- Adhikara – the required qualification of a reader of that scripture
- Vishaya – The object or body of knowledge presented in the book
- Prayojana – The purpose or result the reader would get out of the book
- Sambandha – how the reader is expected to approach the body of knowledge in the book
Few enjoy the juice as if it is amruta, oblivious to the surroundings or few ogling at the beautiful woman at the counter, few others jealously wondering how much profit this family must be making, few feeling disgusted at the not-so pristine environment, few others getting upset at the socio-economic exploitation of this poor family and a beggar hoping to catch the magnanimity of the shop-owners for a free juice and so on. But the family running the shop are detached from all these feelings, unless expressed aggressively, as they are busy with their swadharma.
Any Ramayana that distorted this Anubandha Chatushthaya of Valmiki is considered as para-Ramayana (not Ramayana) by Bharatiya civilization even if it tells the story of that very Kausalya putra Dasaradha Rama. Reading a para-Ramayana is like a seeker eating the sugar-cane trash without juice in the above analogy.
There is little one can do to stop such deceptive, unethical authors from plagiarizing Ramayana, our Bharatiya dharmic and cultural heritage. It does not matter if the author is erudite or even Veda-acharya. Almost all of our Puranic asuras, such as Trishira and Ravana were great Veda panditas themsevels, but were killed as they misinterpreted, mis-lived Veda vangmaya.
However, we can warn the readers on avoiding such distortions and ku-panditas.