Sat-darshana Bhashya (translation)

Verse 13.

बोद्धारमात्मानमजानतो यो
बोधः स कि स्यात्परमार्थबोधः।
बोधस्य बोध्यस्य च संश्रयं स्वं
विजानतस्तद्वितयं विनश्येत् ॥

The knower knowing himself not, Can knowledge such be awakening true? The self being seen, the support of both, Dissolves the duality of knower and known.

The knowledge of the knowing subject who does not know himself is no true knowledge. But who ever knows the support of knowledge and known to be the knower himself realises that both, knowledge and known do not have separate existence apart from himself, the knowing subject, and as such they both (knowledge and known) perish, in the sense that they are lost to his perception as independent existence. We are to note the underlying idea here that the true character of the Real is such that it is the substance and support not merely of the knower but also of the knowledge and the known. And he that realises, that is, knows by experience, that he is not different from the Real, the Self supreme, the ultimate Being, perceives that knowledge and known also are not different from that Real of which he has knowledge by identity. That is why it is stated that on the knower’s realising his self, the other two of the trinity (knowledge and known) disappear and whatever is Real in them persists and that is the same as the one Reality of all existence, of the subject within and of the object without. Though all the members of the trinity have a common origin and have the same truth, knowledge of the subjective being, the knower is stressed because it is nearer the conscious light and the other two are its grosser modifications. It may not be out of place to mention here what the Maharshi states on the subject of triputi in the Ramana Gita (Ch. XII. Slo. 4,5).

"The knower that knows himself as not different from the Real, swarupa, knows that known and knowledge are not apart from him.”

“The knower that is cut off (in experience) from the Real, knows the known and the knowledge to be separate from himself”.

Knowledge of the knower the subjective being, leads to the source, the Real. It is supreme knowledge; it is once again emphatically declared to be consciousness different from both knowledge and ignorance.