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Sanskrit text, IAST transliteration and English translation

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aje峁�vajamasa峁僰r膩nta峁� dharme峁�u j帽膩nami峁�yate |
yato na kramate j帽膩namasa峁僩a峁� tena k墨rtitam || 96 ||

96. Knowledge (consciousness), the essence of the 闯墨惫补s (who are unborn), is admitted to be itself unborn and unrelated (to any external object). This knowledge is proclaimed to be unconditioned as it is not related to any other object (which, really speaking, does not exist).

Shankara Bhashya (commentary)

What constitutes the highest Wisdom (i.e., the wisdom of the knower of the non-dual 膧迟尘补苍)? This is thus explained: Knowledge which constitutes the essence of the Dh奴rmas (闯墨惫补s), unborn, immutable and identical with 膧迟尘补苍, is also admitted to be unborn¹ and immutable. It is just like the light and the heat belonging to the sun. Knowledge, being ever unrelated to other² objects, is said to be unborn. As knowledge is, thus, unrelated to other objects, it is like the 膧办腻艣补, called unconditioned or absolute.

Anandagiri Tika (glossary)

¹ Unborn, etc.鈥擳his refutes the theory of the 狈测腻测补 realists who say that knowledge is an attribute of 膧迟尘补苍 and arises only by the contact of the mind with an external object. It has already been pointed out that the appearance of external objects is due to illusion. But consciousness (膧迟尘补苍) does not cease to exist in the absence of objects as in Yoga Sam膩dhi or deep-sleep. Therefore the real nature of knowledge is that it is unborn and unattached. From the standpoint of Reality the 闯墨惫补 is identical with consciousness like the identity of the sun with its heat and light.

² Other objects鈥擨t is because such objects do not, from the standpoint of Reality, exist.