तथा हि इति युक्त्युपक्रमं द्योतयति , दृश्यतां किल इत्यर्थः । तथा इत्यनेन साध्यं सूच्यते , हिना हेतुरित्यन्ये , प्रकृतं साध्यं हेतुसिद्ध्यायत्तमुपक्रम्यते इत्यर्थः । तेन इति बुद्धिवर्तिना , तत एव स्मर्यमाणेन ग्रन्थेन वर्णयिष्यमाणेन प्रकारेण यस्मात् सर्वमेतद् युक्तम् इति तथा हि इति शब्दस्य वार्थः । इह तावत् भावराशिर्यथा विमृश्यते तथा अस्ति , अस्तित्वस्य प्रकाशं शरणीकुर्वतः प्रकाशप्राणितदेशीयं आश्रित्य समुन्मेवात् , अविमृष्टं हि यदि वस्तु तन्न नीलं न पीतं न सत् न असदिति कुत इति पर्यनुयोगे किमुत्तरं स्यात् । तेन यद् यथा यावत् अवाधितं विमृश्यते तत् तथा तावत् अस्ति , तत् एव देशकालाकारविततात्मानो ऽपि द्रव्यक्रियासंबन्धादयः एकत्वेन परमार्थसन्त इति वक्ष्यते
{क्रियासंबन्धसामान्य}(इप्व्_२,२।१)
इत्यादिना , ततश्च विततमपि इदं विश्वं संक्षेपविमर्शदशाधिरोहे जडं जीवच्च ---- इत्येतावता द्वयरूपेण अस्ति । तत्र जडा विमृश्यमाना न स्वतन्त्रा भवन्ति , विमृश्यमानता हि तेषां न स्वशरीरविश्रान्तः को ऽपि धर्मः जडत्वाभावप्रसंगात् , मम नीलं भाति मया नीलं ज्ञायते इति । तेषाम् जडभूतानां चिन्मयत्वे ऽपि मायाख्यया ईश्वरशक्त्या जाड्यं प्रापितानाम् , जीवन्तं प्रमातारमाश्रित्य प्रतिष्ठा तत्प्रमात्राभिमुख्येन अवस्थानम् , ततो जडा नाम न पृथक् सन्ति । यथोक्तं ग्रन्थकृतैवः
{एवमात्मन्यसत्कल्पाः प्रकाशस्यैव सन्त्यमी ।
जडाः प्रकाश एवैकः स्वात्मनः स्वपरात्मभिः ॥}
In plain words
“Tathā hi” marks the opening of a line of reasoning; it means “let it indeed be seen”. Others say that by “tathā” what is to be proved is pointed to, and by “hi” the reason; this means that the matter in hand, what is to be proved, is taken up as depending on the reason being established. Or else the sense of the words “tathā hi” is “since all this is right in that way”: “that” is the way present in the mind, recalled for that very reason, which the text is about to describe. Here, to begin with, the mass of things is just as it is held in awareness. For being, which takes as its refuge, springs up by resting on what is all but the very life of . For if a real thing were not held in awareness, and one were pressed with “On what ground is it not blue, not yellow, not being, not non-being?”, what answer would there be? So whatever is held in awareness, uncancelled, in whatever way and to whatever extent, is in that way and to that extent. For this very reason substance, action, relation and the rest, though their nature is spread out in space, time and form, are truly real as one, as will be said with
“Action, relation, universal”
and so on. And so, though this universe is spread wide, when it is raised to the state of a condensed it exists in just this twofold form: the insentient and the living. Of these, insentient things, as they are held in awareness, are not free. For their being held in awareness is not some property resting in their own body, since it would follow that they are not insentient; it is as in “Blue shines to me”, “Blue is known by me”. Of these insentient things, which are made of yet have been brought to insentience by the Lord’s called , the ground, resting on a living , is their standing turned towards that . So there are no insentient things standing apart. As the author himself has said:
“So these insentient things, in themselves as good as unreal, exist only as belonging to . alone is one, for itself, through selves that are its own and others’.”