-04_Glossary

GLOSSARY

This glossary includes all Sanskrit words occurring in the selections from Record of Yoga 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.) Sanskrit words are spelled here according to the standard international system of transliteration.

Words are defined in this glossary only in the senses in which they are used in the present selections from the Record. For a fuller discussion of some terms, reference is made to the Sapta-Chatushtaya (designated SC). Familiarity with the Sapta-Chatushtaya is essential for understanding the terminology of the Record. The "scribal version", published in Sri Aurobindo: Archives and Research, vol. 10, no. 1 (April 1986), is the most complete explanation of this system. An earlier explanation of the first three catustayas is included in the Sri Aurobindo Birth Centenary Library, Vol. 27, pp. 356 -75. For convenient reference, an outline of the seven catustayas is given below:

1. Santicatustaya (later, samatacatustaya)

samata, santi, sukha, hasya or (atma)prasada

2. Sakticatustaya

virya, sakti. Candibhava (later, daivi prakrti), sraddha

3. Vijnanacatustaya

jnana, trikaladrsti, astasiddhi, samadhi

4. Sariracatustaya

arogya, utthapana, saundarya, ananda

5. Karmacatustaya

Krsna, Kali, karma, kama

6. Brahmacatustaya

sarvam brahma, anantam brahma, jnanam brahma, anandam brahma

7. Yogacatustaya or (sam)siddhicatustaya

suddhi, mukti, bhukti, siddhi

adasya — absence of dasya; insubmis-	life-work (as distinguished from
sion.	yogasiddhi, the fulfilment of his per-
adesa — imperative command from the	sonal sadhana).
Divine; in the Record, the adesa	adhara — support, receptacle; the
usually meant is the divine command	mental-vital-physical system as a ves-
received by Sri Aurobindo in Alipur	sel of the spiritual consciousness.
jail to accomplish a certain work for	adhogati — "downward movement", a
the upliftment of his country and the	heaviness in the body opposing the
re-establishment of the sanatana	forces of utthapana.
dharma. This work had four parts:	ahaituka — without any special cause,
literary (sahitya), religious (daiva).	spontaneous; (physical ananda) not
political (krti) and social (kama).	associated with an initiating stimulus.
adesasiddhi — fulfilment of the adesa;	The description of the various forms
success in Sri Aurobindo's outward	of physical ananda as ahaituka must

be distinguished carefully from the	anandavani— vani full of ananda.
use of the word in the term ahaituka	ananima — absence or defect of anima.
ananda, sometimes abbreviated	anantam — (realisation of) the Brah-
"ahaituka"; see next.	man infinite in being and infinite in
ahaituka ananda — "delight without	quality, the second member of the
any cause", the subjective ananda	brahmacatustaya (SC VI).
corresponding to the mental plane.	ananta tapas — infinite force.
aisvarya — one of the "siddhis of pow-	anima — "subtlety", one of the three
er" (see SC III under Ashtasiddhi):	physical siddhis (see SC III under
effectiveness of the will acting as a	Ashtasiddhi). In connection with Sri
command, without any special con-	Aurobindo's prolonged exercises for
centration as in vasita.	the development of utthapana. stiff-
aisvaryasiddhi — perfection of aisvarya.	ness and pain in the body indicated a
aisvarya-tapas — force of aisvarya.	failure of anima.
akasa — ether, the subtlest of the five	Aniruddha — the aspect of the fourfold
elemental states of matter; also, any	manifestation of the Supreme whose
of various immaterial ethers (prana	characteristic is perfection in works;
akasa, cittakasa, etc.) Rupa and lipi	his method is that "of the patient in-
seen in the akasa are distinguished	tellectual seeker & the patient &
from the citra and sthapatya types,	laborious contriver who occupies
which appear on a background; all	knowledge & action inch by inch &
rupa and lipi, however, are formed	step by step". His Shakti is Mahasar-
from "akashic material", of which	aswati.
there are seven kinds.	annamaya — physical.
akasarupa — rupa seen in the akasa.	anrta(m) — false; falsehood.
alpam — small.	antardrsta (jagrat samadhi) — samadhi
ananda — bliss, spiritual delight, ec-	in the waking state in which images
stasy; an aspect of the supreme real-	are seen inside oneself, generally
ity (see anandam brahma). From the	with eyes closed.
standpoint of yogic siddhi, seven	apo matarisva dadhati — Matarisvan
gradations of ananda are enumerated	governs action. (Isa Upanisad 4)
in the Record, corresponding to the	aprakasa — absence of light; obscurity,
seven planes of existence (see SC VII	confusion; lack of clearness in the
under Bhukti); the last six of these,	thinking faculty.
from premananda to sadananda, are	apramattata — attentiveness.
termed "subjective" while the first.	arogya — health; freedom from disease
kamananda. is physical ananda. As a	or disturbance in the bodily system, a
component of the sariracatustaya (SC	component of the sariracatustaya (SC
IV), ananda means physical ananda.	IV). It has three stages, the last of
which is of five kinds (see kamanan-	which would constitute physical im-
da).	mortality. Two conditions for arogya-
anandamaya — full of ananda, blissful.	siddhi often mentioned in the Rec-
anandam brahma(n) — (realisation of)	ord are a change in the method of
Brahman as the self-existent bliss and	digestive assimilation and a trans-
its universal delight of being, the last	formation of the action of the
member of the brahmacatustaya (SC	"kamic" cakra. Perfect assimilation
VI).	would occur when the elements vayu,

tejas, jala and prthivi in the body	Balarama — the aspect of the fourfold
assume their right action as "move-	manifestation of the Supreme whose
ments and states of the akasha".	characteristic is Force; he is identi-
Food can then be drawn at once into	fied with Rudra and his Shakti is
the akasa by the power of the puri-	Mahakali.
fied prana. The inferior method in-	bhauta — relating to the five material
volving all the five elements "leaves a	elements (see bhuta).
deposit which has to be dematerial-	bhava — state of being; feeling; subjec-
ised, or else produces symptoms of	tive experience; temperament;
tejasic and jalamaya irregularity be-	aspect; any of the various rela-
fore it completes its process". Imper-	tionships between the individual soul
fect assimilation necessitates elimina-	and the Divine.
tion (visrsti); as assimilation is per-	bheda — division.
fected there can be a "diminution or	bhoga — enjoyment, possession; desire-
disappearance of excretive activity".	less enjoyment in the prana, the
asa — hope, expectation.	second of the three stages of bhukti.
asamata — inequality.	bhogasamarthya — capacity for desire-
asanti — disquiet.	less enjoyment, an aspect of prana-
asatya(m) — untruth, falsehood.	sakti (see SC II under Shakti).
asaundarya — absence of beauty; ugli-	bhojanananda — delight in eating.
ness.	bhu — earth, the physical world.
asiddhi — imperfection, failure; nega-	bhukti — liberated enjoyment, the third
tion of siddhi.	member of the last catustaya (see SC
asmarana — forgetfulness.	VII).
asraddha — lack of faith; doubt, dis-	bhuma — largeness.
trust, scepticism.	bhuta — any of the five elements —
asurya janah — sunless people.	akasa ("ether"), vayu ("air"), tejas
atmaprasada — "a state of clearness,	("fire"), jala ("water") and prthivi
purity and contentment in the whole	("earth") — which constitute the
self"; the last member of the samata-	physical body and whose right ba-
catustaya (SC I), equivalent to	lance and functioning is essential to
hasyam (though hasyam is sometimes	arogya.
regarded as a still more positive	bhuvar — the vital plane, "multiple
state).	dynamic worlds formative of the
atri — "devourer", a type of hostile	Earth".
being in the Veda.	brahmadrsti — vision of Brahman.
attahasya — loud laughter, "the laugh-	brahman — the infinite and omnipre-
ter that makes light of defeat and	sent Reality, "the One besides whom
death and the powers of the ignor-	there is nothing else existent"; in the
ance", an attribute of Candibhava.	Record, "Brahman" often refers to
avega — enthusiasm.	the realisation of the four aspects of
avegamaya — enthusiastic.	the Supreme enumerated in the
avidya — ignorance.	brahmacatustaya (SC VI).
bahirdarsi (jagrat samadhi) — samadhi	brhat — vast.
in the waking state in which images	cakra — any of the seven centres of
are seen outside oneself in the	consciousness in the subtle body; in
physical atmosphere.	the Record, particularly the second

centre — svadhisthana — whose	dasyabuddhi — mentality of dasyu;
perfection is necessary in order to	sense of submission.
contain the full force of kamananda.	daya isvarabhavah karmasamarthyam
canda — fierce, ardent, intense.	— compassion, sovereignty, capacity
Candibhava — the force of Kali(Candi,	for works: the attributes common to
"the fierce one") manifest in the	all four aspects of daivi prakrti
temperament; considered at an early	(Maheshwari, Mahakali, Mahalak-
stage of the Record to be the third	shmi and Mahasaraswati).
element of the sakticatustaya (SC II).	dehasakti — bodily force (see SC II
cidakasa — ether of pure consciousness	under Shakti).
behind the mental ether.	devata — deity; in the Record, the term
cidghana (ananda) — ananda of dense	is used in the plural to refer to beings
luminous consciousness, one of the	of various levels whose government
seven levels of ananda, correspond-	over the individual intervenes, ex-
ing to vijnana.	cept in the highest stages of dasya.
cinmayaisvarya — aisvarya with full di-	between him and the direct govern-
vine consciousness; it is "free from	ment of the Ishwara.
all element of struggle, in which force	dhairya(m) — steadiness, fortitude.
and pressure will only be present to	dhira — steady, calm.
stress the energy of fulfilment and	dhrti — firmness, persistence, fortitude.
not for overcoming resistance".	drsti — vision; subtle sight: revelation.
citra — "pictorial" rupa or lipi; subtle	direct vision of the truth, a power of
images or writing seen on a back-	jnana.
ground rather than in the akasa, and	duhkha — unhappiness.
as two-dimensional pictures rather	ghana — dense (see rupa)
than in relief.	hasyam — "laughter", sometimes consi-
cittakasa — mental ether.	dered to be the last member of the
dahi [Hindi] — curds.	samatacatustaya (SC I); it is "an ac-
daiva (karma) — the "religious" part of	tive internal state of gladness and
Sri Aurobindo's life-work (see ade-	cheerfulness which no adverse ex-
4a), involving the establishment of a	perience mental or physical can trou-
new system of Yoga and imparting it	ble".
to others.	hatha — force.
dasya — the state of being a servant of	ihabhava — "here-ness", present asso-
the Divine; submission, spiritual sur-	ciation.
render. In the period of 1913-14,	indriya ananda — spiritual delight of the
three principal degrees of dasya were	senses.
defined in the Record: (1) "primary,	indriya bhukti — liberated sensory en-
that is a free subjection of the Will on	joyment.
the basis of a potential independ-	isita — a siddhi of power (see SC III
ence", (2) "secondary, that is a	under Ashtasiddhi): effectiveness of
mechanical subjection of the adhara	the will acting not as a command or
independent of the personal Will to	through the thought, as in aisvarya,
the Prakriti", and (3) "tertiary, a	but through the citta in a perception
complete subjection, mechanical &	of want or need or a sense that some-
volitional to the Ishwara with the	thing ought to be.
Prakriti only as a channel".	isvarabhava — sovereignty.

jagrat — awake, waking; (samadhi) in	along the lines of the adesa.
the waking consciousness.	karmadeha — a personal vital-physical
jala — water; the liquid state of sub-	atmosphere created by one's past
stance (see bhuta); urine.	karma.
jalamaya — watery, full of jala.	karmakama — the combination of kar-
jalavisrsti— release of jala; urination.	ma and kama, divine action and di-
jnana(m) — knowledge; divine or	vine enjoyment, which together form
supra-rational thought-perception	the "objective half" of the karmaca-
(often referred to in the Record as	tustaya (SC V).
simply "thought"), the first element	karmasiddhi — perfection of karma;
of the vijnanacatustaya (SC III);	success of spiritual action in the
realisation of Brahman as omniscient	world: the siddhi of the karmacatus-
knowledge, the third member of the	taya (SC V).
brahmacatustaya (SC VI).	Krsnakali — the dual realisation of
jnanam anandam brahma — Brahman	Krishna and Kali, Ishwara and Shak-
as Knowledge and Bliss, the last two	ti, constituting the "subjective half"
elements of the brahmacatustaya (SC	of the karmacatustaya (SC V).
VI).	krti— the practical and political part of
jnanam brahman — (realisation of) the	Sri Aurobindo's work (see adesa).
Brahman as the self-existent con-	laghima — "lightness", a siddhi by
sciousness and universal knowledge,	which it is possible "to get rid of
the third term of the brahmacatus-	weariness and exhaustion and to
taya (SC VI).	overcome gravitation" (see SC III
jyotirmaya — luminous, full of spiritual	under Ashtasiddhi).
light.	lilamaya — of the blissful nature of the
kama — "desire"; as a component of	divine play.
the karmacatustaya (SC V), the di-	lipi — writing seen in subtle vision or
vine enjoyment which accompanies	the power of such vision, an instru-
divine activity (karma). The social	ment of vijnana closely connected
aspect of Sri Aurobindo's fourfold	with trikaladrsti. Like rupa, lipi may
work (see adesa) is also referred to as	be formed from any of the seven
kama. "Kama" is sometimes an	kinds of "akashic material" and may
abbreviation of kamananda; for	manifest either in the akasa or in the
"kamic" centre, see cakra.	form of citra or sthapatya on a physic-
kamananda — the form of physical	al background.
ananda associated with the spiritual	lipikausalya — skilfulness of lipi.
transmutation of sensuous desire	lipsa — seeking; "divine desireless
(kama); the same word is also used as	reaching out of Brahman in personal-
the generic term for physical ananda	ity to Brahman in the vishaya or ob-
with its five varieties: kamananda (in	ject"; a means by which isita is
the specific sense), visayananda, tiv-	effected.
rananda, raudrananda and vaidyuta-	mahat— great, vast; the plane of vijna-
nanda.	na.
karma — action, work; the chain of act	mahattva — greatness, vastness.
and consequence; divine action, part	Mahesvara — the aspect of the fourfold
of the karmacatustaya (SC V): spir-	manifestation of the Supreme whose
itual action in the objective field	characteristics are sovereignty and

wisdom. His Shakti is Maheshwari.	pranamaya — vital.
mahima — a siddhi which gives unham-	prasada — see atmaprasada.
pered force to the workings of mind	pratistha — support, base.
and body (see SC III under Ashtasid-	pravrtti — movement, activity; the de-
dhi).	sireless impulsion into which rajas
manomaya — mental.	has to be converted in the liberation
Matarisvan — the universal Life-Power.	from the three gunas (see SC VII
mukhasri— facial beauty.	under Mukti).
mukti — liberation of the spirit and na-	prayoga — employment of any of the
ture, the second element of the last	"siddhis of power" (aisvarya, isita,
catustaya (see SC VII).	vasita).
mumuksutva — desire for liberation.	prema (ananda) — see premananda.
naktosasa svasara ekam sisum dhapa-	premananda — ananda of love, one of
yete — Night and Dawn, two sisters.	the seven levels of ananda, corres-
suckle one child.	ponding to the vital-emotional plane.
Narasimha — the man-lion, the fourth	Pulinda — member of a mountain-
Avatar of Vishnu.	dwelling tribe; barbarian.
Narasimha tejas — the energy of the	purnabrahmadrsti — vision of the total-
man-lion.	ity of Brahman.
nidravista samadhi — samadhi invaded	rasa — body fluid.
by sleep.	raudra (ananda) — see raudrananda.
nirananda — undelight, negation of	raudrananda — fierce or intense ananda
ananda.	(more intense than tivrananda), the
nistejas — lack of tejas.	form of physical ananda associated
Pradyumna — the aspect of the fourfold	with the conversion of pain to plea-
manifestation of the Supreme whose	sure.
characteristic is love and whose attri-	roga — disease; disturbance or imper-
butes are sweetness and delight. His	fect functioning in the bodily system.
Shakti is Mahalakshmi.	rudrabhava — vehement temperament.
prakamya — a siddhi of knowledge by	rudra tejas — vehement energy.
which the mind and senses surpass	rupa — forms, often symbolic or predic-
the ordinary limits of the body (see	tive images, seen in subtle vision in
SC III under Ashtasiddhi).	samadhi or the waking state; also the
prakamya-vyapti — the combined work-	faculty of such vision, an instrument
ing of the two "siddhis of know-	of vijhana. Rupa is constituted from
ledge", which "constitute what the	"akashic material", of which there
Europeans call telepathy".	are seven kinds; this material is furth-
prakasa — light, clarity; clearness of the	er analysed according to three orders
thinking faculty, part of buddhisakti	of "fullness": "crude" (the primary
(see SC II under Shakti); the divine	state), "dense" or ghana ("material
light of knowledge into which sattva	developed into substance of con-
is to be converted in the liberation	sistency") and "developed" ("when
from the three gunas (see SC VII	the substance has developed lifelike
under Mukti).	appearance of reality"). Rupa may
prakasamaya — full of prakasa.	manifest spontaneously in the akasa
prana akasa — vital ether.	or on a suggestive or supporting
pranajagat — the vital world.	background (see citra and sthapatya).

rupadrsti — vision of forms (rupa).	three members of the brahmacatus-
sabda — sound (in the Record, especial-	taya (SC VI).
ly subtle sound).	sarvam brahman — (realisation of) the
sahaituka — having a cause; (physical	Brahman that is the All, an aspect of
ananda) associated with an initiating	the "fourfold Brahman" (see SC VI).
stimulus, such as a touch of some	Satrughna — "slayer of the foe", code
kind on the body.	name of an associate of Sri Aurobin-
Sahitya — literature; literary work in-	do's.
cluding poetry, prose and scho-	satya tapas — true tapas.
larship, part of karma.	saumya — mild.
sahityasiddhi — perfection of literary	saundarya(m) — beauty; physical beau-
work.	ty as an element of the perfection of
sahityasmrti — literary memory.	the body (see SC IV).
sakti — force, power: the supreme Pow-	sauryam — heroism, part of Candibha-
er who executes the will of the	va.
Ishwara; the "power of the instru-	siddhi — perfection, success; accom-
ments", a heightened capacity of	plishment of the aims of the yoga as a
mind, heart, life and body, the	whole (see SC VII under Siddhi) or
second term of the sakticatustaya (SC	of any movement of the yoga; an
II).	occult or supernormal power (see SC
sama — quiet, peace, rest; the divine	III under Ashtasiddhi for the enum-
passivity into which tamas is to be	eration and classification of these).
transformed in the liberation from	smarana — remembrance, attention.
the three gunas (see SC VII under	smrta — remembered, attended to.
Mukti).	sparsa — touch.
sama ananda — equal delight.	sraddha — faith; faith in God and in his
samadhi — yogic trance as a means of	Shakti (also, at least as a preparatory
increasing the range of conscious-	stage, confidence in one's own sakti
ness, the last member of the vijnana-	or "self-force"), the final element of
catustaya (SC III).	the sakticatustaya (SC II).
samadhistha — in samadhi.	sthapatya — "architectural" rupa or
samata — equality, the first member of	lipi. i.e. vision of things seen in relief
the samatacatustaya (SC I).	on a background as if sculptured.
samyama — concentration, directing or	sthula — gross; the gross physical plane
dwelling of the consciousness by	of existence.
which one becomes aware of all that	suddha (ananda) — see suddhananda.
is in the object; identification.	suddhananda — "pure ananda", the
santi — peace, the second member of	subjective ananda corresponding to
the samatacatustaya (SC I).	the ananda plane proper.
santosa — contentment.	suddhi — purification; "a total purifica-
sarira (ananda) — see sarirananda.	tion of all the complex instrumental-
sarirananda — physical ananda (see	ity in all the parts of each instru-
kamananda).	ment", the first member of the last
sarvam — see sarvam brahman.	catustaya.
sarvam anantam jnanam brahma —	sukha(m) — "happiness", the third
Brahman as the All. as the Infinite,	term of the samatacatustaya (SC I).
as omniscient Knowledge; the first	suksma — subtle.

suksmadeha — the subtle body.	udasina — detached, unconcerned.
sura — solar.	"seated above and indifferent".
svapna — dream, dream-vision; often	udasinata — indifference; "being seated
short for svapnasamadhi.	above, superior to all physical and
svapnasamadhi — the second or	mental touches", the second stage of
"dream" state of samadhi (see SC III	negative or passive samata (see SC
under Samadhi).	I).
taijasa — full of the bhuta of tejas.	ugra — forceful, intense, violent.
tapas — spiritual force, power, will;	ugrata — forcefulness, intensity, vio-
concentration of energy to effect an	lence; part of Candibhava.
end; infinite conscious force, the	upalabdhi — perception, experience.
second principle of the supreme real-	utthapana — levitation; "the state of not
ity. In the Record, tapas or its most	being subject to the pressure of
common English equivalent, "Pow-	physical forces", an element of the
er", refers often to the "siddhis of	sariracatustaya (SC IV). Primary
power" (see SC III under Ashtasid-	utthapana depends on the full force
dhi). Tapas (or pravrtti) is also the	of laghima, mahima and anima in the
name given to the divine force of ac-	mind stuff and psychic and physical
tion into which rajas is to be trans-	prana; it is of the nature of "libera-
formed in the liberation from the	tion from exhaustion, weariness,
three gunas (see SC VII under Muk-	strain and all their results". The prac-
ti). There is, however, a lower form	tice of "secondary utthapana" in-
of tapas which contains elements of	volved the prolonged suspension of
stress, preference and limitation	various limbs in the air with the aim
(false, mental or "tejasic" tapas).	of making the body able to "take and
tapomaya — full of stress of tapas.	maintain any position or begin and
tejas — energy, soul-force; "fire", the	continue any movement for any
material principle of light and heat,	length of time naturally and in its
one of the five material elements (see	own right". "Tertiary utthapana" is
bhuta). Tejas is the first term of the	"when one is not necessarily subject
first general formula of the saktica-	to the law of gravitation or other
tustaya (SC II); it is connected with	physical laws".
virya as well as with Candibhava.	vaidyuta (ananda) — see vaidyutanan-
Mental or rajasic tejas is, on the other	da.
hand, full of effort and straining and	vaidyutananda — "electric" ananda.
a source of error.	one of the five types of physical anan-
tivra (ananda) — see tivrananda.	da. Sri Aurobindo says of it in the
tivrananda — intense or thrilling anan-	Record: "It comes as a blissful elec-
da, one of the five types of physical	tric shock or current on the brain or
ananda.	other part of the nervous system and
trikaladrsti — "vision of the three	is of two kinds, positive or fiery and
times": direct knowledge of the past.	negative or cold."
present and future (particularly, in	vajasatih — conquest of the plenitude.
the Record, the future); as an ele-	vak — speech; the faculty of verbal ex-
ment of the vijnanacatustaya (SC	pression. "Vak of thought" or "ar-
III), it is Jnana "applied to the facts	ticulate thought" (vanmaya) is dis-
and events of the material world".	tinguished in the Record from "the

lower inefficient vak"; in connection	nacatustaya (SC III).
with Sahitya. Sri Aurobindo identifies	virya — energy, strength of character;
five grades of its expressive power:	soul-force expressing itself through
adequate, effective, illuminative, in-	the fourfold personality, the first
spired, inevitable.	term of the sakticatustaya (SC II).
vani— voice, speech; especially, speech	visada — despondency.
"from above" revealing the will of	visarjana — discharge.
the Master of the Yoga.	visaya — object of sense; often an
vanmaya — (thought) formulated in	abbreviation of visayananda.
words, articulate; "the revelation of	visayabhoga — visayananda in the stage
truth through right and perfect vak in	of bhoga.
the thought".	visayananda — ananda of the senses.
varnamaya — rupa or lipi composed of	one of the five types of physical anan-
varna or "colour", one of the seven	da.
kinds of "akashic material".	vismrti — forgetfulness, inattention.
vasita — concentration of the will on a	visrsti — elimination, excretion; that
person or object so as to control it,	which is excreted. Diminution of
one of the "siddhis of power" (see	visrsti is regarded in the Record as a
SC III under Ashtasiddhi).	sign of improved assimilation and
vayavya — containing an excess of vayu	progress in arogya.
("wind" or "air", the gaseous state	viveka — intuitive discrimination, a
of substance).	faculty of jnana.
vicara — intellectual reflection, judg-	vrka — wolf, "tearer", a type of hostile
ment.	being in the Veda.
vidhana — arrangement and right	vrtra — in the Veda, the "coverer" who
assignment of perceptions.	blocks the flow of the waters of
vijnana — the supra-intellectual faculty:	being; the power that obstructs the
the plane of ideal knowledge; the vi-	yoga; (in the plural) the powers of
jnanacatustaya (SC III). The precise	Vritra.
meaning of this key term evolves in	vyakta — manifest.
the course of the Record, gradually	vyapti — telepathic reception or com-
approaching Sri Aurobindo's defini-	munication, a siddhi of knowledge
tive realisation of the nature of the	(see SC III under Ashtasiddhi).
Supermind.	vyapti-prakamya — see prakamya-
vijnanadrsti — supramental vision.	vyapti.
vijnanamaya — of the nature of vijnana:	yuddhalipsa — longing for battle, part
supra-intellectual, ideal, gnostic.	of Candibhava.
vijnana-siddhi — perfection of the vijna-