“Conjunction is that which brings about the recognition of the natures of the power of owning and the capacity of being owned. The Purusa is the owner. The knowable’ is whatever is owned. The former is conjoined to the latter for the purpose of knowing. The cognition of the knowable which follows from that conjunction is enjoyment. The knowledge, however, of the nature of knower is emancipation. Conjunction therefore ends when it has caused knowledge. Knowledge, is therefore, called the cause of separation. Knowledge is the contradictory of ignorance. Therefore, ignorance is, therefore, is said to be the reason for conjunction. Her knowledge is not the cause of freedom (Moksa); because the absence of Ignorance itself, meaning as does the absence of bondage, is freedom (Moksa)…”

— Vyasa

In p. 144.
Sources, The Yoga Darsana Of Patanjali With The Sankhya Pravacana Commentary Of Vyasa

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Vyasa 44

central and revered figure in most Hindu traditions

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“The knower is the Purusa (the conscious principle) who cognizes the reflection from the Will-to-know by conjunction. The knowable consists of all the characteristics present in the essence of the Will-to know. This, then the knowable behaves like a magnet. It is useful only when placed here. On account of its capacity of knowability, it becomes the possession of the lord, the Purusa, who is of the nature of power of knowing. It becomes the object of the act of enjoyment, in as much as although by nature independent, it becomes dependent on another, existing as it does for fulfilling the object of that other…. The conjunction therewith is the cause, by giving that up is secured the complete remedy of pain, in as much as that is found to be the cause of removal the real thing, the cause of pain.”

Vyasa central and revered figure in most Hindu traditions

in p. 125.
Sources, The Yoga Darsana Of Patanjali With The Sankhya Pravacana Commentary Of Vyasa

“The premisses of demonstrative knowledge must be true, primary, immediate, more knowable than and prior to the conclusion, which is further related to them as effect to cause… The premisses must be the cause of the conclusion, more knowable than it, and prior to it; its causes, since we posses scientific knowledge of a thing only when we know its cause; prior, in order to be causes; antecedently known, this antecedent knowledge being not our mere understanding of the meaning, but knowledge of the fact as well. Now 'prior' and 'more knowable' are ambiguous terms, for there is a difference between what is prior and more knowable in the order of being and what is prior and knowable to man. I mean that objects nearer to sense are prior and more knowable to man; objects without qualification prior and more knowable are those further from sense. Now the most universal causes are furthest from sense and particular causes are nearest to sense, and they are thus exactly opposed to each other.”

Aristotle book Posterior Analytics

I. 2, 71b.9 sqq
Posterior Analytics

“The natural way of doing this [seeking scientific knowledge or explanation of fact] is to start from the things which are more knowable and obvious to us and proceed towards those which are clearer and more knowable by nature; for the same things are not 'knowable relatively to us' and 'knowable' without qualification. So in the present inquiry we must follow this method and advance from what is more obscure by nature, but clearer to us, towards what is more clear and more knowable by nature. Now what is to us plain and obvious at first is rather confused masses, the elements and principles of which became known to us by later analysis…”

Aristotle book Physics

A.1, 184a.16 sqq, source: http://classics.mit.edu//Aristotle/physics.html, Book I, Part 1, Tr. R. P. Hardie, R. K. Gaye.
Physics

“The knowable is of the nature of etc. The quality of essentiality (Sattva) is of the nature of illumination. Energy (Rajas) is of the nature of activity. Inertia is of the nature of inactivity. These ‘qualities’ are capable of being coloured more or less by proximity to one another. They are ever evolving. They have the characteristics of conjunction and separation. They manifest support by each lending support to the other by proximity…”

Vyasa central and revered figure in most Hindu traditions

In p. 129.
Sources, The Yoga Darsana Of Patanjali With The Sankhya Pravacana Commentary Of Vyasa

“Pain is removed on the removal of the cause of pain. In the removal of pain consists the establishment of the Purusa in its own nature. What then is the means of attaining the state of this removal of pain? Discriminative knowledge undisturbed is the means of removal.”

Vyasa central and revered figure in most Hindu traditions

In p. 151
Sources, The Yoga Darsana Of Patanjali With The Sankhya Pravacana Commentary Of Vyasa

“Is Knowledge knowable? If not, how do we know?”

Woody Allen (1935) American screenwriter, director, actor, comedian, author, playwright, and musician

Source: The Insanity Defense: The Complete Prose

“If all men by nature desire to know, then they desire most of all the greatest knowledge of science. So the Philosopher argues in chap. 2 of his first book of the work [Metaphisics]. And he immediately indicates what the greatest science is, namely the science which is about those things that are most knowable. But there are two senses in which things are said to be maximally knowable: either [1] because they are the ﬁrst of all things known and without them nothing else can be known; or [2] because they are what are known most certainly. In either way, however, this science is about the most knowable. Therefore, this most of all is a science and, consequently, most desirable…”
sic: si omnes homines natura scire desiderant, ergo maxime scientiam maxime desiderabunt. Ita arguit Philosophus I huius cap. 2. Et ibidem subdit: "quae sit maxime scientia, illa scilicet quae est circa maxime scibilia". Maxime autem dicuntur scibilia dupliciter: uel quia primo omnium sciuntur sine quibus non possunt alia sciri; uel quia sunt certissima cognoscibilia. Utroque autem modo considerat ista scientia maxime scibilia. Haec igitur est maxime scientia, et per consequens maxime desiderabilis.

Duns Scotus (1265–1308) Scottish Franciscan friar, philosopher and Catholic blessed

sic: si omnes homines natura scire desiderant, ergo maxime scientiam maxime desiderabunt. Ita arguit Philosophus I huius cap. 2. Et ibidem subdit: "quae sit maxime scientia, illa scilicet quae est circa maxime scibilia".
Maxime autem dicuntur scibilia dupliciter: uel quia primo omnium sciuntur sine quibus non possunt alia sciri; uel quia sunt certissima cognoscibilia. Utroque autem modo considerat ista scientia maxime scibilia. Haec igitur est maxime scientia, et per consequens maxime desiderabilis.
Quaestiones subtilissimae de metaphysicam Aristotelis, as translated in: William A. Frank, Allan Bernard Wolter (1995) Duns Scotus, metaphysician. p. 18-19

“I say that it is possible to have some knowledge without the help of the senses. For in the Divine Mind all knowledge exists from eternity, and not only is there in it certain knowledge of universals but also of all singulars. …Similarly, intelligence receiving irradiation from the primary light see all knowable things, both universal and singulars, in the primary light itself. Moreover, the Divine Mind, in the reflection of its intelligence upon Itself, knows the very things which come after Itself, because it is itself their cause. Therefore, those who are without any senses have true knowledge.”

Robert Grosseteste (1175–1253) English bishop and philosopher

Commentarius in Posteriorum Analyticorum Libros (c. 1217-1220)

“There is a kinship of all beings, for the life process has sprung from one source and evolved according to one fundamental principle. Consciousness of kind, therefore, the ability to participate in the psychic states of others, is cultivated by a knowledge of the nature and content of those around us, and anything which tends to increase or complete our knowledge of others, as identity of language, association, or ambition, tends to intensify consciousness of kind, and whatever limits or prevents knowledge of others tends to cause us to consider them of a different order or kind from ourselves.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, pp. 117–118

“This must be our belief when we have a correct knowledge of our own self, and comprehend the true nature of everything; we must be content, and not trouble our mind with seeking a certain final cause for things that have none, or have no other final cause but their own existence, which depends on the Will of God, or, if you prefer, on the Divine Wisdom.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.13

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Vyasa 44

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