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.