-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 further explanation of some terms, reference is made to the Sapta Catustaya (designated SC.). The relationship of the Sapta Catustaya to The Synthesis of Yoga and to the Record is discussed in Archival Notes in this issue. For convenient reference, an outline of the Sapta Catustaya is given below:

1. Santicatustayu (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

abhayam — freedom from fear, a quality of	vital-physical system as a vessel of the
the ksatriya temperament (see SC II	spiritual consciousness.
under Virya).	adhogati — "downward movement", a
abhyasa — practice, repetition.	heaviness in the body opposing the forces
adesa — imperative command from the Di-	of utthapana.
vine; in the Record, the adesa usually	adhyaropa — superimposition.
meant is the divine command received by	adri — hill or rock: in the Veda, a symbol of
Sri Aurobindo in Alipur jail to accom-	formal existence and especially of the in-
plish a certain work for the upliftment of	ertia of the physical nature.
his country and the re-establishment of	ahaituka — without any special cause, spon-
the sanatana dharma. This work had four	taneous; (physical ananda) not associated
principal parts: literary (sahitya), reli-	with an initiating stimulus. The descrip-
gious (daiva or dharma), political (krti)	tion of the various forms of physical
and social (kama).	ananda as ahaituka must be distinguished
adesasiddhi — fulfilment of the adesa; suc-	carefully from the use of the word in the
cess in Sri Aurobindo's outward life-work	term ahaituka ananda, sometimes
(as distinguished from yogasiddhi, the	abbreviated "ahaituka"; see next.
fulfilment of his personal sadhana).	ahaituka (ananda) — "delight without any
adhara — support, receptacle; the mental-	cause", the subjective ananda corres-

ponding lo the mental plane.	responding to the seven planes of exist-
aham — "I", ego; individual consciousness.	ence; the last six of these, from preman-
aham bharta — "I am the upholder"; the	anda to sadananda, are termed "subjec-
ego of the consciousness which upholds	tive" while the first, kamananda, is
actions.	"physical" ananda. As a component of
aham bhokta — "I am the enjoyer"; the ego	the sariracatustaya (SC IV), ananda
of the consciousness which enjoys experi-	means physical ananda, which is of five
ence.	kinds (see kamananda).
aham jnata — "1 am the knower"; the ego of	ananda-bhoga — "enjoyment of bliss", the
the knower.	highest stage of active samata (usually
ahamkara-mukti-siddhi — perfection of the	called ananda or bhoga).
liberation from ego.	anandamaya — full of ananda, blissful.
aham karta — "I am the doer"; the ego of	anandamaya nati — joyful submission.
the doer.	anandam brahma — (realisation of) Brah-
aham saksi— "I am the witness"; the ego of	man as the self-existent bliss and its uni-
the witness consciousness.	versal delight of being, the last member
aisvarya — one of the three "siddhis of pow-	of the brahmacatustaya (SC VI).
er" (see SC III under Ashtasiddhi): effec-	anandatattva — the principle of bliss, an
tiveness of the will acting as a command,	aspect of the supreme reality inherent in
without any special concentration as in	all the principles of being.
vasita.	ananima — absence or defect of anima.
aisvaryaprayoga — employment of aisvarya	ananta (brahman) — (realisation of) the
ajnana — ignorance.	Brahman infinite in being and infinite in
akasa — ether, the subtlest of the five	quality, the second member of the
elemental states of matter (see bhuta):	brahmacatustaya (SC VI).
also, any of various immaterial ethers	anarva — without enemies.
(vital, mental, etc.) Rupa and lipi seen in	anarya — not arya; ignoble, evil; applied in
the akasa (akasarupa and akasalipi,	the Veda to the powers of Darkness.
sometimes abbreviated to just "akasha")	anima — "subtlety", one of the three physic-
are distinguished from the citra and stha-	al siddhis (see SC III under Ashtasiddhi).
patya types, which appear on a back-	In connection with Sri Aurobindo's pro-
ground.	longed exercises for the development of
akasarupa — rupa seen in the akasa.	utthapana, stiffness and pain in the body
amangala(m) — inauspicious, adverse, evil;	indicated a failure of anima.
misfortune, adverse circumstances.	Aniruddha — the aspect of the fourfold
amrta — immortality.	manifestation of the Supreme whose
ananda — bliss, spiritual delight, ecstasy; an	characteristic is perfection in works. His
aspect of the supreme reality whose	Shakti is Mahasaraswati.
realisation is part of the brahmacatustaya	annakosa — material sheath.
(see anandam brahma). In connection	anrta(m) — false; falsehood; negation of
with the siddhicatustaya, ananda has a	rtam.
more technical sense: it is distinguished	antardarsi— "seeing within"; same as antar-
from rasagrahana and bhoga as the high-	drsta.
est form of bhukti, that which is experi-	antardrsta — "seen within"; samadhi in the
enced "throughout the system" (see SC	waking state in which images are seen
VII under Bhukti; this threefold grada-	inside oneself, generally with eyes closed.
tion is sometimes interchanged with the	apas — work, action.
three stages of active samata as defined at	aprakasa — obscurity.
an early period of the Record — rasa,	apramatta — free from negligence.
priti and ananda [or bhoga]). Seven levels	apravrtti — inertia.
of ananda are further enumerated, cor-	apriya(m) — unpleasant, disliked.

aptavya-anaptavya — to be obtained and not	bhoktr brahma — Brahman as the enjoyer.
to be obtained.	bhuh-prakrti — physical nature.
arogya — health; freedom from disease or	bhukti — liberated enjoyment, the third
disturbance in the bodily system, a com-	member of the last catustaya (see SC
ponent of the sariracatustaya (SC IV).	VII). It has seven levels (kamananda,
arya — noble; adhering to the law of Truth	premananda, etc.) corresponding to the
and Right; applied in the Veda to the	seven planes of existence, and three
seekers of the Light and the powers of	forms on each level, usually termed
Light.	rasagrahana, bhoga and ananda.
asamata — inequality.	bhumayi prakrti— physical nature.
asanti — disquiet.	bhuta — "becoming"; any of the five ele-
asantosa — dissatisfaction.	ments or states of substance — akasa
asaundarya — ugliness; negation of saun-	("ether"), vayu ("air"), tejas ("fire").
darya.	jala ("water") and prthivi ("earth") —
asiddhi — imperfection, failure; negation of	which constitute the material universe
siddhi.	and the physical body. Their right ba-
asraddha — lack of faith; doubt, distrust,	lance and functioning is regarded in the
scepticism.	Record as essential to arogya.
asubham — bad.	bhutasuddhi — purification of the bhutas.
asundaram — ugly.	bhuvar — the vital plane, "multiple dynamic
asura — Titan; in the Record, the sixth of	worlds formative of the Earth".
the ten evolutionary forms of conscious-	bibhatsa virati — avoidance of what is repel-
ness: the purusa manifested on the level	lent.
of the higher intellectual mind.	brahmabodha, brahmabuddhi — awareness
avidya — ignorance; the relative and multi-	of Brahman.
ple consciousness.	brahmadrsti — vision of Brahman.
avyakta(m) — the unmanifest.	brahman — the infinite and omnipresent
bahirdrsta — samadhi in the waking state in	Reality, "the One besides whom there is
which images are seen outside oneself in	nothing else existent"; in the Record,
the physical atmosphere.	"Brahman" often refers to the realisation
bahu — many.	of the four aspects of the Supreme
balakabhava — boyish mood or aspect.	enumerated in the brahmacatustaya (SC
Balarama — the aspect of the fourfold man-	VI).
ifestation of the Supreme whose charac-	brahmaprema — love of Brahman.
teristic is Force. His Shakti is Mahakali.	brahmasiddhi — the siddhi of the brahmaca-
bali — offering.	tustaya (SC VI).
bharta — upholder.	brhadbhava — vastness.
bhartr brahma — Brahman as the upholder.	brhat — vast; the vast and total conscious-
bhasa — language; development of the ling-	ness of the vijnana.
uistic faculty, a part of sahitya.	caitanyakendra — centre of consciousness.
bhasatattva — (study of) the principles of	canda — fierce, ardent, intense.
language.	candata — fierceness, ardour, intensity.
bhava — state of being; feeling; mood; tem-	Candibhava — the force of Kali (Candi,
perament; aspect.	"the fierce one") manifest in the tem-
bhoga — enjoyment, possession; desireless	perament; considered at an early stage of
enjoyment in the prana, the second of the	the Record to be the third element of the
three stages of bhukti; the third stage of	sakticatustaya (SC II).
active samata (also called ananda), "the	chaya — shadow.
divine bhoga superior to all mental plea-	chayamayi (drsti) — shadowy (vision).
sure".	cidghana (ananda) — see cidghanananda.
bhokta — enjoyer.	cidghanananda — ananda of dense luminous

consciousness, one of the seven levels of	gandha — scent; often short for gandhadrsti.
ananda, corresponding to vijnana.	gandhadrsti — the (subtle) sense of smell.
cit — consciousness; self-awareness inherent	ghana — dense (see rupa).
in existence (sat).	goagram asvapesasam — in whose front is
citra — "pictorial" rupa or lipi; subtle im-	the cow (symbol of Light) and whose
ages or writing seen on a background	form is the horse (symbol of vital ener-
rather than in the akasa, and as two-	gy). [Rg Veda 2.1.16]
dimensional pictures rather than in relief.	guna — quality.
citrarupa — "pictorial" rupa.	hasyam — "laughter"; sometimes consi-
daivya ketu — divine perception.	dered to be the last member of the sama-
daksa — discernment.	tacatustaya (SC I). It is "an active internal
daksina maghoni — the discernment in its	state of gladness and cheerfulness which
fullness.	no adverse experience mental or physical
dasatya — in the Record, an attitude of ac-	can trouble".
tive surrender distinguished from the pas-	indriya — sense-organ.
sive form of dasya.	isita — a siddhi of power (sec SC III under
ddsya(m) — the state of being a servant of	Ashtasiddhi): effectiveness of the will
the Divine; submission, spiritual surren-	acting not as a command or through the
der.	thought, as in aisvarya, but through the
dasyabuddhi — mentality of dasya; sense of	citta in a perception of want or need or "a
submission.	sense that something ought to be".
daya — compassion.	isvarabhava — lordship, "the temperament
dehasuddhi — purification of the body.	of the ruler and leader"; a quality of daivi
deva — god; in the Record, the seventh of	prakrti (in early formulations, Candi-
the ten evolutionary forms of conscious-	bhava) which carries with it "a sense of
ness: the purusa manifested on the level	the Divine Power".
of the vijnana.	jada — inert.
dhairyam — steadiness, fortitude.	jada Bharata — name of a sage, example of
dhana — wealth; symbolically, spiritual ple-	the state of liberation in which the out-
nitude.	ward nature is inert and inactive.
dharma — in the Record, the "religious"	jada prakrti — inert nature.
part of Sri Aurobindo's life-work (see	jaghanya virati — avoidance of what is low
adesa), involving the establishment of a	and vulgar.
new system of Yoga and imparting it to	jagrat — awake, waking; (samadhi) in the
others.	waking consciousness.
disah — the regions.	jatavedas — knower of all things born (a
drsti — vision; subtle sight; subtle sense-	Vedic epithet of Agni).
perception in general (see visayadrsti);	jnana — knowledge; supra-intellectual
revelation, direct vision of the truth, a	thought-perception (often referred to in
power of jnana.	the Record as simply "thought"), the first
duhkha — unhappiness.	element of the vijnanacatustaya (SC III).
dvandva — duality; any of the pairs of oppo-	jnana(m) brahma(n) — (realisation of) the
sites (such as pleasure and pain) which	Brahman as the self-existent conscious-
affect the ordinary consciousness and	ness and universal knowledge, the third
from which liberation must be achieved	term of the brahmacatustaya (SC VI).
in the process of mukti.	jnata — knower.
dvandva ragadvesa — attraction and repul-	jnatr brahma — Brahman as the knower.
sion with regard to the dualities of experi-	Kali— a name of the Goddess in her violent
ence.	and destructive aspect; in the Record,
ekam brahma — the one Brahman.	Kali designates the divine Shakti, the
ekatvadrsti — vision of unity.	Power who carries out the will of the

Lord(Krsna). The manifestation of Kali	(November-December).
is the second element of the karmacatus-	kendra — centre.
taya (SC V).	ketu — perception.
Kalibhava — the force of Kali manifest in	krauryam — pitilessness.
the temperament.	Krsna — a name of the supreme Deity; the
kalyaneccha — will for good.	manifestation of Krsna, "the Ishwara tak-
kama — desire; a quality of the sudra tem-	ing delight in the world", is the first ele-
perament in which desire takes the form	ment of the karmacatustaya (SC V).
of "an interest in the bodily well-being of	Krsnabhava — identity with Krsna.
the world" and changes to "the joy of	krti — the practical and political part of Sri
God manifest in matter" (see SC II under	Aurobindo's work (see adesa).
Virya); as a component of the karmaca-	laghima — "lightness", a physical siddhi by
tustaya (SC V). kama is the enjoyment	which it is possible "to get rid of weari-
which accompanies a divinised action in	ness and exhaustion and to overcome gra-
the world (karma). The social aspect of	vitation" (see SC III under Ashtasiddhi).
Sri Aurobindo's fourfold work (see ade-	lilamaya (isvara) — the Lord manifesting the
sa) is also referred to as kama. "Kama" is	world for the delight of his divine play
sometimes an abbreviation of kamanan-	(lila).
da.	lipi — writing seen in subtle vision or the
kamacakra — the subtle centre of desire; in	power of such vision, an instrument of
the Record, this term refers to svadhistha-	vijnana closely connected with trikala-
na, the second cakra. Strength in this cen-	drsti. Like rupa, lipi may manifest either
tre is necessary in order to be able to	in the akasa or in the form of citra or
support the full intensities of the kama-	sthapatya on a physical background.
nanda.	lipsa — seeking, longing; "divine desireless
kamananda — the form of physical ananda	reaching out of Brahman in personality to
associated with the spiritual transmuta-	Brahman in the vishaya or object"; a
tion of sensuous desire (kama); the same	means by which isita is effected.
word is also used as the generic term for	madhura — sweet.
physical ananda with its five varieties:	mahima — a siddhi which gives unhampered
kamananda (in the specific sense).	force to the workings of mind and body
visayananda, tivrananda, raudrananda	(see SC III under Ashtasiddhi).
and vaidyutananda.	maithuna — see maithunananda.
karma — action, work; perfect action on the	maithunananda — a form of kamananda
basis of the vijnana, part of the karmaca-	comparable in nature or intensity to the
tustaya (SC V): specifically, in the Re-	experience of sexual union (maithuna).
cord, spiritual action in the objective field	manasa — mental; of the manas or sense-
along the lines of the adesa.	mind.
karmasiddhi — perfection of karma; success	manasabuddhi — mental reason.
of spiritual action in the world; the siddhi	manasa ketu — mental perception.
of the karmacatustaya (SC V).	manasasmrti — mental smrti.
karma-sraddha — faith in the attainment of	manas tattva — mind-principle.
karmasiddhi.	mangala(m) — auspicious, favourable,
karta — doer.	good; good fortune, favourable circum-
kartavya-akartavya — (the sense of) things	stances.
which should be done and things which	mangala-amangala, mangalamangala — the
should not be done.	duality (dvandva) of good and evil,
kartr brahma — Brahman as the doer.	favourable and adverse.
Karttika purnima — the full-moon night of	manoloka — mental world
the Hindu month of Karttika	martya manas — mortal mind; mind subject

to life and matter.	knowledge in the vijnanacatustaya, just as
mukhya prana — the original state of the	tapas designates the faculties of power.
prana in the body before its separation	pramatha — in the Record, the fourth of the
into its five specialised workings (see pan-	ten evolutionary forms of consciousness:
caprana).	the purusa manifested on the level of
mukti— liberation of the spirit and nature,	sensation and aesthetic and emotional ex-
the second element of the last catustaya	perience.
(see SC VII); it includes freedom from	pranad ejad — that which breathes and
the dualities, from the ignorance of the	moves. [Cf. Mundaka Upanisad 2.2.1]
three gunas, and from egoism.	pranajagat — the vital world.
naisthuryam — harshness, severity.	pranakosa — vital sheath.
nati — submission of the soul to the will of	pranasakti — vital force.
God; the third stage of negative or pas-	pranasuddhi— purification of the pancapra-
sive samata.	na.
nirananda — undelight, negation of ananda.	pratistha — support, basis.
nityasmarana — constant remembrance.	pratyaksa — direct perception.
pancabhuta — the five material elements	prema — love; love which seeks no return, a
(see bhuta).	quality of the sudra temperament (see SC
pancaprana — the five workings of the life-	II under Virya); often short for preman-
force in the body (prana, apana, samana,	anda.
vyana and udana).	prema ananda — see premananda.
pancavidha — fivefold.	Premakama — prema and kama, two ele-
parajayananda — joy of defeat.	ments of sudrasakti (see SC II under
parvata — mountain.	Shakti).
pasu — animal; in the Record, the lowest of	premananda — ananda of love, one of the
the ten forms of consciousness in the evo-	seven levels of ananda, corresponding to
lutionary scale: the purusa manifested on	the vital-emotional plane.
the level of material existence.	priti(h) — pleasure; "the pleasure of the
patra — vessel, recipient.	mind in all rasa, pleasant or unpleasant,
pisaca — in the Record, the third of the ten	sweet or bitter", the second stage of ac-
evolutionary forms of consciousness: the	tive samata.
purusa manifested on the level of sense	priya(m) — pleasant, liked.
perception and knowledge of the physical	priya-apriya — the duality (dvandva) of
world.	pleasant and unpleasant, liked and dis-
prakamya — a siddhi of knowledge by which	liked.
the mind and senses surpass the ordinary	purisa — excrement.
limits of the body (see SC III under	ragadvesa — attraction and repulsion.
Ashtasiddhi).	raksasa — in the Record, the fifth of the ten
prakamyavyapti— the combined working of	evolutionary forms of consciousness: the
the two "siddhis of knowledge", which	purusa manifested on the level of the
"constitute what the Europeans call tele-	ordinary thinking mind.
pathy". .	rasa(h) — sap, juice; essence; body fluid;
prakasa — light, clarity, illumination; clear-	taste, the (subtle) sense of taste (rasa-
ness of the thinking faculty, part of bud-	drsti); the principle of delight in things;
dhisakti (see SC II under Shakti); the di-	appreciative perception of the "taste" or
vine light of knowledge into which sattva	quality in each object of experience, the
is to be converted in the liberation from	first stage of active samata.
the three gunas (see SC VII under Muk-	rasabhoga — enjoyment (bhoga) of the rasa
ti). The word prakasa is sometimes used	in things.
to refer collectively to the faculties of	rasadrsti — the subtle sense of taste.

rasagrahana — seizing by the mind of the	saksi aham — "I am the witness"; the ego of
rasa or principle of delight in things, the	the witness consciousness.
first of the three stages of bhukti; the first	saksi brahma — Brahman as the witness.
stage of active samata (usually called	sakti — force, power; the supreme Power
rasa).	who executes the will of the Ishwara; the
rasapriti — pleasure (priti) in the rasa in	various aspects or personalities of this
things.	Power; the "power of the instruments", a
rasasuddhi — purification of the body-fluids.	heightened capacity of mind, heart, life
raudra (ananda) — see raudrananda.	and body, the second term of the saktica-
raudrananda — fierce or intense ananda	tustaya (SC II); the sakticatustaya itself.
(more intense than tivrananda), the form	sama — quiet, peace, repose; the divine pas-
of physical ananda associated with the	sivity into which tamas is to be trans-
conversion of pain to pleasure.	formed in the liberation from the three
roga — disease; disturbance or imperfect	gunas (see SC VII under Mukti).
functioning in the bodily system.	samadhi — yogic trance as a means of in-
rtam — truth, right; right ordering; truth of	creasing the range of consciousness, the
knowledge and action; the principle of	last member of the vijnanacatustaya (SC
divine Law and Right inherent in the vi-	III).
jnana.	samananda — equal ananda; the delight in
rudra — violent, impetuous.	all experiences which constitutes active
rupa — forms, often symbolic or predictive	samata.
images, seen in subtle vision in samadhi	samata — equality, "the capacity of receiv-
or the waking state; also the faculty of	ing with a calm and equal mind all the
such vision (rupadrsti), an instrument of	attacks and appearances of outward
vijhana. Rupa is constituted from	things", the first term of the samatacatus-
"akashic material", of which there are	taya (SC I); it has two forms, passive or
seven kinds; this material is further ana-	negative and active or positive, each with
lysed according to three orders of	three stages.
"fullness": "crude" (the primary state),	samata santi sukha hasya — equality, peace,
"dense" or ghana ("material developed	happiness and laughter, the four compo-
into substance of consistency") and	nents of the samatacatustaya.
"developed" ("when the substance has	samjna — consciousness, immediate aware-
developed lifelike appearance of real-	ness.
ity"). Rupa may manifest spontaneously	samjnana — the contact of consciousness
in the akasa or on a suggestive or sup-	with its objects.
porting background (see citra and stha-	samkalpa — resolution, volition, will.
patya).	samula vinasa — total and radical destruc-
rupadrsti — vision of forms (see rupa); the	tion.
subtle sense of sight.	samyama — concentration, directing or
sabda — sound; often short for sabdadrsti.	dwelling of the consciousness by which
Sabdadrsti — the subtle sense of hearing.	one becomes aware of all that is in the
sadhana-ksetra — the field of spiritual self-	object; identification.
training and exercise (as opposed to the	santa — calm, peaceful.
wider field of life).	santi — peace, the second term of the sama-
sahaituka — having a cause; (physical anan-	tacatustaya (SC I); it may take the form of
da) associated with an initiating stimulus,	a vast passive calm based on udasinata or
such as a touch of some kind on the body.	a vast joyous calm based on nati.
sahitya — literature; literary work including	sarira — relating to the body; physical.
poetry, prose and scholarship, part of	sharirananda — physical ananda (see kama-
karma.	nanda).
saksi — witness.	sarvam brahma — (realisation of) the Brah-

man that is the All, an aspect of the	tion of prosperity and beauty in the
"fourfold Brahman" (see SC VI).	world, part of Sri Aurobindo's life-work
sarvam samam anandam brahma — univer-	(karma).
sal equal anandam brahma.	sthapatya — "architectural" rupa or lipi, i.e.
Sarvasaundaryabodha — awareness of uni-	vision of things seen in relief on a back-
versal beauty.	ground as if sculptured.
sat — existence, substance; pure existence,	sthula — gross; the gross physical plane of
eternal, infinite and indefinable, the ulti-	existence.
mate principle of reality.	suddha — purified, pure; often short for sud-
satya(m) — true; truth; essential truth of	dhananda.
being, the basis of all knowledge and ac-	suddhananda — "pure ananda", the subjec-
tion in the vijhana.	tive ananda corresponding to the ananda
satyadrsti — true vision; vision of the truth.	plane proper.
satyaprakasa — true illumination; light of	suddhi — purification; "a total purification
truth.	of all the complex instrumentality in all
satyarupa — true rupadrsti.	the parts of each instrument", the first
satyatapatya — true tapatya.	member of the last catustaya.
satyatejas — true tejas.	sukha(m) — "happiness"; the third term of
saumya — mild.	the samatacatustaya (SC I); it is a positive
saundarya(m) — beauty; physical beauty as	state of happiness in the whole system
an element of the perfection of the body	which brings a release from any possibil-
(see SC IV).	ity of disturbance or depression.
Saundaryabodha. saundarya-buddhi —	suksma — subtle.
awareness of beauty in all things.	suksmadrsti — subtle sense-perception.
saundaryasiddhi— perfection of saundarya.	suksmagandha — subtle smell.
siddha — perfected, perfect.	suksmajala — subtle water; water of a
siddhi — perfection, success; accomplish-	supraphysical world.
ment of the aims of the yoga as a whole	surya — the sun (symbol of the vijhana) or
(in this sense, siddhi is the final member	the Vedic Sun-God (deity of the supra-
of the last catustaya) or of any movement	mental plane).
of the yoga; an occult or supernormal	surya jyotis — light of surya.
power (see SC III under Ashtasiddhi for	svabhava — individual nature.
the enumeration and classification of	svapna rupa — dream-image; form seen in
these).	svapnasamadhi.
siddhyasiddhi — the duality (dvandva) of	svapnasamadhi — the second or "dream"
success and failure.	state of samadhi (see SC III under
smarana — remembrance, attention.	Samadhi).
smrti — memory; the faculty of jnana "by	svar — the plane of luminous Mind.
which the knowledge hidden in the mind	svasaktyam sraddha — faith in one's own
reveals itself to the judgment and is rec-	power.
ognised at once as the truth".	sve dame — in its own domain.
sparsa — touch; often short for sparsadrsti.	tapas — spiritual force, power, will; concen-
sparsadrsti— the subtle sense of touch.	tration of energy to effect an end; infinite
sraddha — faith; faith in God and in his	conscious force (cittapas), the second
Shakti (also, at least as a preparatory	principle of the supreme reality. In the
stage, confidence in one's own power or	Record, tapas or its most common En-
svasakti), the final element of the saktica-	glish equivalent. "Power", often refers to
tustaya (SC II).	the vijhana in its dynamic aspect which
sraddha bhagavati — faith in God.	acts through the "siddhis of power" (see
sravana — hearing.	SC III under Ashtasiddhi). In the form of
sri — beauty, splendour, prosperity; crea-	the Mahakali tapas, it has a connection

with the sakticatustaya (see SC II under	above, superior to all physical and mental
Candibhava). Tapas is also the name	touches", the second stage of negative or
given to the divine force of action into	passive samata.
which rajas is to be transformed in the	uddesya — the end in view.
liberation from the three gunas (see SC	ugrata — forcefulness, intensity, violence;
VII under Mukti). There is, however, a	part of Candibhava.
lower form of tapas which contains ele-	upalabdhi— perception, experience.
ments of stress, preference and limitation	urdhwagati — an upward tendency in the
(mental or egoistic tapas).	body produced by the forces of utthapa-
tapas-siddhi — perfection of tapas.	na.
tapasya — austerity of the personal will.	utthapana — levitation; "the state of not
tapatya — in the Record, a form of vehement	being subject to the pressure of physical
tapas.	forces", an element of the sariracatustaya
tapatya buddhi — mentality of tapatya.	(SC IV). Primary utthapana depends on
tejas — energy; force of character; "soul-	the full force of laghima, mahima and
force" with its four modes (brahmatejas,	anima in the mind stuff and psychic and
etc.) expressed through the fourfold tem-	physical prana; it is of the nature of "li-
perament (see SC II under Virya); "fire",	beration from exhaustion, weariness.
the principle of light and heat, one of the	strain and all their results". The practice
five material elements (see bhuta). In the	of "secondary utthapana" involved the
psychological sense, tejas at its highest is	prolonged suspension of various limbs in
"pure fire of spirit", but it has a lower.	the air with the aim of making the body
mental or rajasic form which is full of	able to "take and maintain any position
effort and straining and a source of error.	or begin and continue any movement for
Tejas is associated primarily with the	any length of time naturally and in its
second catustaya as tapas with the third.	own right". Tertiary utthapana is "when
though neither term is formally an ele-	one is not necessarily subject to the law of
ment of a catustaya. The concepts of tejas	gravitation or other physical laws".
and tapas are so closely related, however,	vaidyuta (ananda) — see vaidyutananda.
that the powers of vijhana properly desig-	vaidyutananda — "electric" ananda, one of
nated "tapas" are occasionally referred	the five types of physical ananda. Sri
to in the Record as "tejas".	Aurobindo says of it in the Record: "It
tejobhuta — the igneous state of matter (see	comes as a blissful electric shock or cur-
bhuta); the physical principle of light and	rent on the brain or other part of the
heat.	nervous system and is of two kinds, posi-
tithi — day of the lunar month.	tive or fiery and negative or cold."
titiksa — endurance, the first stage of nega-	vairagya — distaste, dissatisfaction with life.
tive or passive samata.	vani — voice, speech; especially, speech
tivra (ananda) — see tivrananda.	"from above" revealing the will of the
tivrananda — intense or thrilling ananda,	Master of the Yoga.
one of the five types of physical ananda.	vanmaya — (thought) formulated in words,
trikaladrsti — "vision of the three times";	articulate; "the revelation of truth
direct knowledge of the past, present and	through right and perfect vak in the
future (particularly, in the Record, the	thought", a special power of Sruti.
future); as an element of the vijnanaca-	vasikarana — control.
tustaya (SC III), it is jnana "applied to	vasita — concentration of the will on a per-
the facts and events of the material	son or object so as to control it, one of
world".	the "siddhis of power" (see SC III under
udasina — detached, unconcerned, "seated	Ashtasiddhi).
above and indifferent".	vayu — air, wind; the gaseous state of sub-
udasinata — indifference; "being seated	stance (see bhuta).

vepathu — trembling.	catustaya (SC III).
vibhuti — divine power.	virakti — disgust, aversion.
vidya-avidya-siddhi — the fulfilment of	virati — cessation, desistence, dissatisfac-
Knowledge-Ignorance.	tion.
vijhana — the supra-intellectual faculty or	visaya — object of sense; often an abbrevia-
plane of divine knowledge and power,	tion of visayananda.
often referred to in the Record as the	visayadrsti — subtle sensory perception. It is
"ideality"; the vijnanacatustaya (SC III),	of five kinds: rupadrsti, sabdadrsti, spar-
consisting of the instruments and means	sadrsti, gandhadrsti and rasadrsti.
of vijhana. The elements of the vijnana-	visayananda — ananda of the senses, one of
catustaya are for some purposes listed as	the five types of physical ananda.
five rather than four, namely: jnana, tri-	visesa-radhas — specific fulfilment (of any of
kaladrsti, rupa, tapas, and samadhi. In	the particular forms of ananda).
this enumeration, rupa is understood to	viveka — intuitive discrimination, a faculty
include lipi, while tapas means the "sid-	of jnana.
dhis of power" of the astasiddhi; the "sid-	Vrtra — in the Veda, the "coverer" who
dhis of knowledge" which constitute	blocks the flow of the waters of being; the
"telepathy" seem here to be combined	power that obstructs the yoga; (in the
with trikaladrsti, and the physical siddhis	plural) the powers of Vrtra.
considered part of the sariracatustaya.	vyapti — telepathic reception or com-
The nature of the vijnana is expressed by	munication, a siddhi of knowledge (see
the Vedic formula satyam rtam brhat:	SC III under Ashtasiddhi).
"the truth, the right, the vast".	vyaptiprakamya — see prakamyavyapti.
vijnanabuddhi — "intuitional mind", a	yasahprapti — attainment of glory.
faculty intermediate between intellectual	yuddhalipsa — longing for battle, part of
reason (manasabuddhi) and pure vijnana.	Candibhava.
vijnanamaya — of the nature of vijnana;	yuddhananda — delight in struggle and
supra-intellectual, ideal.	battle.
vijnanasiddhi — perfection of the vijnana-