-06_Glossaries

GLOSSARIES

Two separate glossaries are included in this issue: (1) Glossary to Record of Yoga and (2) Glossary to Yogic Sadhan. Most of the Sanskrit terms in Sapta Chatusthaya are explained in the text itself.

The Glossary to Record of Yoga includes all Sanskrit words occurring in the selections from the Record published in the present issue, except for a few terms which are common in Sri Aurobindo's writings and do not have a special sense in the Record. (For these terms, see the Glossary to the Sri Aurobindo Birth Centenary Library; most of them will also be found in the Glossary to Yogic Sadhan.) Words are defined in this glossary only in the senses in which they are used in the Record. Terms with a complex meaning in relation to Sri Aurobindo's personal sadhana are explained in some detail, quoting wherever necessary from unpublished portions of the Record. For a fuller explanation of some terms, reference is made to the "scribal version" of the Sapta Chatusthaya (designated SC followed by the number of the chatusthaya in which the word is discussed). In this glossary, Sanskrit words are spelled according to the standard international system of transliteration, which will be familiar to readers of Sri Aurobindo's published works.

The Glossary to Yogic Sadhan is reprinted here from the 1920 edition of the book, in which it first appeared. Minor regularisation of the transliteration of Sanskrit words has been carried out by the editors of Archives and Research.

GLOSSARY TO RECORD OF YOGA

adesa — command; particularly, the	sometimes abbreviated "ahaituka";
divine command received by Sri Auro-	see next.)
bindo in Alipore jail to accomplish a	*ahaituka* ananda — "delight without an>
certain mission in life for the uplift-	cause", the subjective ananda (see
merit of his country and the re-estab-	ananda) corresponding to the mental
lishment of the Sanatana dharma. This	plane.
mission had four divisions: literary.	*ahi*— serpent.
religious, political and social.	*aisvaryam* -one of the three siddhis of
*adesasiddhi— fulfilment of the adesa* re-	power; see SC III under "Ashta
lating to Sri Aurobindo's world-work.	Siddhi".
*adharadrsti*— "vision with support",	*akasa*— ether, the subtlest of the five
drsti of things seen on a background	elemental states of matter; immaterial
rather than in the akasa.	ethers may also be referred to by the
*adhogati* — a downward tendency op-	word. The role of the element akasa in
posing the forces of *utthapana* in the	the perfecting of the bodily system is
body.	discussed under arogya. Rupa and lipi
*ahaituka*—without any special cause.	seen in the akasa — which in this con-
spontaneous; (physical ananda) not	text means usually a subtler ether
associated with an initiating stimulus.	revealing itself through the physical
(The description of the various physi-	atmosphere — are distinguished from
cal anandas as *ahaituka* must be dis-	the citra and Sthapatya types, which
tinguished carefully from the use of	appear on a background; all rupa and
the word in the term *ahaituka* ananda.	lipi, however, are formed from "aka-

shic material", of which there are seven	physical siddhis (see SC III under
kinds: prakasa, agni, varna, jyoti,	"Ashta Siddhi"). In connection with
tejas, dhuma and chaya.	Sri Aurobindo's prolonged exercises
akasalipi— lipi manifesting in the akasa,	for the development of utthapana,
"etheric writing".	stiffness and pain in the body indicated
amangalam — that which is inauspicious,	a failure of anima.
adverse, unfavourable.	Aniruddha — one of the caturvyuha; he
amavasya — new-moon day.	is that power of the Divine whose
amrta — nectar : a sweet substance tasted	manifestation is desire and whose
by yogins in the saliva.	attributes are bodily enjoyment and
*ananda*— bliss, spiritual delight, ecstasy;	worldly reason. He is the Sudra and
in a technical sense, ananda is distin-	reigns in the Kali Yuga. His Shakti is
guished in the Record from rasa-	Mahasaraswati and his method is that
grahana and bhoga as the highest form	"of the patient intellectual seeker &
of bhukti (see SC VII; see also the	the patient & laborious contriver who
terms sama rasa, sama bhoga and sama	occupies knowledge & action inch by
ananda in the description of positive	inch & step by step".
samata under SC I). Seven gradations	annam — matter, the physical being.
of ananda are enumerated corre-	annamaya — physical.
sponding to the seven planes of exist-	*annamaya-citta*— the physical mind-stuff
ence (SC VII); the last six of these,	or passive memory.
from premananda to sadananda, are	antah — within (with reference to internal
termed "subjective" while the first,	vision in jagrat samadhi with eyes
kamananda, is objective or physical	closed).
ananda. As a component of the sarira-	anupalabdhi — absence of experience.
catustaya (SC IV), ananda means physi-	ardhajnanam — half-knowledge.
cal ananda, which is of five varieties	*arogya —* health; freedom from disease
(see kamananda).	or disturbance (roga) in the physical
anandabuddha (vani) — a bliss-commu-	system ; a member of the sariraca-
nication from a spirit of the buddha or	tustaya (see SC IV, where three stages
mental plane.	of arogya are described, culminating
*anandadharanasakti*— the power of sus-	in immortality in the body). Two con-
taining ananda.	ditions for the siddhi of arogya fre-
anandaloka — the world of bliss. In the	quently referred to in the Record are
Record, Sri Aurobindo distinguishes a	a change in the method of digestive
supreme Anandaloka. part of the	assimilation and a transformation of
"Eternal Manifestation", and another	the action of the "Kamic centre".
which is part of the "mental series".	Perfect assimilation would occur when
ananda-mahat (vani) — a bliss-communi-	the elements vayu, tejas, jala and
cation from a spirit of the mahat (the	prthivi in the body assume their right
plane of vijnana).	action as "movements and states of
anandamaya — full of ananda, blissful.	the akasa"; food can then be drawn
anandam brahma — (realisation of) the	at once into the akasa by the power of
Brahman as the self-existent bliss and	the purified prana. The inferior method
its universal delight of being; the	involving all the five elements "leaves
fourth member of the brahmacatustaya	a deposit which has to be dematerial-
(see SC VI).	ised, or else produces symptoms of
*anandavani— vani* full of ananda.	tejasic and jalamaya irregularity before
ananda-vijnanamaya — full of ananda and	it completes its process". This imper-
vijnana, blissful-ideal.	fect assimilation necessitates elimina-
*anima*—"subtlety", one of the three	tion (visrsti); as assimilation is per-

fected there can be a "diminution or	less enjoyment in the prana, the second
disappearance of excretive activity".	of the three stages of bhukti (see SC
artha — meaning.	VII).
artha-bodha —awareness of the meaning.	buddha — mental; the mental plane.
asadgraha— false idea.	caturvyuha — the fourfold manifestation
asamata — inequality.	of the Supreme; the four powers are
asatyam — falsehood.	given the names Srikrishna (also called
asaundaryam — ugliness.	Mahavira), Balarama, Pradyumna and
asiddhi—imperfection, failure, denial of	Aniruddha. These four personalities
progress in yoga, relapse; the power	are associated together in Puranic
which works for imperfection in yoga	legend, where Balarama is Krishna's
or any part of the yoga.	elder brother, Pradyumna his son and
asraddha — lack of faith.	Aniruddha his grandson. Each of the
asu — the vital force and might which is	four divine powers has a special rela-
the basis of all energetic and impetuous	tion to one of the four Varnas and one
feeling and action.	of the four Yugas; their Shaktis are
asundaram — the unbeautiful, the ugly.	the four principal aspects of the Divine
avesa— the inrush of inspiration, spiri-	Mother.
tual force, etc.	chaya—"shadow", the lowest of the
avisrsti—absence of visrsti.	seven kinds of akashic material for
Bala — in Hindu mythology, the name	rupa and lipi; a rupa composed of
of a demon.	chaya.
bala Kali—the girl Kali, the girlish	chayaghana — dense chaya.
mood or personality of the Shakti.	chayamaya — (rupa) consisting of chaya
balam— strength.	akashic material.
Balarama —one of the caturvyuha; he is	chaya-prakasa — (rupa) consisting of a
that power of the Divine whose mani-	mixture of chaya and prakasa mate-
festation is Force and whose attri-	rials.
butes are strength and wrath. He is the	chayarupa — rupa composed of chaya
ksatriya and reigns in the Treta Yuga.	material.
He is identified with Rudra, and his	chayayukta—joined with chaya.
Shakti is Mahakali.	cidananda — ananda of pure conscious-
bhasa— language; development of the	ness, one of the seven levels of ananda,
linguistic faculty, a part of sahitya.	corresponding to cit.
bhauta—physical ; relating to the balance	cidghana (ananda) — "ananda of dense
and functioning of the five elements	luminous consciousness", one of the
(akasa, vayu, tejas, jala, and prthivi)	seven levels of ananda, corresponding
which constitute the physical body;	to vijnana.
relating to the three physical siddhis	citra — "pictorial" rupa or lipi; subtle
(laghima, mahima and anima).	images or writing seen on a back-
bhautasiddhi —a collective term for the	ground rather than in the akasa, and
three physical siddhis of the astasiddhi	as two-dimensional pictures rather
(laghima. mahima and anima; see SC	than in relief (see Sthapatya).
III), on which utthapana is based.	citra tejas — pictorial rupa composed of
bhava — being; becoming; state of being:	tejas material.
psychological condition ; subjective ex-	daivasakti — divine Force.
perience; feeling; mood: attitude; tem-	dasya(m) — the state of being a servant
perament; aspect; any of the various	of the Divine; it has several stages
relationships between the individual	(variously defined at different periods
soul and the Divine.	of the Record) leading up to direct and
bhoga — enjoyment, possession: desire-	imperative control of all parts of the

being by the Master of the Yoga.	yam").
daurbalyam — weakness.	jyoti— "light", one of the seven kinds of
devata — deity.	akashic material for rupa and lipi; a
dhairyam — calmness, patience, steadi-	rupa composed of jyoti.
ness, thoughtfulness; a quality of the	kaivalyananda — "ananda of absolute
brahmana (SC. II, "Viryam").	unity", a collective term for the three
dharananyunata— deficiency of support-	highest levels of ananda.
ing power.	Kalibhava—a term equivalent to Chandi-
drsti—vision; subtle sight (see rupa);	bhava, "the force of Kali manifest in
revelation, direct vision of the truth, a	the temperament", which was origin-
power of jnanam.	ally the third member of the sakti-
duhkha — sorrow.	catustaya.
duta — messenger.	kalyanasraddha —confidence in the good-
ekadanti—having one tusk.	ness or mangalamaya nature of things,
ekam — the One.	an element of cittasakti (see SC II
guna — quality.	under "Shakti").
guru-sakha — teacher and friend.	kama — "desire"; in the Record, the
indriya — sense-organ.	English word is normally used when
isita— one of the three siddhis of power:	desire in the ordinary sense is meant,
see SC III under "Ashta Siddhi".	while the term kama is restricted to
isitasiddhi— the siddhi of isita.	its divine counterpart which is "the
isvarabhava—lordship, the temperament	joy of God manifest in matter". Kama
of the ruler and leader; a quality com-	is a quality of the sudra (see SC II
mon to all four aspects of Daivi Pra-	under "Viryam") and a member of
kriti (see SC II), carrying with it a	the karmacatustaya (SC V); it some-
sense of the Divine Power.	times refers specifically to the social
jagrat cittakasa— the mental ether in	aspect of Sri Aurobindo's work (see
which images are seen in waking	adesa). "Kama" is often an abbrevi-
samadhi.	ation of kamananda.
jala(m) —water; the liquid state of sub-	kamabhoga — kamananda in the stage of
stance; one of the five elements whose	bhoga.
right balance and action in the body is	kamananda —"sensual delight", the form
essential to arogya.	of physical ananda associated with the
jalabindu — drop of water.	spiritual transmutation of the sex-
jalamaya —consisting of or relating to	energy. As kamananda is the physical
the element of jala in the body.	ananda par excellence, the same word
jalavisrsti — urination.	is also used as the generic term for
janaloka — the world of creative delight	physical ananda with its five varieties:
of existence (ananda).	kamananda (in the specific sense),
jnanam—knowledge ; divine thought, the	visayananda, tivrananda, raudrananda
first element of the vijnanacatustaya	and vaidyutananda.
(see SC III).	karali—terrible.
jnanam brahma — (realisation of) the	karana-indriya— causal sense; sense
Brahman as the self-existent conscious-	operating from the causal plane.
ness and universal knowledge; the	klanti — weariness.
third member of the brahmacatustaya	ksobha — disturbance.
(see SC VI).	laya—dissolution, disappearance; annul-
jnanaprakasa — clearness of mind and	lation of the individual soul in the
its tendency to be easily illuminated	Infinite.
by ideas and to receive the truth; a	lipi —- writing seen in subtle vision or the
quality of the brahmana (SC II, "Vir-	power of such vision: it is properly an

instrument of vijnana, though it may	niscaya — certainty.
come from any plane, and is closely	parthiva — relating to the element of
connected with trikaladrsti. Like rupa.	prthivi ("earth") in the body.
lipi may be formed from any of the	Pradyumna — the third power of the
seven kinds of etheric material and	caturvyuha; he is that aspect of the
may manifest either in the akasa or in	Divine whose manifestation is love
the form of citra or Sthapatya on a	and whose attributes are sweetness and
physical background. The degree of	delight. He corresponds to the vaisya
formal perfection of the lipi is regularly	and reigns in the Dwapara Yuga. He
noted in the Record in terms of a cer-	is identified with Vishnu, and his
tain number of specific qualities such	Shakti is Mahalakshmi.
as vividness, stability (duration in the	prakamya— a siddhi of knowledge by
field of vision), simultaneity (manifest-	which the mind and senses surpass the
ation together of all the letters or words	ordinary limits of the body: see SC
of a lipi), etc.	III. "Ashta Siddhi".
lipi-drsti — vision of writing (lipi).	prakamya trikaladrsti — trikaladrsti
*lipsa* — seeking, tendency, reaching out	through prakamya.
(towards self-fulfilment of any kind);	prakamya-vyapti — the combined work-
see Jnanalipsa, etc. under SC II, "Vir-	ing of the two siddhis of knowledge.
yam".	prakamya and vyapti, which "con-
madhura (bhava) —the "sweet" relation	stitute what the Europeans call tele-
with the Divine which is the most in-	pathy".
tense and blissful, the relation of lover	prakasa—clearness, light; clearness of
and beloved.	the thinking faculty, an element of
mahat—"the great", the plane of vijnana.	buddhisakti (SC II. "Shakti"); the
Mahavira—"the great hero", a name of	divine light of knowledge into which
Srikrishna as one of the caturvyuha;	sattva is to be convened in the process
he contains all the others and puts	of liberation from the triguna (see SC
them out from his being. His mani-	VII under "Mukti"): the highest of
festation is lordship, his attributes	the seven types of akashic material
might and wisdom; he is the brahmana	from which rupa and lipi are formed.
served by the ksatriya, who has the	prakasa-chaya— a combination of pra-
divine knowledge and uses his might	kasa and chaya material.
under the guidance of the Knowledge.	prakasamaya — (rupa) consisting of pra-
He reigns in the Satya Yuga He is	kasa akashic substance.
identified with Shiva, and his Shakti is	pranamaya jagat — vital world.
Maheshwari.	pravrtti — movement, action; desireless
mangalamaya — auspicious, favourable.	impulsion, the divine equivalent of
meghagarjana — thunder.	rajas.
mithyadharana — m isconception.	prema (ananda) — see premananda.
namadrsti — vision of name (as opposed	premananda — "ananda of love", one of
to vision of form or rupa), i.e. vision	the seven levels of ananda, corre-
of writing = lipi.	sponding to the vital-emotional plane.
nidra — sleep.	prema natha — the Lord of Love.
nihsabdata — absence of sound.	prthivi—earth: the solid state of sub-
nila— dark blue.	stance; one of the five elements whose
nirananda — undelight.	right balance and action in the body is
nirukta — etymology; study of the ori-	essential to arogya.
gins and development of language, a	raksasi—a female Rakshasa.
part of sahitya.	rasa — sap, juice, fluid; taste.
nirveda —despondency, indifference.	rasagrahana — seizing by the mind of the

rasa or principle of delight in things,	cluding poetry, prose and scholarship,
the first of the three stages of bhukti	an important part of Sri Aurobindo's
(see SC VII under "Bhukti").	karma (see adesa).
ratha — the highest of the three inten-	Sahityasiddhi — perfection of literary
sities of rasagrahana, bhoga or ananda.	work.
rati — pleasure; the lowest intensity of	sukti jiva — the individual soul realising
rasagrahana, bhoga or ananda.	itself as a manifestation of the divine
ratna — the second intensity of rasa-	Shakti.
grahana, bhoga or ananda.	sakuna — omen.
raudra (ananda)—see raudrananda.	sama — quiet, peace, rest; the divine
raudra Kali—the fierce form of Kali.	passivity into which tamas is to be
raudrananda — fierce or intense ananda	transformed.
(more intense than tivrananda); it is	samadhi—yogic trance: see SC III,
the form of physical ananda (see kama-	"Samadhi".
nanda) which is associated with the	samsaya — doubt.
conversion of pain to pleasure.	Samyama — concentration, directing or
roga — disease; disturbance or imperfect	dwelling of the consciousness by which
functioning in the bodily system; the	one becomes aware of all that is in the
force of disease considered as a force	object; identification.
of asiddhi hostile to arogya.	sarira (ananda) —see sarirananda.
rupa — forms, often symbolic or predic-	sarirananda — physical ananda (see ka-
tive images, seen in subtle vision	mananda).
(drsti) either in samadhi or the waking	sarvasaundarya — universal beauty (per-
state; also, the faculty of such vision,	ceived as a part of subjective ananda).
regarded in the Record as a means of	sarvatragati — "going everywhere",
knowledge of considerable import-	another word for visvagati.
ance. Minute attention is paid to such	satyadarsanam — vision of the truth.
details as the exact constitution of rupa	satyadrsti — vision of the truth.
from the various kinds of etheric	saundaryabodha — awareness of beauty
material (see akasa). This material is	in all things.
further analysed according to three	saundaryam — beauty; physical beauty
orders of "fullness" : "crude" (the pri-	as an element of the yogic perfection
mary state), "dense" or ghana ("ma-	of the body (see SC IV).
terial developed into substance of con-	siddhi — perfection; accomplishment of
sistency") and "developed" ("when	the aims of yoga or any movement of
the substance has developed lifelike	the yoga; an occult or supernormal
appearance of reality"). Rupa may	power (see SC III, "Ashta Siddhi").
manifest spontaneously in the akasa	siddhiprayoga — employment of siddhis.
or on a suggestive or supporting back-	siva Kali—the auspicious form of Kali.
ground (see citra and Sthapatya).	srotas — stream, current.
rupadrsti— vision of forms (rupa).	Sthapatya — "architectural" rupa or lipi,
sabda— sound.	i.e. vision of things seen in relief on a
sadananda — ananda of pure existence,	background, as if sculptured.
one of the seven levels of ananda, cor-	sthula — gross; the gross physical plane
responding to the plane of sat.	of existence.
sahaituka — having a cause; (physical	sthuladrsti — gross (physical) vision.
ananda) associated with an initiating	suddha (ananda) —see suddhananda.
stimulus, such as a touch of some kind	suddhananda — "pure ananda", the sub-
on the body.	jective ananda corresponding to the
sahitya — literature; literary work in-	ananda plane proper.

*suksma*— subtle; the subtle planes of	trayasparsa — a solar day in which three
existence; the subtle parts of man's	lunar days (all of one and parts of two
being.	others) meet, it is considered auspi-
suryaloka — the world of the Sun (sym-	cious for beginning a journey or inau-
bol of vijnana).	gurating a ceremony.
svapna samadhi — the second ("dream")	*tyaga* — renunciation.
stale of samadhi (see SC III under	*upalabdhi* — experience.
"Samadhi").	utthapana — the state of not being sub-
*svargabhumi*— celestial world.	ject to the pressure of physical forces.
*svarupa* — "actual form"; rupa which is	an element of the sariracatustaya; the
not an image but an actual reality of	term includes but exceeds the pheno-
a subtler order than the physical.	menon of levitation. Elementary or
*svasakti*—one's own power.	primary utthapana, for the perfection
*tapas*—force, energy, will, power; the	of which Sri Aurobindo resorted to
three "siddhis of power", aisvarya.	long periods of walking back and forth
isita and vasita (see SC III under	in his room without rest, involves
"Ashta Siddhi").	"liberation from exhaustion, weari-
*tejahksobha*— a disturbance involving	ness, strain and all their results". (This
the element tejas in the body.	definition of primary utthapana cor-
tejas — force, energy (inferior to tapas);	responds to the first two stages des-
mental light; "fire", one of the five	cribed in SC IV under "Utthapana".)
elemental conditions of matter whose	Perfect utthapana results from the
balance in the body is essential to	combined working of the three physi-
arogya; one of the seven types of	cal siddhis, laghima, mahima and ani-
akashic material from which rupa and	ma; it is connected especially with
lipi are formed.	laghima (see SC III under "Ashta
tejoghana — dense tejas.	Siddhi").
tejomaya — (rupa) consisting of tejas	*utthapana-sakti*— the power generative
akashic material.	of utthapana; it seems to refer to a com-
*tivra (ananda)—see tivrananda.*	bination of laghima and mahimâ.
tivrananda — intense or thrilling ananda,	bringing lightness, force and freedom
one of the five types of physical ananda	from fatigue to the body: anima, the
(see kamananda).	third of the physical siddhis necessary
*triguna* — the three modes of the lower	to utthapana, is mentioned separately
Prakriti: saliva, rajas and tamas.	in this context (see SC III under
*trigunatita* — beyond the three gunas.	"Ashta Siddhi").
trikala — "the three times": past, pre-	vaidyuta (ananda) — see vaidyutananda.
sent and future seen as an indivisible	*vaidyutananda* — "electric" ananda, one
movement or simultaneous eternity.	of the five types of physical ananda.
trikaladrsti — "vision of the three times":	Sri Aurobindo says of it in the Record :
direct knowledge of the past, present	"It comes as a blissful electric shock
and future (particularly, in the Record,	or current on the brain or other part of
the future): as an element of vijnana-	the nervous system and is of two kinds.
catustaya. it is described as jnanam	positive or fiery and negative or cold."
applied to the facts and events of the	The positive and negative forms of
material world (see SC III under	this subtle electricity seemed to Sri
"Jnanam"). Prediction of even the	Aurobindo to be "the basis of the
most trivial domestic events could be	phenomona of heat and cold".
used by Sri Aurobindo as exercise for	*vak*— word; speech. "Vak of thought"
perfecting this power.	or "articulate thought" is distinguish-

ed from ordinary speech or "the lower	the nature of the Supermind.
inefficient vak"; in connection with	vijnanamaya — ideal, gnostic, supramen-
sahitya, Sri Aurobindo identifies five	tal.
basic grades of its expressive power:	viparita — contrary, inverse, perverse.
adequate, effective, illuminative, in-	virakti — dissatisfaction, indifference.
spired, inevitable.	visaya — object of sense; frequently an
vani— voice (of the Master of the Yoga	abbreviation of visayananda.
or from lower divine sources) ; it comes	visayabhoga — visayananda in the stage
from above and is to be distinguished	of bhoga.
from subtle speech from outside.	visayananda — ananda of the senses, one
varahi—the Sow (feminine counterpart	of the five types of physical ananda.
of the Varaha or boar incarnation of	visrsti — evacuation, excretion; its di-
Vishnu).	minution is regarded as a sign of im-
varna — "colour", one of the seven kinds	proved assimilation and progress in
of akashic material for rupa and lipi.	arogya.
varnamaya — (rupa) composed of varna	visvagati — the power acquired in the
material.	dream state of samadhi by which one
vartta—livelihood, subsistence.	can travel in a subtle body to dis-
vayu — air. wind: the gaseous state of	tant places or other worlds; some-
substance; one of the five elements	times identified with samadhi itself as
whose right balance and action in the	the last member of the vijnanaca-
body is essential to arogya.	tustaya.
vijnana(m)—ideal knowledge, the supra-	viveka — intuitive discrimination ; see SC
intellectual faculty; in the course of	III under "Jnanam".
the Record, the meaning of vijnana	vyaghracarma — tiger-skin.
becomes more and more precise and	*vyapti*—telepathic reception or commu-
follows the ascending movement of	nication: see SC III under "Ashta
the Yoga, gradually approaching Sri	Siddhi".
Aurobindo's definitive realisation of

GLOSSARY TO YOGIC SADHAN

(Reproduced from the edition of 1920)

*abhyasa*—Yogic practice.	ananda — spiritual delight, the bliss of
adesha — a divine command from within	the Spirit.
the being.	*anemia*—infinite.
*adhara —* the containing system com-	anima — subtlety, the power of making
posed of the five sheaths of the five	the body subtle, reducing the physical
principles constituting the physical.	mass and density at will.
vital, mental, supramental and spiri-	anisha — not lord, not master of but sub-
tual being.	ject to the nature.
adharma — all that is contrary to the	annam — matter.
Right and the Law.	anritam — falsehood, unreality.
ahankara — the ego-sense, egoism.	antahkarana — the inner instrument, the
ajnanam — ignorance.	mind in all its functions.
akartavya — that which should not be	anumanta — giver of the sanction to the
done.	movements of the nature
amrita — essence of immortality.	apana — the vital force (one of the five

pranas) that works for ejection.	*jnata* — knower.
*arambha*—mental initiation of the ac-	*kalpa* — a world cycle.
tion.	kàmana — desire.
artha — sense, meaning.	*kantam* — lovely, attractive.
*âsakti*—attachment.	kârana — the causal being, etc., source
asana — yogic posture.	of the mental and physical being.
*ashuddha*— not purified.	mahâkârana — the originative self
*ashuddhi*—impurity.	*karma* — action entailing its con-
*asiddha —* not perfected.	sequences.
*âtma-jnâna* — self-knowledge.	kartavya — the thing to be done, duty.
âtman — the self.	*kâya-shuddhi*—purification of the body.
avatar — incarnation.	*kâya-siddhi*—perfection of the body.
*bhakta* — devotee.	*kevalair*—absolute, alone, in their pure
bhukti — emotional devotion.	action.
bhartâ — maintainer of the nature.	*kumbhaka* — retention of the breath in
*bhava*—subjective state or feeling, a	the exercise of prânâyâma.
realisation in heart or mind.	*kundalini*— the Shakti or energy coiled
*bhoga*—enjoyment.	up in the lowest of the nervous centres.
*bhoktâ*—enjoyer.	laghimâ —lightness, the power of making
*bhransha*— a definitive fall from the prin-	the body light, reducing gravity at will.
ciple of the Yoga.	laya — dissolution of the individual being
bhrashta — fallen from the way of the	in the Brahman.
Yoga.	lobha — greed of desire.
*bhukti*—spiritual possession and enjoy-	mahâpanthâ — the great path.
ment.	*mahat*—lit. the great, the causal state,
buddhi — the reason, intelligence.	kârana.
*Chaitanyam*—consciousness.	*mahimâ* — greatness, the power of in-
*chakra* — a centre of the nervous system.	creasing the physical mass and density
*cheshta*—effort involving desire, struggle	at will.
and labour.	*manas*—the sense-mind as opposed to
chit — the essential consciousness of the	the reason.
Spirit.	*mukti*—spiritual liberation.
*chitta*—the mind or heart consciousness ;	mûlâdhâra — the lowest of the nervous
especially, the emotive mind.	centres.
*chittashuddhi*— purification of the mind	*mumukshutwa* — desire for spiritual liber-
and heart consciousness.	ation.
*dharma* — law of function of the nature:	*nâdi*— nerve or nervous channel.
right, moral law.	*nigraha*— coercion of the nature.
sâmâjik dharma — social law	nirguna — void of qualities.
laukik dharma — rule of custom	nishkâma nihsprihah — free from desire,
*Sanatana* *dharma* — eternal law	free from longing.
*dwandwa*—duality, pair of opposites.	parameshwara — the supreme Lord.
*dwesha* — dislike.	*prâjna* — the soul in the causal conscious-
*ekam evadwitiyam* — one without a se-	ness.
cond.	prakamya—a free and unlimited power
*harsha*— joy.	of mental and sense perceptions.
*indriya*— sense.	prana — vital force generally: especially.
Ishwara — lord; God. as lord of Nature.	the first of the five pranas. the breath.
*Jiva*—the individual soul.	Pranayama — the Yogic exercise of the
*jnanam*— knowledge.	respiration.
*Jnani*—a man of knowledge.	*pratyaksha* — direct perception, direct

knowledge.	sukshma — subtle.
pravritti — impulsion to activity.	sukshma deha — the subtle mental
*roga* — liking	body.
*rajasic*—belonging to the quality of ac-	sukshma prana — the psycho-vital
tion and passion.	force.
sadhak — one who practises a system of	*Sundaram—* beautiful.
Yoga.	*sushupti*—the state of deep sleep: the
*sadhana* — a method, system, practice of	deepest state of Samadhi; the condi-
Yoga.	tion in which one enters into the causal
*sahasradala*—the thousand-petalled lo-	*swabhava* — the nature proper to each
in the physical body, on the brain.	being.
*sâkshi*—a witness, the soul as a detached	*swapna* — the dream state, in which one
witness of the actions of the nature.	lives in the subtle soul and not in the
*samadhi*—the Yogic trance.	physical consciousness.
samâna — a vital force, one of the five	tamasic — belonging to the guna of ignor-
pranas.	ance and inertia.
samata — equality of soul and mind to	trigunatita — beyond the control of the
all things and happenings.	three gunas or elemental qualities of
Samyama—a spiritual control of the	Nature.
nature.	udâna — the upward moving vital force.
sattwic — belonging to the quality of	one of the five pranas.
light and happiness.	*udasinata*—indifference to the world or
satyam — truth.	to objects of desire, etc.
shakti — force, energy: the divine or cos-	*vairagya* — distaste for the world and
mic Energy.	life; cessation of attraction to the
*shânti* — peace, spiritual calm.	objects of the mind's attachment.
*Shivam* — benign, auspicious, good.	vâk —speech.
shubham — good, happy.	vâsanâ — desire.
*shuddha* — pure, purified.	vibhuti — a man who is a manifestation
shuddhi — purification, purity.	of some power of the divine Being.
siddha — perfected by Yoga, one perfect	vijnana — the higher knowledge, the
in the Yoga.	power above the ordinary logical rea-
siddhanta — a logical or philosophical	son which gives the direct knowledge.
conclusion.	vikâra — a perversion; a changed, tem-
siddhi— yogic perfection.	poral or unsound formation of the
sthula — gross.	reality.
sthula deha — the material body.	vishuddha — wholly purified.
sthula prana— the vital force in the	*viveka*—direct intuitive discrimination.
material body.	vyâna — a vital force, one of the five
sukha — happiness, pleasure.	pranas, pervading the body.