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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 ''ekāgrata'' ('single pointed mind'), ''chitta shuddhi'' ('purity of the mind') and ''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''. ==Methodology== 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 (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that the student is of peaceful mind (''śanta''), is understanding and has non-repressed sense-control (''danta''), has withdrawn from worldly objects (''uparata''), indifferent (''titikśu'') and composed and tranquil (''samhita''), and knows that he is adequately prepared to meet the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. The 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. The concept of ''adhikāra'' also helps describe the relationship between ''purusha'' and ''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. In this direction the student must firstly develop '' 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 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. '' Upasana '' brings about ''ekagrata'', and ''upasana'' in its own turn is brought about by ''chitta shuddhi'' ('the purity of heart');〔(【引用サイトリンク】publisher=Sivanandaonline.org )〕 and controls '' 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. 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. As explained by 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. 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. 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''). 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, Prayojana is the realizable purpose, the desired reason or motive which prompts actions but which cannot be indicated separately from ''sambandha'', both being inter-related, d)- ''Sambandha'' does not necessarily identify either ''vishaya'' or ''prayojana'' though it can be factual and reasonable (''siddha'') or contrary to fact and reason (''asiddha''). Shankara tells us that the self is bodyless (''aśarira'') but its relationship (''sambandha'') with the body is ''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. 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). 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Anubandha chatushtaya」の詳細全文を読む スポンサード リンク
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