Traditional 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.
[11] 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 such motivations lead to the end results or prayojana.
[17] Vedantasara's 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).
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.