-05_Glossary

GLOSSARY

This glossary explains non-English words (Sanskrit, Bengali, Greek) occurring in the present instalment of Record of Yoga. Sortileges and words written in Deva-nagari script are omitted, as are Sanskrit terms which are common in Sri Aurobindo's writings and do not have a special sense in the Record. Words are Sanskrit unless otherwise indicated. Sanskrit words are spelled in the glossary according to the standard international system of transliteration. In the text of the Record, the spellings and diacritics are those of the manuscript.

Words are defined in this glossary only in the senses in which they are used in the portion of the Record published in the present issue. For further explanation of some terms, reference is made to the Sapta Catustaya (designated SC). two versions of which have been published. See SABCL 27 (Supplement): 356-75 and A & R 10 (1986): 4-18. For convenient reference, an outline of the Sapta Catustaya 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

adesa—imperative command from the Di-	adhyaropa—superimposition.
vine; in the Record, usually the divine	adhyaropita—superimposed.
command received by Sri Aurobindo in	agner bhrajante arcayah—the flaming radi-
Alipur jail to accomplish a certain work	ances of Agni blaze forth. [Rg Veda
for the world. This work had four princi-	1.44.12]
pal parts: religious (dharma), literary	ahaituka—without any special cause, spon-
(sahitya), political (krti) and social (sam-	taneous; (physical ananda) not associated
aja or kama).	with an initiating stimulus. The descrip-
adesasiddhi—fulfilment of the adesa relat-	tion of the various forms of physical
ing to Sri Aurobindo's outward life-work	ananda as ahaituka must be distinguished
(as distinguished from yogasiddhi, the	carefully from the use of the word in the
fulfilment of his personal sadhana).	term ahaituka ananda, sometimes abbre-
adhara—support, receptacle; the mental-	viated "ahaituka"; see next.
vital-physical system as a vessel of the	ahaituka ananda — "delight without any
spiritual consciousness; a physical object	cause", the subjective ananda corre-
or sensation serving as a basis for subtle	sponding to the mental plane.
sense-perception.	aham—"I", ego; individual consciousness.

aisvarya—a siddhi of power (SC III, Ashta-	annamaya—physical.
siddhi): effectiveness of the will acting as	anrtam—falsehood; negation of rtam.
a command, without any special concen-	antardarsi—"inward-looking" (jagrat sama-
tration as in vasita.	dhi); same as antardrsta.
aisvaryamaya trataka—concentration of the	antardrsta—"seen within"; samadhi in the
vision (trataka) brought about by exercise	waking state in which images are seen
of will (aisvarya).	inside oneself, generally with eyes closed.
akasa—ether, the subtlest of the five ele-	antariksa—the mid-region between earth
mental states of matter; also, any of	and heaven; the vital worlds.
various immaterial ethers (vital, mental,	anti—close, near.
etc.) Rupa and lipi seen in the akasa	apas—the waters of being.
(akasarupa and akasalipi, sometimes	arogya—health; freedom from disease or
abbreviated to just "akasha") are distin-	disturbance in the bodily system, a com-
guished from the citra ("pictorial") and	ponent of the Sariracatustaya (SC IV).
sthapatya ("sculptural") types, which	asamahita asanta-manusa — "unconcentrat-
appear on a background.	ed unquiet man", the ordinary human
akasarupa—rupa seen in the akasa.	being who lacks the power of spiritual
alpa—small.	concentration and quietude.
amangala—inauspicious, adverse, evil.	asamata—inequality, lack of samata.
ananda—bliss, spiritual delight, ecstasy; see	asanti—disquiet, unrest.
sama ananda and anandam brahma.	asatru—free from (internal) enemies.
Ananda is experienced variously on the	asatya(m) — false; falsehood; negation of
different planes of consciousness; its	satyam.
principal forms are the seven types of	asiddha—imperfect.
bhukti (see SC VII), categorised as phys-	asiddhi—imperfection; negation of siddhi.
ical ananda (kamananda with its five	asiva—inauspicious, evil.
varieties) and six grades of subjective	asuddha—impure.
ananda from premananda to sadananda.	asundara—not beautiful, ugly.
ananda-akasa—ether of bliss.	asura—Titan, anti-divine being; in the
Anandabodha — awareness of bliss.	Record, the sixth of the ten forms of con-
ananda brahma(n) — see anandam brahma.	sciousness through which man evolves:
ananda-cit-sat — Bliss-Consciousness-Being;	"mind concentrated on the buddhi".
same as saccidananda, with primary em-	asura raksasa—asura who makes buddhi
phasis on ananda.	serve the manas and citta.
anandam—short for anandam brahma.	avidya—ignorance; the relative and multi-
anandamaya—full of ananda, blissful.	ple consciousness.
anandam brahma—(realisation of) Brah-	avyakta—unmanifest.
man as the self-existent bliss and its	bahirdarsi— "outward-looking" (jagrat sam-
universal delight of being, the last mem-	adhi); same as bahirdrsta.
ber of the brahmacatustaya (SC VI).	bahirdrsta—"seen outside"; samadhi in the
anandatattva — the principle of ananda in-	waking state in which images are seen
herent in all the planes of being.	outside oneself in the physical atmosphere.
ananta—see anantam (brahma).	balabhava — state of being a child or like a
ananta dasa disah—the ten infinite direc-	child.
tions of space.	balaka—female crane.
anantam (brahma) — (realisation of) the	bandini dasi—captive slave-girl.
Brahman infinite in being and infinite in	bauddha narah—"intellectual men", powers
quality, the second member of the brah-	of the buddhi.
macatustaya (SC VI).	bhagavati Sraddha—faith in God.
anisata—"non-lordship", impotence.	bhasatattva—(study of) the principles of
anna — matter.	language.

bhava—state of being; state of mind; inner	chaya—"shadow"; the lowest of the seven
content; psychological condition; feeling;	kinds of "crude material" from which
mood; temperament; aspect.	rupa and lipi are formed; a rupa or lipi
bhoga—enjoyment.	composed of chaya.
bhrajantah— blazing, radiant.	chayamaya—"shadowy"; composed of chaya.
bhu—earth, the material world.	cidghana (ananda)—ananda of dense lumi-
bhukti—liberated enjoyment, the third	nous consciousness, one of the seven
member of the last catustaya.	levels of ananda, corresponding to vi-
bhumaya—earthly; physical or subtle phys-	jnana.
ical.	cinmaya—consisting of pure consciousness
bhur—see bhu.	(cit.)
bhurmaya—see bhumaya.	cit—consciousness; essential self-awareness
bhuvar—"world of various becoming", the	inherent in infinite existence (sat).
plane of the life-principle.	citra—"pictorial" rupa or lipi; subtle images
bhuvarmaya—consisting of the energy of	or writing seen on a background rather
bhuvar; vital.	than in the akasa, and as two-dimensional
bhuvarmayi—vital (feminine of bhuvar-	pictures rather than in relief (sthapatya).
maya).	citralipi—"pictorial" lipi.
bodha—awareness.	citrarupa—"pictorial" rupa.
brahmabodha—awareness of Brahman.	daivya—divine.
brahmadarsana—vision of Brahman.	Daksa—the Vedic god of discernment.
brahmadrsti—vision of Brahman.	darsana—vision; philosophy.
brahman — the infinite and omnipresent Re-	dasatya — in the Record, an attitude of
ality, "the One besides whom there is	active surrender distinguished from the
nothing else existent"; in the Record,	passive form of dasya.
"Brahman" often refers to the realisation	dasuse mayas — bliss for the giver (of the
of the four aspects of the Supreme enu-	sacrifice). [Rg Veda 1.93.1]
merated in the brahmacatustaya (SC VI).	dasya—the state of being a servant or slave
brhat—vast; vastness; the vast and total	of the Divine; submission, divine servi-
consciousness of the vijnana.	tude, spiritual surrender.
caitanya—consciousness.	dasyabhava — the condition of dasya.
canda—fierce, ardent, intense.	dasyabuddhi—sense of dasya.
caturyuga—a period of four Yugas (Krita,	dasyu—(in the Veda) a "robber" or "de-
Treta, Dwapara, Kali). The "animal	stroyer", a power of darkness hostile to
chaturyuga" referred to in the Record	the gods and to the seekers of Light and
of 24 March 1914 is explained in "The	Truth.
Evolutionary Scale" (A & R 3:192-93),	dehasiddhi—perfection of the body.
written at the time of these visions:	desa—place.
"These creatures, it is suggested in the	deva—god; in the Record, the seventh of
vijnana, belong to the first chaturyuga of	the ten forms of consciousness through
the [present] Pratikalpa [a period of 100	which man evolves: "mind concentrated
Chaturyugas] previous to the appearance	on vijnana, exceeding itself.
of man; for the fourteen Manus enjoy	devasura—deva who makes vijnana serve
each a reign of seven Chaturyugas of vary-	the buddhi.
ing lengths and the first and last of the	devata—deity; in the Record, the term is
hundred belong not to any Manu but	often used in the plural to refer to beings
the opening chaturyuga to Brahma and	of various levels whose government over
Rudra, the closing to Kalki and to Shiva.	the individual intervenes, except in the
Man in the first appears only tentatively	highest stages of dasya, between him and
at the end, in the last only as a survival at	the direct government of the Ishwara,
the beginning."	devi—Goddess.

dharma—in the Record, the "religious" part	grha—house.
of Sri Aurobindo's life-work (see adesa).	harsa—joy.
It consisted of imparting the realisations	hetu—cause.
of his Yoga to others.	hrdaya—heart.
dhasi—foundation. [Etymologically = Greek	hvara—crooked.
thesis]	indo vrsa—O Indu (Soma), [enter into
dhrti—persistence.	Indra] as master or strongly or abundant-
dhuma—"smoke"; one of the varieties of	ly. [Rg Veda 1.176.1]
"crude material" from which rupa is	indriya—sense-organ.
formed.	isita — a siddhi of power (SC III, Ashta-
dhuminah—smoky.	siddhi): effectiveness of the will acting
dosa—defect.	not as a command or through the
dosa—"in the Night"; under the cover of	thought, as in aisvarya, but through the
darkness and unconsciousness.	citta in a perception of want or need or "a
drsti — vision; subtle sight; subtle sense-	sense that something ought to be".
perception in general (see visayadrsti);	jada—inert.
revelation, direct vision of the truth, a	jagat—world.
power of jnana.	jagrat — awake, waking; samadhi in the
duhkha—unhappiness.	waking consciousness.
dure—far, at a distance.	jala—water.
dvandva—duality; any of the pairs of oppo-	jalarodha—retention of urine.
sites which affect the ordinary conscious-	jana—the world of creative delight of exist-
ness and from which liberation must be	ence (pure ananda), the third in descend-
achieved in the process of mukti.	ing order of the seven Puranic worlds.
eisidein (Greek)—to look at, see, perceive.	janamaya drsti—vision on the level of jana.
eka anandamaya purusa—the one all-blissful	jnana—knowledge; supra-rational thought-
Spirit.	perception (often referred to in the
esa jagarti suptesu—this wakes in those who	Record as simply "thought"), the first
sleep. [Cf. Katha Upanisad 2.2.8]	member of the vijnanacatustaya (SC III);
etad vai tat—this is That.	jnanam brahma.
gandha—(subtle) scent; the subtle sense of	jnanam—see jnanam brahma.
smell (short for gandhadrsti).	Jnanamaya saguna— jnanam brahma with
gandharva—a type of being, traditionally a	qualities.
celestial musician; regarded in the Record	jnanam brahma—(realisation of) the Brah-
as a sub-type of deva often found in com-	man as the self-existent consciousness
bination with lower types, to which it	and universal knowledge, the third term
imparts grace and refinement.	of the brahmacatustaya (SC VI).
gandharva-pasu — a composite evolutionary	jonaki (Bengali)—firefly.
type: human beings of the pasu stage of	jugupsa—repulsion.
evolution (or more precisely the pasu-	jyoti(h) — light; one of the seven kinds of
asura, for this is "the sixth [Pratikalpa] of	"crude material" from which rupa and
the Asuras" in which even savages "can-	lipi are formed.
not be pure Pashus, but Asuras or Asura-	jyotirmaya—luminous; (rupa or lipi) com-
Rakshasas starting from the Pashu stage,	posed of jyotih.
so far as the Asura can go back to that	kala—time.
stage") who "have reached a kind of	kali—the kaliyuga.
Devahood of the Gandharva type" (A &	Kali— a name of the Goddess in her violent
R 3:186).	and destructive aspect; in the Record,
gandharvi—female gandharva.	Kali designates the divine Shakti, the
ghana—dense (see rupa).	Power who carries out the will of the
ghrana—sense of smell.	Lord (Krsna). The manifestation of Kali

is the second element of the karmacatus-	kendra—centre.
taya (SC V).	ketu—perception.
Kalibhava—the force of Kali manifest in	kosa—sheath.
the temperament; also called Candibhava	Krsna—a name of the supreme Deity; the
and considered to be part of the Sakti-	most blissful form of the divine Personal-
catustaya (SC II).	ity. The manifestation of Krsna, "the
Kali-deva — the god of the kaliyuga; the ref-	Ishwara taking delight in the world", is
erence is probably to Aniruddha, who	the first member of the karmacatustaya.
manifests the divine qualities of the Sudra.	Krsna-darsana — vision of Krishna in all
kali pasu—pasu in a kaliyuga.	things and beings.
kaliyuga—the last age of a caturyuga; "a	krsna-surya — black sun.
period of anarchy and conflict and dis-	krti—action, work; especially, the practical
solution of the Dharma" which must	and political part of Sri Aurobindo's
precede "a recovery and a new self-	work (see adesa).
expression of the spirit in the human	kumara—youth, prince. Dasakumaracaritam
being".	("The Adventures of the Ten Princes"),
kalyana—goodness.	the title of a work by Dandin, appears as
kama—desire; a quality of the ideal Sudra	a sortilege in the Record of 24 March
temperament in which desire changes to	1914, where it is figuratively interpreted.
"the joy of God manifest in matter" (SC	laghima—"lightness", a physical siddhi by
II, Virya); as a component of the karma-	which it is possible "to get rid of weari-
catustaya (SC V), kama is the enjoyment	ness and exhaustion and to overcome
which accompanies a divinised action in	gravitation" (SC III, Ashtasiddhi).
the world (karma). The social aspect	lilamaya—(the Lord) enjoying the delight
of Sri Aurobindo's fourfold work (see	of the divine play (lila).
adesa) is also referred to as kama.	linga—mark, characteristic; subtle (carry-
"Kama" is sometimes an abbreviation of	ing the essential characteristics of the
kamananda.	gross object).
kamacakra—the subtle centre of desire; in	linga Sarira—subtle body.
the Record, this term refers to svadhi-	lipi—writing seen in subtle vision or the
sthana, the second cakra.	power of such vision, an instrument of
kamananda—the form of physical ananda	vijnana closely connected with trikala-
associated with the spiritual transmuta-	drsti. Like rupa, lipi may manifest either
tion of sensuous desire (kama); the same	in the akasa or in the form of citra or
word is also used as the generic term for	sthapatya on a physical background.
physical ananda with its five varieties:	lipsa—seeking, longing; "divine desireless
kamananda (in the specific sense), visay-	reaching out of Brahman in personality to
ananda, tivrananda, raudrananda and	Brahman in the vishaya or object"; a
vaidyutananda.	means by which isita is effected.
karma—action, work; the invisible chain of	madhura bhava — sweet emotion, blissful
act and consequence; perfect action on	state of being.
the basis of the vijnana, part of the	madhura rasa—sweet taste.
karmacatustaya (SC V): specifically, spir-	madhurya—sweetness.
itual action in the objective field along	mahadbhava—largeness, vastness.
the fourfold lines of the adesa.	mahas—the world of the Vastness, whose
karmasiddhi—perfection of karma; success	principle is Knowledge (vijnana).
of spiritual action in the world; the siddhi	mahat—large, vast; the plane of vijnana.
of the karmacatustaya (SC V).	mahattva—largeness, vastness.
karna—ear.	mahima—a siddhi which gives unhampered
kausalam—skill.	force to the workings of mind and body
kausalya — skilfulness, proficiency.	(SC III, Ashtasiddhi).

maithuna—see maithunananda.	becomes one with the Divine.
maithunananda — a form of kamananda	Narayana-drsti — vision of Narayana.
comparable in nature or intensity to the	nasikya asvada—nasal taste.
experience of sexual union (maithuna).	nati — submission to the divine Will; the
manasa—mental.	third stage of negative or passive samata.
manasaketu—mental perception; "telepath-	nibhrsta-tavisi — distressed by its force. [Cf.
ic mind".	Rg Veda 2.25.4]
manastattva — mind-principle.	nidra—sleep.
mangala—auspicious, favourable, good.	ni karma manyum durevasya sardhatah—
manomaya—mental.	"may we cast out the passion of him of
manomayi — mental (feminine of mano-	evil impulse when he putteth forth his
maya).	force." [Rg Veda 2.23.12]
Manu—an archetypal mental being; one of	nirananda—undelight, negation of ananda.
"the four Type-Souls from whom all	nirguna — (brahman) without qualities, the
human Purushas are born; they are	impersonal and ineffable Absolute.
Manus only for the purpose of humanity	niskama karma—desireless action.
and in themselves are beyond this mani-	pancabhuta—the five "elements" or subtle
fest universe"; one of the 14 Manus who	conditions of material energy.
"govern human destinies during the hun-	Paramatman—the supreme Self.
dred Chaturyugas of the Pratikalpa, each	para purusa(h)—the supreme Soul.
in turn taking charge of a particular stage	paropakara—doing good to others.
of the human advance. While that stage	pasu—"animal"; in the Record, the lowest
lasts he directs it both from the mental	of the ten forms of consciousness through
world and by repeated incarnations upon	which man evolves (see purusa): mind
earth."	concentrated on the bodily life.
Manvantara—a period of time consisting of	patra—vessel, recipient.
several caturyugas and corresponding to	phalahetu—acting for the sake of the fruit.
the reign of one of the 14 Manus. The	phalakanksha—desire for the fruit of one's
early Manwantaras referred to in connec-	acts.
tion with the images of 22-24 March are	pisaca—in the Record, the third of the ten
explained in "The Evolutionary Scale"	evolutionary types: "mind concentrated
(see A & R 3:186) as being those of the	on the senses and the knowledge part of
present "Pratikalpa" (the sixth of the ten	the chitta".
Pratikalpas of the current "Kalpa").	pradiv—a plane of mind mixed with vitality
Throughout this Pratikalpa the "Asura"	between bhuvar and svar.
(intellectual purusa) is considered to be	prajna-hiranya-virat — the Spirit manifest in
the general type which fulfils its possibil-	the superconscient (as prajna), in the
ities in terms of the specific types or com-	subtle worlds (as hiranyagarbha), and in
binations characteristic of each successive	the external universe (as viral).
Manwantara. For an account of the 14	prakamya—a siddhi of knowledge (SC III,
Manwantaras, see A & R 3:189-90.	Ashtasiddhi) by which the mind and
muktabhoga — liberated enjoyment.	senses surpass the ordinary limits of the
mukti—liberation of the spirit and nature,	body.
the second member of the last catustaya.	prakamyavyapti—the combined working of
murti—form.	the two "siddhis of knowledge", which
nama—name.	"constitute what the Europeans call tele-
Nara — "man"; the human soul, eternal	pathy".
companion of the Divine; Krishna mani-	prakasa — light, clarity, "transparent lumi-
fest in and as humanity.	nousness"; the divine light of knowledge
Narayana — the Divine making itself one	into which sattva is to be converted in the
with humanity even as the human, Nara.	liberation from the three gunas; the high-

est of the seven types of "crude material"	rasadrsti—the subtle sense of taste.
from which rupa and lipi are formed.	raudrananda — fierce or intense ananda
prakasamaya—composed of prakasa.	(more intense than tivrananda), the form
pramatha—in the Record, the fourth of the	of physical ananda associated with the
ten evolutionary types: "mind concen-	conversion of pain to pleasure.
trated on the heart and the emotional and	rju—straight.
aesthetic part of the chitta".	roga — disease; disturbance or imperfect
pranajagat—the vital world.	functioning in the bodily system.
pranakosa—vital ether.	rtam—truth, right; right ordering; truth of
pranakosa—vital sheath.	knowledge and action; the principle of
pranamaya — vital; composed of nervous	divine Law and Right inherent in the vi-
energy.	jnana.
pratibodha—realisation, inner experience.	rudra—violent, impetuous; raudrananda.
pratistha—support, basis, pedestal.	Rudra-Visnu — Vishnu as Rudra, "the
pravrtti — movement, activity; the desireless	Divine as master of our evolution by vio-
impulsion into which rajas has to be con-	lence and battle".
verted in the liberation from the three	rupa—form, image; forms or images, often
gunas.	symbolic or predictive, seen in subtle
prema—love; love which seeks no return, a	vision in samadhi or the waking state;
quality of the ideal Sudra temperament	also the faculty of such vision (rupadrsti),
(SC II, Virya); often short for prem-	an instrument of vijnana. Sri Aurobindo's
ananda.	most systematic account of this subject is
premananda—ananda of love, one of the	found under the heading Rupa in the
seven levels of ananda, corresponding to	Record of 27 March 1914 (pp. 141-42 of
the vital-emotional plane.	this issue).
purisa—excrement.	rupadrsti—vision of forms (rupa); the subtle
purusa—person, conscious being, soul. The	sense of sight.
supreme Purusha "can establish himself	Sabda—sound; word; often short for Sabda-
on any plane of being", thus becoming	drsti.
the annamaya purusa, etc., on the seven	Sabdadrsti—the subtle sense of hearing.
levels of existence. Through Yoga, one	sadanam—seat, abode.
can become aware of these multiple	sadhara — with the support (adhara) of a
purusas in the subliminal and supercon-	physical sensation.
scient being. The Record speaks fre-	sadharadrsti—subtle sense-perception stim-
quently of ten Purushas, types or forms	ulated by or superimposed on gross phys-
of consciousness which manifest in the	ical sensations.
human evolution; this classification cor-	saguna—(brahman) with infinite qualities,
responds also to the seven principles, but	the basis of the realisation of the dynamic
with mind subdivided into citta (with a	and personal aspect of the Divine.
"knowledge part" and an "aesthetic and	Sagunabodha — awareness of the saguna
emotional part"), manas and buddhi.	brahman.
These ten Purushas—referred to as the	sahankara—egoistic.
dasagavah, a Vedic term meaning "ten	sahitya—literature; literary work including
rays" — are called: Pashu, Vanara, Pi-	poetry, prose and scholarship, part of
shacha, Pramatha, Rakshasa, Asura,	karma.
Deva, Sadhyadeva, Siddhasura, Siddha-	sahityasiddhi—perfection of literary work.
deva (the names of the last three vary in	sakama—with desire (kama); with kama-
different accounts).	nanda.
raksasa—in the Record, the fifth of the ten	saksi—witness.
evolutionary types: "mind concentrated	Sakti — force, power; the supreme Power
on the thinking manas".	who executes the will of the Ishwara; the

various aspects or personalities of this	being, the basis of all knowledge and
Power. In the Record, "Shakti" refers	action in the vijnana.
especially to "the Power that directs the	saumya—gentle.
Yoga"; Sakti also means the "power of	saumyata—mildness.
the instruments", a heightened capacity	saundarya—beauty; physical beauty as an
of mind, heart, life and body, the second	element of the perfection of the body (SC
term of the Sakticatustaya (SC II).	IV).
sama—equal.	Saurya—heroism, an aspect of Kalibhava.
sama ananda—equal ananda; the universal	savesa—enthusiastic.
delight in all experiences which consti-	savicara—a state of samadhi in which the
tutes active samata.	mind does not reason logically but judges
samadhi—yogic trance as a means of in-	and perceives.
creasing the range of consciousness, the	savijnana—with vijnana.
last member of the vijnanacatustaya (SC	savikalpa—(samadhi) with distinctions, as
III).	of subject and object, knower and
samahita—concentrated.	known.
samahitabhava—a concentrated state.	savitarka — (samadhi) with speculation, in
samaja — society; the social part of Sri	which the mind is withdrawn into itself
Aurobindo's work (see adesa), also called	but goes on thinking and reasoning and
kama.	doubting.
samalipsa—equal lipsa.	siddhadeva—"perfected god", the highest
samata—equality, the first term of the first	(according to one account) of the ten
catustaya.	forms of consciousness through which
samkara—mixture, confusion.	man evolves: mind raised to pure sat.
samudra—ocean.	siddhi — perfection; success; accomplish-
samyama — concentration, directing or	ment of the aims of the yoga as a whole or
dwelling of the consciousness by which	of any movement of the yoga; an occult
one becomes aware of all that is in the	or supernormal power. In the last sense,
object.	the eight siddhis of the Ashtasiddhi (SC
sanmaya—composed of sat.	III) are divided into two siddhis of
Santa—calm, peaceful.	knowledge (vyapti and prakamya), three
sanu—level.	of power (vasita, aisvarya, isita), and
saptarci—the seven rays or flames (of agni,	three physical siddhis (mahima, laghima,
the principle of visible formation); a term	anima).
used for the seven types of "crude materi-	smarana—remembrance, attention.
al" from which rupa and lipi are formed.	smrti—memory; the faculty of jnana "by
Sarama—the Vedic "Hound of Heaven",	which the knowledge hidden in the mind
representing the faculty of intuition.	reveals itself to the judgment and is rec-
sarva (brahman) — see sarvam brahma.	ognised at once as the truth".
sarva ananta jnana ananda Krsna—Krishna	sparsadrsti—the subtle sense of touch.
as the All, as the Infinite, as omniscient	Sraddha — faith; the last member of the
Knowledge, as all-pervading Bliss (the	Sakticatustaya (SC II).
four elements of the brahmacatustaya).	Srauta—of the nature of Sruti or inspired
sarva brahman, sarvam—see sarvam brahma.	knowledge.
sarvam brahma—(realisation of) the Brah-	Sruti—"hearing", inspiration; reception of
man that is the All, an aspect of the	the vibration or word of the truth, a
"fourfold Brahman" (see SC VI).	faculty of jnana.
sat—existence, substance; pure existence,	sthula—gross, physical.
eternal, infinite and indefinable, the ulti-	Suddhananda—"pure ananda", the subjec-
mate principle of reality.	tive ananda corresponding to the ananda
satya(m) — true; truth; essential truth of	plane proper.

suksma—subtle, supraphysical.	mental or rajasic form which is full of
suksmabodha—subtle awareness.	effort and straining and a source of error.
Sundara—beautiful.	tejas-surya — a sun of tejas.
surya—the sun (symbol of the vijnana) or	tejomaya—(rupa or lipi) composed of tejas.
the Vedic Sun-God (deity of the supra-	thanouses (Greek) — from the dead one
mental plane).	(feminine).
susupta—immersed in deep sleep; state of	thesphata (Greek) — divine decrees, oracles.
deep sleep; the deepest state of samadhi.	titiksa—endurance, the first stage of nega-
susupta svapna — dream trance (svapna	tive or passive samata.
samadhi) passing into deep-sleep trance	tivra (ananda) — see tivrananda.
(susupta samadhi).	tivrananda — intense or thrilling ananda,
svabhava—individual nature.	one of the five types of physical ananda.
svapna—dream, dream-vision; often short	trailokyadrsti—vision of the three worlds
for svapnasamadhi.	(mental, vital and physical).
svapnasamadhi — the second or "dream"	trigunatita — beyond the three gunas (sattva,
state of samadhi.	rajas and tamas).
svar—the plane of luminous Mind.	trikaladrsti—"vision of the three times";
svarvati—full of the light of svar.	direct knowledge of the past, present and
tamasi—in darkness.	future; as an element of the vijnana-
tamomaya — dominated by the guna of	catustaya (SC III), it is jnana "applied to
tamas; obscure and inert.	the facts and events of the material
tapas—spiritual force, power, will; concen-	world".
tration of energy to effect an end; infinite	turi (Bengali)—horn.
conscious force (cittapas), the second	udasinata—indifference; "being seated above,
principle of the supreme reality. In the	superior to all physical and mental
Record, tapas or its most common	touches", the second stage of negative or
English equivalent, "power", often refers	passive samata.
to the dynamic aspect of the vijnana	ugra—forceful, intense; "strong and fierce".
which acts through the siddhis of power	ugrapravrtti—intense activity.
(SC III, Ashtasiddhi). As the Mahakali	ugrata—forcefulness, intensity; an aspect of
tapas, it is connected with the Sakti-	Kalibhava.
catustaya (SC II, Candibhava). Tapas (or	usasi—in the dawn (of the illumined con-
pravrtti) is also the name given to the	sciousness).
divine force of action into which rajas is	utthapana—levitation; "the state of not be-
to be transformed in the liberation from	ing subject to the pressure of physical
the three gunas (SC VII, Mukti). There	forces", part of the Sariracatustaya (SC
is, however, a lower form of tapas which	IV). "Primary utthapana" meant a gen-
contains elements of stress and prefer-	eral liberation of the mental and physical
ence; the adjective "tapasic" is some-	being "from exhaustion, weariness, strain
times used in this sense.	and all their results". The practice of
tapasya—austerity of the personal will.	"secondary utthapana" involved the pro-
tapatya—in the Record, a form of vehement	longed suspension of various limbs in the
tapas.	air with the aim of making the body able
tapomaya—consisting of tapas.	to "take and maintain any position or
tejas—mental or spiritual energy; "fire"; the	begin and continue any movement for
principle of light and heat, one of the five	any length of time naturally and in its
material elements (pancabhuta); one of	own right". Tertiary utthapana is "when
the seven types of "crude material" from	one is not necessarily subject to the law of
which rupa and lipi are formed. In the	gravitation or other physical laws".
psychological sense, the true tejas is	vak—word; speech.
"pure fire of spirit", but it has a lower,	vani—voice, speech; especially, speech

"from above" revealing the will of the	with trikaladrsti, while the physical siddhis
Master of the Yoga.	are considered part of the Sariracatustaya.
vanmaya — (thought) formulated in words,	The nature of the vijnana is expressed by
articulate; "the revelation of truth	the Vedic formula satyam rtam brhat,
through right and perfect vak in the	"the truth, the right, the vast".
thought", a special power of Sruti.	vijnanabuddhi—"intuitional mind", a fac-
varna—"colour", one of the seven kinds of	ulty intermediate between intellectual
"crude material" from which rupa and	reason (manasabuddhi) and pure vijnana.
lipi are formed.	vijnana-caksu—eye of vijhana.
varnamaya — (rupa or lipi) composed of	vijnanamaya — of the nature of vijnana;
varna.	supra-intellectual, ideal.
vasita—a siddhi of power (SC III, Ashta-	vijnanasarathyupeta rathi vidvan—the Know-
siddhi): concentration of the will on a	er riding in the chariot (of the body) with
person or object so as to control it.	vijnana as charioteer.
vayu — air, wind; the Wind-god, master of	vijnanavan deva—the Godhead manifesting
vital energy.	through vijnana.
Vayuputra—son of Vayu.	vikara—modification, derivative.
viduharsin—exulting in its strength. [Cf. Rg	visaya—object of sense; often an abbrevia-
Veda 2.23.11]	tion of visayananda.
vidyut — lightning; electricity; one of the	visayadrsti—subtle sensory perception. It
seven kinds of "crude material" from	is of five kinds: rupadrsti, Sabdadrsti,
which rupa and lipi are formed (also	sparsadrsti, gandhadrsti and rasadrsti.
called varna).	visayananda — ananda of the senses, the
vijnana(m) — the supra-intellectual faculty	mildest of the five types of physical
or plane of divine knowledge and power,	ananda.
often referred to in the Record as the	viveka — intuitive discrimination, a faculty
"ideality"; the vijnanacatustaya (SC III),	of jnana.
consisting of the instruments and means	vivekamaya—discriminative.
of vijnana. The elements of the vijnana-	vyapti—telepathic reception or communica-
catustaya are for some purposes listed as	tion, a siddhi of knowledge (SC III,
five rather than four, namely: jnana, tri-	Ashtasiddhi). "Effective vyapti", the pro-
kaladrsti, rupa, tapas, and samadhi. In	jection of one's thoughts and states of
this enumeration, rupa is understood to	consciousness into others, is sometimes
include lipi, while tapas means the	mentioned along with the siddhis of
"siddhis of power" of the astasiddhi; the	power.
"siddhis of knowledge" which constitute	yogasiddhi—perfection in Yoga.
"telepathy" seem here to be combined	yogatattva—the principles of Yoga.