Shrishti-Drishti-Vada is the Vedantic model that says creation comes first, perception after. A provisional teaching, it affirms order and dharma before guiding the seeker to subtler non-dual insights.

Shama is mastery of the mind, the ability to quiet distractions and direct thought toward Self-knowledge. It is the first jewel of the sixfold wealth in Vedanta.

Samadhana is the discipline of one-pointedness — the steady orientation of the mind toward Self-knowledge, free from distraction or dispersion.

Dama is restraint of the senses, the discipline of holding back impulses before they become action. It supports shama and safeguards the mind for Self-inquiry.

Shraddha means intelligent trust in the shastra and guru as a means of knowledge. It is not blind faith but the openness that allows Self-knowledge to be assimilated.

The ṣaṭka-sampatti are six disciplines that refine the mind and prepare it for Self-knowledge in Vedanta.

In Vedanta, shastra refers to scripture as a pramana, a means of knowledge that reveals the Self. Its purpose is to remove ignorance, not to impose dogma.

Satya in Vedanta is that which exists independently and never changes. Only Brahman is satya; the world is mithyā, dependent on satya for its existence.

Sanchita karma is the accumulated stock of karmic seeds from countless past lives. It explains inequality at birth and ensures rebirth until destroyed by Self-knowledge.

Sakshi is the witnessing consciousness in Vedanta, introduced as an accessible entry point for seekers. It illumines all states without change, but ultimately even the idea of “witness” is transcended in non-dual awareness.

The sadhana-chatushtaya are discrimination, dispassion, discipline, and the desire for liberation. Together they ripen the mind, preparing it for Self-knowledge.

Rajas is the guna of movement, passion, and projection. It drives action but binds the mind through desire and dissatisfaction unless guided by dharma and Self-knowledge.

Raga-dvesha are the likes and dislikes that color perception and drive action. In Vedanta, they are seen as binding only when they compel us to act against dharma.

The purusharthas are the four goals of human life: artha (security), kama (pleasure), dharma (virtue), and moksha (liberation). Vedanta teaches that moksha is the highest and ultimate aim.

Purnatva means fullness or completeness. In Vedanta, it is the true nature of the Self, ever whole and lacking nothing. Liberation is recognizing this inherent wholeness.

Pratibimba means “reflection.” In Vedānta it explains how consciousness appears as the ego: pure awareness reflected in the mind, like the sun in the moon. The reflection is experienced but is mithyā — dependent and not the real Self.

Pratibhasika is the illusory reality of dreams, hallucinations, and misperceptions. It appears real to the experiencer but is annulled by higher orders of reality.

Prarabdha is the portion of accumulated karma already set in motion, determining the present body and life circumstances. For the wise, it continues until exhaustion, but without bondage.

Pramana means a valid means of knowledge. Vedanta is a pramana for the Self, revealing awareness as ever-free. Unlike action or experience, only pramana removes ignorance and brings liberation.

Prajña is consciousness in the deep-sleep state. Blissful yet ignorant, it reveals that happiness is intrinsic to the Self — but only Self-knowledge, not sleep, gives lasting freedom.