Proof for the existence of the inner self

If the foundational “Self” is beyond thought and cognition, Caraka holds that the empirical self can be inferred on the basis of the following proofs. It can be inferred on the ground that there must be an entity apart from the ephemeral physical modifications responsible for “I consciousness”, action, enjoyment of fruit of action, transmigration, and memory.

Caraka, further, gives a long list of signs as proofs for the existence of self: (1) The ascending and the descending life breath (prāṇāpānau), (2) twinkling of the eye (nimeṣādyāḥ), (3) life (jīvanaṃ), (4) movement of the mind (manaso gatiḥ), (5) shift from sense to sense in cognition and action (indriyāntarasancāraḥ), (6) mobility and stability (preraṇaṃ dhāranaṃ) (7) journey to the other world in dream (deśāntaragatiḥ svapne), (8) anticipation of death (pañcatvagrahaṇaṃ) (9) recognition of an object by the left eye that has been perceived by the right eye (dṛṣṭasya dakṣiṇenākṣṇā savyenāvagama), and (10) desire (icchā), avertion (dveśaḥ), pleasure (sukha), pain (duḥkha), volition (prayatna), consciousness (cetana), stability (dhṛti), knowledge (buddhi), memory (smṛti) as well as “I consciousness” (ahaṃkāra).^[1]

The most striking point in this respect is that the indicators mentioned above are employed by both Kaṇāda in his Vaiśeṣika-sūtra^[2] and Akṣapāda in his Nyāya-sūtra^[3] to establish the existence of the inner self with certain minor differences. Both of them mainly avoid the indicators of the journey to the other world and anticipation of death. However, things like the journey to the otherworld and anticipation of death cannot be taken into consideration as proofs for the existence of the self, for such things are to be established by further reasoning. Signs like desire, aversion, volition, pleasure, and pain are the commonly accepted proofs.