Sadana chaturstayam helps the students to know the goals of life and how to solv

e them by following below rules

There are four goals of life. Dharma, Artha, Kama, and Moksha
first 3 are for righteous people .
They say that it is good and also important that a person is virtuous, but it is
also important to see whether all
activities are an act of love & freedom, or an escape from oneself. Many a times
a person just cannot be with himself.
e ultimate goal is all about. It is called Moksha - total sense of freedom.
Those who aspire for such kind of freedom are called Mumukshu,
. The four-fold requisites of any text which provide a circumference for its ope
ration are stated here in a more detailed way.
They were adhikari (the student), visaya (subject matter), prayojana (purpose),
and sambandha (the relation between the visaya & prayojana).
2 types of sambanda
1. Chodya-chodaka sambandha (CCS), and (rice cultivation ex. Knowledge, action a
nd results)
Chodya means the goal for which motivation is brought about, and chodaka means t
hat which motivates, informs & prepares. The knowledge of agriculture just prepa
res us to undertake the work of a farmer properly.
2. Pratipadya-pratipadaka sambandha (PPS). (find something which is already with
us, Ex. missing spects)
Pratipadya means 'that which is to be revealed', while pratipadaka means 'that w
hich reveals'. The moment we catch the real implication of the words of shastra,
that very moment the Truth is as though attained.

What are the four-fold qualifications reffered to by the word Sadhana Chatushtay
a ?
Viveka : The capacity to discriminate between the permanent and the impermanant.
Vairagya : Dispassion to the enjoyments of the fruits of one's actions, here or
hereafter.
Shamadi-shatka-sampattih" Six qualities like Sama etc.
Yearning for liberation.
1: Viveka
The process of identifying that which is eternal or permanent Vs transitory or e
phemeral (here today gone tomorrow, or shortlived)
In the process of this appreciation, what is subsequently realised is that 'all
that which is percieved is transitory', and that light, awareness or consciousne
ss, because of which this realisations are possible alone apears steady.
The conviction that 'all that which is percieved is transitory' and 'that which
illumines all this' appears relatively permanent, is by itself a great leap forw
ard, but is not the entire truth.

2: Vairagya or dispassion
It is absence of desire for the enjoyment of pleasures of this perceptible worl
d or even of some future state of experience hereafter.
3: Shamadi-sampattih (Shamadi-shatka-sampattih)
Shama, Dama, Uparati, Sraddha, Titiksha and Samadhan
A) shama: Manonigraham (control of mind)
B) Dama: The control of sense organs, the external faculties of perception like
eyes etc.
C) Uparama: The (external manifestation of Uparama is one's) ability to perform
one's duties (enthusiastically, without any sense of burden).
The word Uparama literally means reveling in that which is nearest to you', mean
ing your very essence, your Atman. 'Upa' word is used in the sense of that
which is in fact nearest to you, and 'rama' means reveling.
D) Titiksha : or endurance, it is the ability to endure the pairs of opposites l
ike heat & cold, pleasure & pain etc.
Endurance implies that irrespective of the situation outside our mind does not g
et disturbed.
E) Sraddha: Faith in the words of Guru, and Scriptures.
F) Samadhanam , It is the ability to fix one's mind on some thing.
4: Mumukshatvam: It is a desire that 'May I be liberated'