द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥ २.१७ ॥
draṣṭṛdṛśyayoḥ saṃyogo heyahetuḥ || 2.17 ||
17. The conjunction of the spectator and the spectacle is the cause of the avoidable.
The oneness of the spectator with the spectacle, rather than the Oneness (of cosmic consciousness), is the condition that causes that which can be avoided.
We chain ourselves to suffering
when we confuse the Seer for the seen,
when we confuse the stories for the Storyteller. Identify with your True Self
and the chains of karma will drop away.
- Alberto Villoldo
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
1) Saṃyoga (संयोग, “conjunction”) refers to one of the six divisions of Sannikarṣa (“sense object contact”), according to the 17th century Tarkasaṃgraha. The ordinary perception (laukika), one of the two types of pratyakṣa (perception), is caused by ordinary sannikarṣa or sense object contact. Conjunction (saṃyoga) is the contact, producing perception of the jar by the eye.
2) Saṃyoga (संयोग, “conjunction”) or Saṃyogaguṇa refers to one of the twenty-four guṇas (qualities) according to all the modern works on Nyāya-Vaiśeṣika.—The Nyāya-Vaiśeṣikas accept saṃyoga (conjunction) as the general quality (guṇa), which exists in all dravyas. According to Praśastapāda the cause of the notion of being conjoined is called saṃyoga—“saṃyogaḥ saṃyukta pratyayanimittam”. He also gives another definition of saṃyoga thus “aprāptayoḥ prāptiḥ saṃyogaḥ”. So conjunction is the contact of two things which were first separate. Viśvanātha also gives similar definition of saṃyoga. Annaṃbhaṭṭa defines saṃyoga as the special cause of the usage that two things are conjoined. In the Dīpikā, we find that the word ‘special cause’ is used in this definition of saṃyoga (conjunction) to remove the defect of ativyāpti in case of space, time number etc. A detailed discussion of saṃyoga will be given in a separate chapter where different types of relation will be discussed. Here only an idea of saṃyoga as a quality is given.
Source: Google Books: Manthanabhairavatantram
1) Saṃyoga (संयोग, “conjunction”) refers to one of the thee forms of the supreme seed-syllable called Haṃsa, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “That supreme seed-syllable called Haṃsa is located in the heart. Without that there is no perception (upalabdhi) (of ultimate reality) and one knows nothing. O fair lady, it has three forms, Sound (nāda), Conjunction (saṃyoga) and Disjunction (viyoga). O fairhipped lady, one should pay attention to it with effort. Again, the threefold consciousness (caitanya) is present here, which is that of the Self (ātman), Power (śakti) and Śiva. The threefold consciousness abides in a state of invariable union. […]”.
2) Saṃyoga (संयोग) refers to “union” (with the absolute), according to the Kularatnapañcakāvatāra verse 1.23cd-33ab.—Accordingly, “[…] Whatever is visible or invisible to embodied beings in the three worlds is all, O goddess, certainly Kaula, the cause of union (saṃyoga) (with the absolute). O goddess, the ten-fold divine source (of phenomena, that is, the above nine and Kaula) is the fourfold womb (of the four kinds of living beings). They arise and dissolve away in Kaula. (All that) moves and is immobile, the triple world with (all) that moves and does not is born from Kula and comes from Akula. O beloved, that is said to be Kaula”.
Source: Sutta: The Pali Text Society’s Pali-English Dictionary
Hetu, (Vedic hetu, fr. hi to impel) 1. cause, reason, condition
Source: DDSA: The practical Sanskrit-English dictionary
Hetu (हेतु).—[hi-tun Uṇādi-sūtra 1.73]
1) Cause, reason, object, motive; इति हेतुस्तदुद्भवे (iti hetustadudbhave) K. P.1; Mālatīmādhava (Bombay) 1.23; R.1.1; नीचैराख्यं गिरिमधिवसेस्तत्र विश्रामहेतोः (nīcairākhyaṃ girimadhivasestatra viśrāmahetoḥ) Meghadūta 25; Ś.3.12.
2) Source, origin; स पिता पितरस्तासां केवलं जन्महेतवः (sa pitā pitarastāsāṃ kevalaṃ janmahetavaḥ) R.1.24 ‘authors of their being’.
3) A means or instrument.
4) The logical reason, the reason for an inference, middle term (forming the second member of the fivemembered syllogism).
5) Logic, science of reasoning.
6) Any logical proof or argument.
7) A rhetorical reason (regarded by some writers as a figure of speech); it is thus defined :-हेताहतुमता सार्धमभेदो हेतुरुच्यते (hetāhatumatā sārdhamabhedo heturucyate).
8) (In gram.) The agent of the causal verb; P.I.4.55.
9) (with Buddhists) Primary cause.
1) (with Pāśupatas) The external world and senses (that cause the bondage of the soul).
11) Mode, manner.
12) Condition.
13) Price, cost; दीन्नाराणां दशशती पञ्चाशदधिकाभवत् । धान्यखारीक्रये हेतुर्देशे दुर्भिक्षविक्षते (dīnnārāṇāṃ daśaśatī pañcāśadadhikābhavat | dhānyakhārīkraye heturdeśe durbhikṣavikṣate) Rāj. T.5.71. (N. B. The forms hetunā, hetoḥ, rarely hetau, are used adverbially in the sense of ‘by reason of’, ‘on account of’, ‘because of’, with gen. or in comp.; tamasā bahurūpeṇa veṣṭitāḥ karmahetunā Ms. 1.49; śāstravijñānahetunā; alpasya hetorbahu hātumicchan R.2.47; vismṛtaṃ kasya hetoḥ Mu.1.1. &c.).
Derivable forms: hetuḥ (हेतुः).
Patanjali's yoga sutras 
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