नहि मम अज्ञानस्पर्शोऽपि अस्ति इत्याहज्योतिषामपि यज्ज्योति-स्तत्र त्वद्धाम्नि धावतः ।चित्तस्येश तमःस्पर्शोमन्ये वन्ध्यात्मजानुजः ॥ १०४ ॥हे ईश - स्वतन्त्र, ज्योतिषां - सूर्येन्द्वग्निप्रभृतीनामपि वेद्यरूपाणां, ज्योतिः - प्रकाशकं, यत् तस्मिन् त्वदीये धाम्नि - चित्प्रकाशे, धावतः - अव्यवधानमेव प्रसर्पतः, चित्तस्य तमःस्पर्शः - अज्ञानसङ्गः, वन्ध्यात्मजानुज इति मन्ये, वाक्यार्थस्य अत्र कर्मता, वन्ध्यायाः सुत एव न भवति कथं तु तस्य अनुजः - कनीयान् भ्राता भवेत्, इत्युक्त्या अत्यन्तासत्त्वं मम अख्यातेः इति दर्शयति, प्रकृष्टप्रकाशभूमौ च तमसो न नामापि भवति इति उचितोक्तिः ॥ १०४ ॥
In plain words
That indeed I have not even a touch of ignorance, he says: That which is the light even of the lights: for the mind running there, into Your abode, O Lord, the touch of darkness, I think, is the younger brother of a barren woman's son. O ‘Lord’, that is, free one: ‘of the lights’, even of the sun, the moon, fire and the rest, which are of the form of the knowable, that which is ‘the light’, that is, what makes them shine: ‘there’, ‘into Your abode’, that is, into the prakāśa of cit, for the mind ‘running’, that is, spreading forth with no interval at all, ‘the touch of darkness’, that is, contact with ignorance, is ‘the younger brother of a barren woman's son’: so ‘I think’. Here the meaning of the sentence is the object. A barren woman has no son at all; how then could he have a ‘younger brother’, that is, a brother born after him? By this statement he shows the utter non-existence of non-recognition in me; and it is a fitting statement that on the ground of prakāśa at its height darkness has not even a name.