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Anubandha Chatushtaya (अनुबन्धचतुष्टयम्) (view source)
Revision as of 10:58, 27 July 2016
, 10:58, 27 July 20161 revision imported
{{Hinduism}}
'''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>
==Methodology==
[[Sadananda (of Vedantasara)|Sadananda]] reminds that:-
:तत्र अनुबन्धो नाम अधिकारिविषयसंबन्धप्रयोजनानि |
: "The preliminary questions of the Vedanta are the determination of the competency of the student, the subject-matter, its connection with the book and the necessity of for its study." – [[Vedantasara (of Sadananda)|Vedantasara]] (sutra I.5)
a)- ''Adhikāra'' is the capacity to study (''adhyana'') the subject-matter in which respect there exist doubts (''sandhigadha'') which is the basis of the intended inquiry into that particular subject-matter for the eventual removal of all doubts and gain of its proper understanding. [[Madhavacharya]] speaks about three levels of ''adhikāra'' – ''adhama'' ('lower'), ''madhyma'' ('middle') and ''uttama'' ('higher'), the last two levels indicate that the student is of peaceful mind (''śanta''), is understanding and has non-repressed sense-control (''danta''), has withdrawn from worldly objects (''uparata''), indifferent (''titikśu'') and composed and tranquil (''samhita''), and knows that he is adequately prepared to meet the truth face to face.<ref>{{cite book|title=Living Traditions in Contemporary Contexts|author=Vasudeva Rao|publisher=Orient Blackswan|pages=|url= https://books.google.co.in/books?id=-utNEpTZWUkC&pg=PA195&dq=adhikara&hadhyal=en&sa=X&ei=7pijVJnRBMWiugSHzIDYCg&redir_esc=y#v=onepage&q=adhikara&f=false }}</ref> The [[Mīmāṃsā|Mimāmsikas]] consider ''adhikāra'' to be a notion of appropriateness. All things and actions have identifiable ''adhikāra''. ''Adhikāra'' indicates the level of preparation necessary for making one skilled for higher gains.<ref>{{cite book|title=Myths and Philosophy|publisher=SUNY Press|page=304|url= https://books.google.co.in/books?id=XdHPgPmSgYEC&pg=PA304&dq=adhikara&hl=en&sa=X&ei=aZijVMWYIYWxuASk_ILACQ&redir_esc=y#v=onepage&q=adhikara&f=false }}</ref> The concept of ''adhikāra'' also helps describe the relationship between ''[[purusha]]'' and ''[[Prakṛti|prakrti]]'' and explain the reason for activation of creative power of nature, and thus brings about the experience of the world (''darśana bhoga'') and liberation from this experience (''[[kaivalya]]''). The eagerness to know incites the obligation (''adhikāra'') to bring about realization of knowledge.<ref>{{cite book|title=Release from Life, Release in Life|publisher=Peter Lang|page=138,149|url= https://books.google.co.in/books?id=HkzZMN3HA7kC&pg=PA137&dq=adhikara&hl=en&sa=X&ei=7pijVJnRBMWiugSHzIDYCg&redir_esc=y#v=onepage&q=adhikara&f=false }}</ref> In this direction the student must firstly develop '' [[Ekagrata|Ekāgratā]] '' ('one-pointed'). ''Ekagrata'' is the state of determined and continuous concentration obtained by integrating the psycho-mental flux (''sarvārthatā'' i.e. variously directed, discontinuous, diffused attention) which is – योगश्चित्तवृत्तिनिरोधः ([[Yoga Sutras of Patanjali|Yoga Sutra]])- meaning – [[Yoga]] is suppression of psycho-mental states i.e. disappearance of all possible misconceptions. In this yogic state of ''ekagrata'' the yogi gains genuine will.<ref>{{cite book|title=From Medicine Men to Muhammad|author=Mercia Eliade|publisher=Harper and Row|page=73|url= http://books.google.co.in/books?id=sY0uH75vwW8C&q=ekagrata&dq=ekagrata&hl=en&sa=X&ei=tcT5UvCwIo-ThQfksIGQDw&ved=0CE0Q6AEwBzgU%20%7d%7d%3c/ref }}</ref> '' [[Upasana]] '' brings about ''ekagrata'', and ''upasana'' in its own turn is brought about by ''chitta shuddhi'' ('the purity of heart');<ref>{{cite web|title=Moksha|publisher=Sivanandaonline.org|url= http://sivanandaonline.org/public_html/?cmd=displaysection§ion_id=1513 }}</ref> and controls '' [[Vikṣepa|vikshepa]] '' (all forms of mental wanderings or distractions).
In [[Sanskrit grammar]], an ''adhikara'' is a 'heading rule' made belonging to it, by the accent of ''swarita'' with the object of avoiding a repeated designation.<ref>{{cite book|title=Panini: His Place in Sanskrit Literature|author=Theodor Goldstucker|publisher=N.Trubner & Co.|pages=47–49|url= https://books.google.co.in/books?id=zQ0dhaI-rNAC&pg=PA49&dq=adhikara&hl=en&sa=X&ei=aZijVMWYIYWxuASk_ILACQ&redir_esc=y#v=onepage&q=adhikara&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>
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==
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]]:-
:परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |
:यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ||
: "I shall again speak of that highest knowledge which is superior to any other knowledge, knowing which all the sages have attained the supreme perfection." [[Bhagavad Gita]] (XVI.1)
and thereafter, proceeds to explain how that knowledge can be gained and developed which would eventually free a ''mumukshu'' ('seeker') who due to association with the modes of nature (''prakrti'') is entangled in this material world, and therefore, explains the nature of the three '' [[guna]]s''. This particular statement is in the form of an ''Anubandha chatushtaya'' the subject-matter of which is ''Brahma Vidya'', the goal is liberation from sorrow, and ''pryojanam'' is the knowledge of Brahman which gives spontaneous release. Krishna leads Arjuna to that knowledge of the self which reveals what the subject is, what the "I" is – '' [[Tat Tvam Asi]] '', this is the relationship that helps the seeker, possessing basic qualities, to decide whether he should connect or associate with the subject-matter or not.<ref>{{cite book|title=Journey Through the Bhagavad Gita|author=G.K.Marballi|publisher=Lulu.com|page=489|url= https://books.google.co.in/books?id=Q-fQBQAAQBAJ&pg=PA489&dq=Anubandha+chatushtaya&hl=en&sa=X&ei=qZSjVPaOB9DUuQS204LwDw&redir_esc=y#v=onepage&q=Anubandha%20chatushtaya&f=false }}</ref>
==References==
{{Reflist}}
{{Indian Philosophy|state=collapsed}}
[[Category:Hindu philosophical concepts]]
[[Category:Vedas]]
[[Category:Vedanta]]
[[Category:Sanskrit words and phrases]]
'''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>
==Methodology==
[[Sadananda (of Vedantasara)|Sadananda]] reminds that:-
:तत्र अनुबन्धो नाम अधिकारिविषयसंबन्धप्रयोजनानि |
: "The preliminary questions of the Vedanta are the determination of the competency of the student, the subject-matter, its connection with the book and the necessity of for its study." – [[Vedantasara (of Sadananda)|Vedantasara]] (sutra I.5)
a)- ''Adhikāra'' is the capacity to study (''adhyana'') the subject-matter in which respect there exist doubts (''sandhigadha'') which is the basis of the intended inquiry into that particular subject-matter for the eventual removal of all doubts and gain of its proper understanding. [[Madhavacharya]] speaks about three levels of ''adhikāra'' – ''adhama'' ('lower'), ''madhyma'' ('middle') and ''uttama'' ('higher'), the last two levels indicate that the student is of peaceful mind (''śanta''), is understanding and has non-repressed sense-control (''danta''), has withdrawn from worldly objects (''uparata''), indifferent (''titikśu'') and composed and tranquil (''samhita''), and knows that he is adequately prepared to meet the truth face to face.<ref>{{cite book|title=Living Traditions in Contemporary Contexts|author=Vasudeva Rao|publisher=Orient Blackswan|pages=|url= https://books.google.co.in/books?id=-utNEpTZWUkC&pg=PA195&dq=adhikara&hadhyal=en&sa=X&ei=7pijVJnRBMWiugSHzIDYCg&redir_esc=y#v=onepage&q=adhikara&f=false }}</ref> The [[Mīmāṃsā|Mimāmsikas]] consider ''adhikāra'' to be a notion of appropriateness. All things and actions have identifiable ''adhikāra''. ''Adhikāra'' indicates the level of preparation necessary for making one skilled for higher gains.<ref>{{cite book|title=Myths and Philosophy|publisher=SUNY Press|page=304|url= https://books.google.co.in/books?id=XdHPgPmSgYEC&pg=PA304&dq=adhikara&hl=en&sa=X&ei=aZijVMWYIYWxuASk_ILACQ&redir_esc=y#v=onepage&q=adhikara&f=false }}</ref> The concept of ''adhikāra'' also helps describe the relationship between ''[[purusha]]'' and ''[[Prakṛti|prakrti]]'' and explain the reason for activation of creative power of nature, and thus brings about the experience of the world (''darśana bhoga'') and liberation from this experience (''[[kaivalya]]''). The eagerness to know incites the obligation (''adhikāra'') to bring about realization of knowledge.<ref>{{cite book|title=Release from Life, Release in Life|publisher=Peter Lang|page=138,149|url= https://books.google.co.in/books?id=HkzZMN3HA7kC&pg=PA137&dq=adhikara&hl=en&sa=X&ei=7pijVJnRBMWiugSHzIDYCg&redir_esc=y#v=onepage&q=adhikara&f=false }}</ref> In this direction the student must firstly develop '' [[Ekagrata|Ekāgratā]] '' ('one-pointed'). ''Ekagrata'' is the state of determined and continuous concentration obtained by integrating the psycho-mental flux (''sarvārthatā'' i.e. variously directed, discontinuous, diffused attention) which is – योगश्चित्तवृत्तिनिरोधः ([[Yoga Sutras of Patanjali|Yoga Sutra]])- meaning – [[Yoga]] is suppression of psycho-mental states i.e. disappearance of all possible misconceptions. In this yogic state of ''ekagrata'' the yogi gains genuine will.<ref>{{cite book|title=From Medicine Men to Muhammad|author=Mercia Eliade|publisher=Harper and Row|page=73|url= http://books.google.co.in/books?id=sY0uH75vwW8C&q=ekagrata&dq=ekagrata&hl=en&sa=X&ei=tcT5UvCwIo-ThQfksIGQDw&ved=0CE0Q6AEwBzgU%20%7d%7d%3c/ref }}</ref> '' [[Upasana]] '' brings about ''ekagrata'', and ''upasana'' in its own turn is brought about by ''chitta shuddhi'' ('the purity of heart');<ref>{{cite web|title=Moksha|publisher=Sivanandaonline.org|url= http://sivanandaonline.org/public_html/?cmd=displaysection§ion_id=1513 }}</ref> and controls '' [[Vikṣepa|vikshepa]] '' (all forms of mental wanderings or distractions).
In [[Sanskrit grammar]], an ''adhikara'' is a 'heading rule' made belonging to it, by the accent of ''swarita'' with the object of avoiding a repeated designation.<ref>{{cite book|title=Panini: His Place in Sanskrit Literature|author=Theodor Goldstucker|publisher=N.Trubner & Co.|pages=47–49|url= https://books.google.co.in/books?id=zQ0dhaI-rNAC&pg=PA49&dq=adhikara&hl=en&sa=X&ei=aZijVMWYIYWxuASk_ILACQ&redir_esc=y#v=onepage&q=adhikara&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>
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==
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]]:-
:परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |
:यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ||
: "I shall again speak of that highest knowledge which is superior to any other knowledge, knowing which all the sages have attained the supreme perfection." [[Bhagavad Gita]] (XVI.1)
and thereafter, proceeds to explain how that knowledge can be gained and developed which would eventually free a ''mumukshu'' ('seeker') who due to association with the modes of nature (''prakrti'') is entangled in this material world, and therefore, explains the nature of the three '' [[guna]]s''. This particular statement is in the form of an ''Anubandha chatushtaya'' the subject-matter of which is ''Brahma Vidya'', the goal is liberation from sorrow, and ''pryojanam'' is the knowledge of Brahman which gives spontaneous release. Krishna leads Arjuna to that knowledge of the self which reveals what the subject is, what the "I" is – '' [[Tat Tvam Asi]] '', this is the relationship that helps the seeker, possessing basic qualities, to decide whether he should connect or associate with the subject-matter or not.<ref>{{cite book|title=Journey Through the Bhagavad Gita|author=G.K.Marballi|publisher=Lulu.com|page=489|url= https://books.google.co.in/books?id=Q-fQBQAAQBAJ&pg=PA489&dq=Anubandha+chatushtaya&hl=en&sa=X&ei=qZSjVPaOB9DUuQS204LwDw&redir_esc=y#v=onepage&q=Anubandha%20chatushtaya&f=false }}</ref>
==References==
{{Reflist}}
{{Indian Philosophy|state=collapsed}}
[[Category:Hindu philosophical concepts]]
[[Category:Vedas]]
[[Category:Vedanta]]
[[Category:Sanskrit words and phrases]]