89. Dvaitamupakaranavashaat bhinnam tayoravyaktam.
Translation: The work becomes different from energy due to the association of instrument. The work differs from notable energy and notable instrument by being unnoticed.
Explanation: The above two versions are contradicting to each other. One says that energy and work are one and the same. The other says that energy and work are different. The conclusion of this contradiction must be given. We say that the work is basically the energy but it becomes different due to the association of instrument. The notable energy becomes un-notable work due to the association of instrument and hence the work can be neither identified as the notable work or notable instrument. The process of walking is work. It is different form the instrumental legs and also the causal energy. We can notice only energy and legs and the work, which is different from these two, cannot be noticed. The inert heat energy can be noticed by thermometer directly and the instrumental legs are directly noticed by the two eyes. But the process of walking as invisible work cannot be noticed directly.
90. Astitu na kaarakamagrahanaat.
Translation: Since the work is un-notable, it is not taken as entity, but the work exists.
Explanation: Since the work is not noticed, being different from the notable energy and notable instrument, we say that the work is not the entity. The entity is always easily noted. However, this does not mean that we say that the work is non-existent. The work certainly exists, though it is not treated as notable entity.
91.
Translation: The awareness certainly exists as invisible form of inert energy. Here the instrument is nervous system.
Explanation: The awareness is the work and the entity is the inert energy produced by the oxidation of food. The nervous system is the instrument. From the above analysis, the awareness exists, but being un-noticed, it is of secondary importance and does not have the primary importance of entity. Awareness as work is quite different from the inert energy as well as the nervous system. It is the invisible form of inert energy due to proportionate conversion and certainly is having existence.
92. Mrudghatapakshayoranyonyaparihaaso jalaanayane.
Translation: The two parties supporting the mud and pot mock each other in the context of bringing water.
Explanation: The mud and pot are taken as simile for God and world during creation process. The party supporting the existence of separate pot is mocked by the other party since the first party is unable to bring the water with the pot from which the mud is withdrawn by the second party. The reverse mocking also takes place because the second party, which believes in the only existence of the mud also cannot bring water with the help of the lump of mud.
93. Agnitaapakanabandhashakterajnaanaat haasyau.
Translation: Both the parties should be mocked since both are ignorant about the binding energy that is introduced into the lump of mud while the pot is heated and the binding energy is responsible to bring water.
Explanation: Both the parties are not aware of one scientific point here. In the lump of mud the bond energy binding the mud particles is absent. It is introduced in to the pot, when the pot is heated in fire. The bond energy binding the mud particles in a specific design is responsible for bringing the water. This important point is not noticed by both the parties of ancient logic and the fight between them is to be mocked.
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