Changes

'''Anubandha chatushtaya''' ([[Sanskrit]]: अनुबन्ध चतुष्टय) literally means four connections, and therefore, it is four-fold in nature and content viz, – a) ''adhikāri'' ('the qualified student') who has developed ''[[Ekagrata|ekāgrata]]'' ('single pointed mind'), ''chitta shuddhi'' ('purity of the mind') and ''[[Vikṣepa|vikshepa]]'' ('freedom from restlessness and impurity') or ''adhikāra'' (''aptitude''); b) ''vishaya'' ('subject matter' or 'the theme') pertaining to the '' [[Jiva]]-[[Brahman]] identity''; c) ''[[prayojana]]'' or '' phalasruti'' ('result' or 'fruit') which is ''atyantika-dukha-nivritti'' ('complete cessation of sorrow') and ''paramānanda-prāpti'' ('attainment of supreme happiness'), and d) ''[[sambandha]]'' ('relationship' or 'intertextuality') between ''adhikāra'', ''vishaya'' and ''prayojana''.<ref>{{cite book|title=Aldous Huxley and Indian Thought|publisher=Sterling Publishers|page=16|url= https://books.google.co.in/books?id=EK3E6epYXmEC&pg=PA16&dq=Anubandha+chatushtaya&hl=en&sa=X&ei=qZSjVPaOB9DUuQS204LwDw&redir_esc=y#v=onepage&q=Anubandha%20chatushtaya&f=false }}</ref>

'''Anubandha chatushtaya''' ([[Sanskrit]]: अनुबन्ध चतुष्टय) literally means four connections, and therefore, it is four-fold in nature and content viz, – a) ''adhikāri'' ('the qualified student') who has developed ''[[Ekagrata|ekāgrata]]'' ('single pointed mind'), ''chitta shuddhi'' ('purity of the mind') and ''[[Vikṣepa|vikshepa]]'' ('freedom from restlessness and impurity') or ''adhikāra'' (''aptitude''); b) ''vishaya'' ('subject matter' or 'the theme') pertaining to the '' [[Jiva]]-[[Brahman]] identity''; c) ''[[prayojana]]'' or '' phalasruti'' ('result' or 'fruit') which is ''atyantika-dukha-nivritti'' ('complete cessation of sorrow') and ''paramānanda-prāpti'' ('attainment of supreme happiness'), and d) ''[[sambandha]]'' ('relationship' or 'intertextuality') between ''adhikāra'', ''vishaya'' and ''prayojana''.<ref>{{cite book|title=Aldous Huxley and Bharat's Thought|publisher=Sterling Publishers|page=16|url= https://books.google.co.in/books?id=EK3E6epYXmEC&pg=PA16&dq=Anubandha+chatushtaya&hl=en&sa=X&ei=qZSjVPaOB9DUuQS204LwDw&redir_esc=y#v=onepage&q=Anubandha%20chatushtaya&f=false }}</ref>

==Methodology==

==Methodology==

b)- ''Vishaya'' is the object of knowledge, here the subject-matter; the universal Self ([[Brahman]]) seemingly different from the individual self ([[Jiva]]). Knowledge reveals the real to be superimposed by the unreal on account of ignorance.<ref>{{cite book|title=A Comparative History of the World Philosophy|author=Ben Ami-Scharfstein|publisher=SUNY Press|page=372|url= https://books.google.co.in/books?id=1xXJBZLn04IC&pg=PA372&dq=vishaya+upanishads&hl=en&sa=X&ei=6a6jVKCSCJSBuwTZn4KgCw&redir_esc=y#v=onepage&q=vishaya%20upanishads&f=false }}</ref> As explained by [[Sadananda (of Vedantasara)|Sadananda]] the subject is the one-ness of the individual soul and the universal soul (the Absolute) as explained by the [[Upanishads]]; this is the essence of the [[Vedanta]].<ref>{{cite book|title=Srimad Bhagavad Gita|publisher=iUniverse|page=287|url= https://books.google.co.in/books?id=-eDEdkKRtJMC&pg=PA287&dq=vishaya+upanishads&hl=en&sa=X&ei=6a6jVKCSCJSBuwTZn4KgCw&redir_esc=y#v=onepage&q=vishaya%20upanishads&f=false }}</ref> Consciousness, which is infinite and indivisible, is able to come into contact with objects and is inherent in objects which are thus very many varying phases of consciousness; such objects that are by themselves phases of consciousness are ''vishaya-caitanya'', outside consciousness no object can exist.<ref>{{cite book|title=Gleanings from Rig Veda|author=C.S.Moorthy|publisher=Authorhouse|page=|url= https://books.google.co.in/books?id=kv86C_pd5-YC&pg=PA67&dq=vishaya+upanishads&hl=en&sa=X&ei=yK-jVLn6FI7-ugTwl4D4Aw&redir_esc=y#v=onepage&q=vishaya%20upanishads&f=false }}</ref>

b)- ''Vishaya'' is the object of knowledge, here the subject-matter; the universal Self ([[Brahman]]) seemingly different from the individual self ([[Jiva]]). Knowledge reveals the real to be superimposed by the unreal on account of ignorance.<ref>{{cite book|title=A Comparative History of the World Philosophy|author=Ben Ami-Scharfstein|publisher=SUNY Press|page=372|url= https://books.google.co.in/books?id=1xXJBZLn04IC&pg=PA372&dq=vishaya+upanishads&hl=en&sa=X&ei=6a6jVKCSCJSBuwTZn4KgCw&redir_esc=y#v=onepage&q=vishaya%20upanishads&f=false }}</ref> As explained by [[Sadananda (of Vedantasara)|Sadananda]] the subject is the one-ness of the individual soul and the universal soul (the Absolute) as explained by the [[Upanishads]]; this is the essence of the [[Vedanta]].<ref>{{cite book|title=Srimad Bhagavad Gita|publisher=iUniverse|page=287|url= https://books.google.co.in/books?id=-eDEdkKRtJMC&pg=PA287&dq=vishaya+upanishads&hl=en&sa=X&ei=6a6jVKCSCJSBuwTZn4KgCw&redir_esc=y#v=onepage&q=vishaya%20upanishads&f=false }}</ref> Consciousness, which is infinite and indivisible, is able to come into contact with objects and is inherent in objects which are thus very many varying phases of consciousness; such objects that are by themselves phases of consciousness are ''vishaya-caitanya'', outside consciousness no object can exist.<ref>{{cite book|title=Gleanings from Rig Veda|author=C.S.Moorthy|publisher=Authorhouse|page=|url= https://books.google.co.in/books?id=kv86C_pd5-YC&pg=PA67&dq=vishaya+upanishads&hl=en&sa=X&ei=yK-jVLn6FI7-ugTwl4D4Aw&redir_esc=y#v=onepage&q=vishaya%20upanishads&f=false }}</ref>

c)- ''[[Prayojana]]'' means - the 'purpose', 'end result' or 'resolution of the inquiry'; it is the established result arrived at after practice of devotion conducted with a peaceful mind and body (''śanta bhāva'').<ref>{{cite book|title=The Final Word|author=Tony K. Stewart|publisher=Oxford University Press|url= https://books.google.co.in/books?id=Ue8CTho9_5kC&pg=PR118&dq=prayojana&hl=en&sa=X&ei=crCjVIeeNIe8uATNsILICQ&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref> Uddyotakara explains that the basic urges for attainment of happiness and avoidance of sorrow, such as the ''chaturvarga'' composed of ''[[dharma]]'', ''[[artha]]'', ''[[kama]]'' and ''[[moksha]]'', prompt human activity, and which motivation leads to the end results or ''prayojana''. Vedānta Paribhāśa, recognizing this ''chaturvarga'' describes ''prayojana'' as that which when known is desired as one’s own,<ref>{{cite book|title=Knowledge and Freedom in Indian Philosophy|author=Tara Chatterjea|publisher=Lexington Books|page=90|url= https://books.google.co.in/books?id=djc1ZvyuQREC&pg=PA90&dq=prayojana&hl=en&sa=X&ei=KrGjVN-3FoeIuAT514KgDA&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref> Prayojana is the realizable purpose,<ref>{{cite book|title=Sastrarambha|publisher=Otto Harrassaowitz Verlag|page=ix|url= https://books.google.co.in/books?id=fD0Ypvxmzj8C&pg=PA178&dq=prayojana&hl=en&sa=X&ei=crCjVIeeNIe8uATNsILICQ&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref> the desired reason or motive which prompts actions<ref>{{cite book|title=desire and Motivation in Indian Philosophy|author=Christopher g. Framarin|publisher=Routledge |page=38,86|url= https://books.google.co.in/books?id=0kV9AgAAQBAJ&pg=PA86&dq=prayojana&hl=en&sa=X&ei=crCjVIeeNIe8uATNsILICQ&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref> but which cannot be indicated separately from ''sambandha'', both being inter-related,<ref>{{cite book|title=Buddhist Studies|publisher=Motilal Banarsidass|page=99|url= https://books.google.co.in/books?id=U7_Rea05eAMC&pg=PA99&dq=prayojana&hl=en&sa=X&ei=crCjVIeeNIe8uATNsILICQ&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref>

c)- ''[[Prayojana]]'' means - the 'purpose', 'end result' or 'resolution of the inquiry'; it is the established result arrived at after practice of devotion conducted with a peaceful mind and body (''śanta bhāva'').<ref>{{cite book|title=The Final Word|author=Tony K. Stewart|publisher=Oxford University Press|url= https://books.google.co.in/books?id=Ue8CTho9_5kC&pg=PR118&dq=prayojana&hl=en&sa=X&ei=crCjVIeeNIe8uATNsILICQ&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref> Uddyotakara explains that the basic urges for attainment of happiness and avoidance of sorrow, such as the ''chaturvarga'' composed of ''[[dharma]]'', ''[[artha]]'', ''[[kama]]'' and ''[[moksha]]'', prompt human activity, and which motivation leads to the end results or ''prayojana''. Vedānta Paribhāśa, recognizing this ''chaturvarga'' describes ''prayojana'' as that which when known is desired as one’s own,<ref>{{cite book|title=Knowledge and Freedom in Bharat's Philosophy|author=Tara Chatterjea|publisher=Lexington Books|page=90|url= https://books.google.co.in/books?id=djc1ZvyuQREC&pg=PA90&dq=prayojana&hl=en&sa=X&ei=KrGjVN-3FoeIuAT514KgDA&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref> Prayojana is the realizable purpose,<ref>{{cite book|title=Sastrarambha|publisher=Otto Harrassaowitz Verlag|page=ix|url= https://books.google.co.in/books?id=fD0Ypvxmzj8C&pg=PA178&dq=prayojana&hl=en&sa=X&ei=crCjVIeeNIe8uATNsILICQ&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref> the desired reason or motive which prompts actions<ref>{{cite book|title=desire and Motivation in Bharat's Philosophy|author=Christopher g. Framarin|publisher=Routledge |page=38,86|url= https://books.google.co.in/books?id=0kV9AgAAQBAJ&pg=PA86&dq=prayojana&hl=en&sa=X&ei=crCjVIeeNIe8uATNsILICQ&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref> but which cannot be indicated separately from ''sambandha'', both being inter-related,<ref>{{cite book|title=Buddhist Studies|publisher=Motilal Banarsidass|page=99|url= https://books.google.co.in/books?id=U7_Rea05eAMC&pg=PA99&dq=prayojana&hl=en&sa=X&ei=crCjVIeeNIe8uATNsILICQ&redir_esc=y#v=onepage&q=prayojana&f=false }}</ref>

d)- ''Sambandha'' does not necessarily identify either ''vishaya'' or ''prayojana'' <ref>{{cite book|title=History of the Dvaita School of Vedanta|author=B.N.Krishnamurti Sharma|publisher=Motilal Banarsidass|page=58|url= https://books.google.co.in/books?id=FVtpFMPMulcC&pg=PA58&dq=sambandha+vedanta&hl=en&sa=X&ei=urGjVKO7MMSGuAT6qIGICg&redir_esc=y#v=onepage&q=sambandha%20vedanta&f=false }}</ref> though it can be factual and reasonable (''siddha'') or contrary to fact and reason (''asiddha''). [[Adi Shankara|Shankara]] tells us that the self is bodyless (''aśarira'') but its relationship (''sambandha'') with the body is ''[[Asiddhatva|asiddha]]'' because the self is unrelated to any activity of the body and unconnected with merit and demerit arising from activity notwithstanding the fact that the ''jiva'' erroneously identifies itself with the body.<ref>{{cite book|title=The Philosophy of Sankar’s Advaita Vedanta|author=shyama Kumar Chattopadhyaya|publisher=Sarup & Sons|page=369|url= https://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA357&dq=sambandha+vedanta&hl=en&sa=X&ei=urGjVKO7MMSGuAT6qIGICg&redir_esc=y#v=onepage&q=sambandha%20vedanta&f=false }}</ref> Vedantasara afore-cited statement as an exposition of these four ''anubandhas'' ('connections') and in particular the connection called ''sambandha'' to mean – (quote) "the relation of what has to be made known in the Vedantic system, the identity between Brahman and the individual soul" (unquote).<ref>{{cite book|title=An Introduction to Tantric Philosophy|publisher=Routledge|page=72|url= https://books.google.co.in/books?id=kkXJAwAAQBAJ&pg=PA72&dq=sambandha+vedanta&hl=en&sa=X&ei=drKjVM7BBcKVuATQrYDICg&redir_esc=y#v=onepage&q=sambandha%20vedanta&f=false }}</ref>

d)- ''Sambandha'' does not necessarily identify either ''vishaya'' or ''prayojana'' <ref>{{cite book|title=History of the Dvaita School of Vedanta|author=B.N.Krishnamurti Sharma|publisher=Motilal Banarsidass|page=58|url= https://books.google.co.in/books?id=FVtpFMPMulcC&pg=PA58&dq=sambandha+vedanta&hl=en&sa=X&ei=urGjVKO7MMSGuAT6qIGICg&redir_esc=y#v=onepage&q=sambandha%20vedanta&f=false }}</ref> though it can be factual and reasonable (''siddha'') or contrary to fact and reason (''asiddha''). [[Adi Shankara|Shankara]] tells us that the self is bodyless (''aśarira'') but its relationship (''sambandha'') with the body is ''[[Asiddhatva|asiddha]]'' because the self is unrelated to any activity of the body and unconnected with merit and demerit arising from activity notwithstanding the fact that the ''jiva'' erroneously identifies itself with the body.<ref>{{cite book|title=The Philosophy of Sankar’s Advaita Vedanta|author=shyama Kumar Chattopadhyaya|publisher=Sarup & Sons|page=369|url= https://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA357&dq=sambandha+vedanta&hl=en&sa=X&ei=urGjVKO7MMSGuAT6qIGICg&redir_esc=y#v=onepage&q=sambandha%20vedanta&f=false }}</ref> Vedantasara afore-cited statement as an exposition of these four ''anubandhas'' ('connections') and in particular the connection called ''sambandha'' to mean – (quote) "the relation of what has to be made known in the Vedantic system, the identity between Brahman and the individual soul" (unquote).<ref>{{cite book|title=An Introduction to Tantric Philosophy|publisher=Routledge|page=72|url= https://books.google.co.in/books?id=kkXJAwAAQBAJ&pg=PA72&dq=sambandha+vedanta&hl=en&sa=X&ei=drKjVM7BBcKVuATQrYDICg&redir_esc=y#v=onepage&q=sambandha%20vedanta&f=false }}</ref>

==Implication==

==Implication==

In [[Hindu philosophy]], ''Anubandha chatushtaya'' is a traditional Indian rhetorical mode connected with the gain of knowledge and supreme perfection, which mode is based on four fundamental aspects of thoughts and actions working in-tandem which are – a) the proposed subject or theme, b) the intended goal and its nature, c) why for that goal is sought in the light of d) the subject opted and the anticipated apprehension of truth.<ref>{{cite book|title=Poet Saints of India|author=Sumit Roy|publisher=Sterling Publishers|pages=|url= https://books.google.co.in/books?id=zMvlDsnEgRoC&pg=PA7&dq=Anubandha+chatushtaya&hl=en&sa=X&ei=qZSjVPaOB9DUuQS204LwDw&redir_esc=y#v=onepage&q=Anubandha%20chatushtaya&f=false }}</ref> [[Krishna]] assures [[Arjuna]]:-

In [[Hindu philosophy]], ''Anubandha chatushtaya'' is a traditional Bharat's rhetorical mode connected with the gain of knowledge and supreme perfection, which mode is based on four fundamental aspects of thoughts and actions working in-tandem which are – a) the proposed subject or theme, b) the intended goal and its nature, c) why for that goal is sought in the light of d) the subject opted and the anticipated apprehension of truth.<ref>{{cite book|title=Poet Saints of India|author=Sumit Roy|publisher=Sterling Publishers|pages=|url= https://books.google.co.in/books?id=zMvlDsnEgRoC&pg=PA7&dq=Anubandha+chatushtaya&hl=en&sa=X&ei=qZSjVPaOB9DUuQS204LwDw&redir_esc=y#v=onepage&q=Anubandha%20chatushtaya&f=false }}</ref> [[Krishna]] assures [[Arjuna]]:-

:परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |

:परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |