adesa—inner command; in the Record, it refers usually to the divine command received by Sri Aurobindo in Alipur jail to accomplish a certain work for the world (karma). This work had four principal parts: religious or spiritual (dharma), literary (sãhitya), political (krti) and social (samãja or kãma).

adhãra—support, receptacle; the mental-vital-physical system as a vessel of the spiritual consciousness; a physical object or sensation serving as a support for subtle sense-perception.

Aditi—the infinite Mother of the gods.

Agni—fire; the Vedic god of Fire, lord of divine Tapas.

agnimaya—"fiery"; consisting of agni, one of the seven types of etheric material.

 ahaituka—without any special cause, spontaneous;

(physical ãnanda) not associated with an initiating stimulus. The description of the various forms of physical ãnanda as ahaituka must be distinguished carefully from the use of the word in the term ahaituka ãnanda, sometimes abbreviated "ahaituka"; see next.

ahaituka ãnanda — "delight without any cause", the subjective ãnanda corresponding to the mental plane.

ahamkãra—ego.

ahãsyam—absence of laughter (hãsyam).

ahitena cid arvatã — "without use of the vehement nervous Tapas" (symbolised by the war-horse, arvat). [Rg Veda 8.62.3]

aisvarya—a siddhi of power (SC III, Ashta-siddhi): effectiveness of the will acting as

 a command, without special concentration on the person or object as in vasitã. ajñãna—ignorance.

ãkãsa—ether, the subtlest of the five states of matter; also, any of various immaterial ethers (vital, mental, etc.) Rupa and lipi seen in the ãkãsa are distinguished from the citra ("pictorial") and sthapatya ("sculptural") types, which appear on a background from which they draw material.

aksara—letter, syllable.

ãnanda — bliss, spiritual delight, ecstasy; an aspect of the supreme reality (see anandam brahma). Ananda is experienced variously on the different planes of consciousness; its principal forms are the seven types of bhukti (see SC VII), categorised as physical ãnanda (kãmã-nanda with its five varieties; see SC IV, Ananda) and six grades of subjective ãnanda (premãnanda, etc.)

ãnanda ãtman—"bliss self"; anandam brahma viewed or experienced in relation to the individual as ãtman (the Self).

ãnandabhoga—enjoyment of bliss.

ãnanda brahma(n) — see anandam brahma.

ãnandamaya—full of ãnanda, blissful; belonging to the plane of pure ãnanda.

anandam brahma—(the realisation of) the Brahman as the self-existent bliss and its universal delight of being, the last member of the brahmacatustaya (SC VI).

ãnandatattva—the principle of ãnanda, considered to be inherent in all the other principles of being.

ananimã—absence or defect of animã.

anantam (brahma) — (the realisation of) the Brahman infinite in being and infinite in quality, the second member of the brahmacatustaya (SC VI).

Añgirasah— a clan of Rishis in the Veda, the ancient "human fathers" who discovered the Light; they are also portrayed as heavenly seers or as powers of Agni, the divine Force. In the Record they are considered, along with the Bhrigus, to correspond to the Seraphim of the Judeo-Christian tradition.

animã—"subtlety", a siddhi which frees the body from subjection to strain and pain (SC III, Ashtasiddhi).

 anrta—falsehood; negation of rtam.

antardarsi—"inward-looking" (jãgrat samã-dhi); same as antardrsta.

antardrsta—"seen within"; samãdhi in the waking state (jãgrat) in which images are seen inside oneself in the mental ether, generally with eyes closed.

antardrsti—"inner vision"; see antardrsta.

Aranyãni — the Vedic goddess of forests. Her significance in the esoteric interpretation of the Veda has not been explained by Sri Aurobindo.

ãrogya — health; freedom from disease or disturbance in the bodily system, a component of the sariracatustaya (SC IV). It has three stages, the last of which would constitute physical immortality. A condition for perfect ãrogya often mentioned in the Record is a change in the method of digestive assimilation (see A & R 12 (1988): 7). Imperfect assimilation necessitates elimination (visrsti); as assimilation is perfected there can be a "diminution or disappearance of excretive activity".

ãrya—noble; adhering to the law of Truth and Right; applied in the Veda to the seekers of the Light and the powers of Light. Even Aryan powers can become obstructive in the Yoga when they cling to a realisation which must be overpassed.

Aryamã—a Vedic god who represents "the aspiring power and action of the Truth".

asamata—inequality, lack of samatã.

ãsana — any of various postures or positions of the body. In the Record, the word ãsana usually does not refer to the traditional fixed postures of Hathayoga.

asiddhi—imperfection; negation of siddhi.

asmarana—forgetfulness, inattentiveness.

astara—invincible.

ãsu—swift.

ãtmasamarpana — self-surrender, "the giving of one's self without demanding a return"; the fourth quality of the ideal sudra temperament (SC II, Virya).

ãvesamaya—inspired, enthusiastic.

avidyã—ignorance; the relative and multiple consciousness.

bahirdarsi— "outward-looking" (jãgrat sam-ãdhi); same as bahirdrsta.

bahirdrsta—"seen outside"; samãdhi in the waking state in which images are seen outside oneself in the physical atmosphere.

bãla(ka) Krsna—child Krishna.

Bali—a daitya defeated by Vishnu in his dwarf-incarnation. (The precise psychological significance of this term in the Record is not explained.)

Bhaga—a Vedic god, the Lord of divine enjoyment.

bhãva — state of being; state of mind; psychological condition; feeling; temperament; aspect.

bhoga — enjoyment.

bhoktã—enjoyer.

Bhrgu—name of a family of Rishis in the Veda, also described as heavenly seers; according to Sri Aurobindo, they are "evidently burning powers of the Sun, the Lord of Knowledge".

bhu, bhuh—earth, the material world.

bhukti — liberated enjoyment, the third member of the last catustaya.

brahmadarsana—vision of Brahman.

brahmadrsti—vision of Brahman.

brahman — the infinite and omnipresent Reality, "the One besides whom there is nothing else existent"; in the Record, "Brahman" often refers to the realisation of the four aspects of the Supreme enumerated in the brahmacatustaya (SC VI).

Brhaspati—a Vedic god, the Master of the creative Word.

brhat — vast; vastness; the vast and total consciousness proper to the vijñãna.

canda—fierce, ardent, intense.

cãrana—a celestial singer. (The precise psychological significance of this term in the Record is not explained.)

chãyãmaya—"shadowy"; composed of chã-yã, the lowest of the seven kinds of ether-ic material from which rupa and lipi are formed.

cidãkãsa—an ether of pure consciousness behind the mental ether (cittãkãsa).

cidghana (ãnanda) — ãnanda of dense luminous consciousness, the subjective ãnanda corresponding to vijñãna.

cit—consciousness; essential self-awareness inherent in infinite existence (sat).

cittãkãsa—mental ether; "ether of the pran-ic manas".

cit-tapas—consciousness-force;essential consciousness of being and its innate power of self-manifestation.

daitya—Titan, anti-divine being.

Daksa—the Vedic god of discernment.

dãnagrahana—accepting gifts.

darsana — vision; it usually refers in the Record to brahmadarsana or Krsnadar-sana.

dãsa—(in the Veda) a demon, enemy or power of darkness.

dãsatya — in the Record, an attitude of active surrender distinguished from the passive form of dãsya.

dãsya—the state of being a servant or slave of the Divine; submission, surrender. In the period of 1913-14, three principal degrees of dãsya were defined in the Record: (1) "primary, that is a free subjection of the Will on the basis of a potential independence", (2) "secondary, that is a mechanical subjection of the adhara independent of the personal Will to the Prakriti", and (3) "tertiary, a complete subjection, mechanical & volitional to the Ishwara with the Prakriti only as a channel".

dãsyabuddhi—sense of dãsya.

dãsyalipsã—desire to serve; the third quality of the ideal sudra temperament (SC II, Virya).

dãsyatã—the state of dãsya.

deva—god; in the Record, the seventh of the ten forms of consciousness through which man evolves: "mind concentrated on vijnana, exceeding itself".

devatã—deity; in the Record, the term is often used in the plural to refer to beings of various levels whose government over the individual intervenes, except in the highest stages of dãsya, between him and the direct government of the Ishwara.

dharma—in the Record, the "religious" or spiritual part of Sri Aurobindo's life-work (see adesa). It consisted of imparting the realisations of his Yoga to others.

dhumramaya-composed of dhuma, "smoke",

 one of the seven kinds of etheric material from which rupa and lipi are formed.

drsti — vision; subtle sight; subtle sense-perception in general; revelation, direct vision of the truth, a power of jñãna.

duhkham—unhappiness.

dvaitabhãva—sense of duality.

gandha—(subtle) scent; the subtle sense of smell.

      gandharva — a type of being, traditionally a celestial musician; regarded in the Record as a sub-type of deva often found in combination with lower types, to which it imparts grace and refinement.

gnãh—(in the Veda) female deities who are the energies of the male gods.

hamsa—the goose or swan, "a symbol of the soul on the higher plane".

hãsya(m) — "laughter", the last member of the samatãcatustaya (SC I); "an active internal state of gladness and cheerfulness which no adverse experience mental or physical can trouble".

Indra—the god of Mind in the esoteric interpretation of the Veda.

indriya— sense-organ.

indriya ãnanda — spiritual delight of the senses; sahaituka visayãnanda.

isitã — a siddhi of power (SC III, Ashta-siddhi): "effectiveness of the will acting not as a command or through the thought," as in aisvarya, "but through the heart or temperament (citta) in a perception of need or pure lipsa."

isvarabhãva— lordship, "the temperament of the ruler and leader"; a quality of daivi prakrti or Candibhãva (SC II) which carries with it "a sense of the Divine Power".

jãgrat — awake, in the waking state; the state of samãdhi "when in the waking consciousness, we are able to concentrate and become aware of things beyond our consciousness".

jala—water; the liquid state of substance, one of the five elements whose right balance and action in the body is essential to ãrogya; urine.

jalavisrsti — release (visrsti) of jala; urination.

 janaloka—the world of creative delight of

existence (ãnanda).

jñãna—knowledge; supra-rational thought-perception (often referred to in the Record as simply "thought"), the first member of the vijñãnacatustaya (SC III); jñãnam brahma.

jñãna ãtman — "knowledge self; jñãnam brahma viewed or experienced in relation to the individual as ãtman (the Self).

jñãna brahman, jñãnam—see jñãnam brahma.

jñãnam brahma — (the realisation of) the Brahman as the self-existent consciousness and universal knowledge, the third member of the brahmacatustaya (SC VI).

jugupsã—repulsion.

jyotih — light; one of the seven kinds of etheric material from which rupa and lipi are formed.

jyotirmaya — luminous; (rupa or lipi) composed of jyotih.

Kali— a name of the Goddess in her forceful and destructive, yet supremely compassionate aspect; in the Record, Kali designates the divine Shakti, the Power who carries out the will of the Lord (Krsna). The manifestation of Kali is the second element of the karmacatustaya (SC V).

kãma—desire; a quality of the ideal sudra temperament in which desire changes "from the seeking after physical well-being and self-indulgence to the joy of God manifest in Matter" (SC II, Virya); as a component of the karmacatustaya (SC V), kãma is the divine enjoyment which accompanies a divinised action in the world (karma). The social aspect of Sri Aurobindo's fourfold work (see ãdesa) is also referred to as kãma. "Kama" is sometimes an abbreviation of kamãnanda.

kãmãnanda — the form of physical ãnanda associated with the spiritual transmutation of sensuous desire (kãma); the same word is also used as the generic term for physical ãnanda with its five varieties: kãmãnanda (in the specific sense), visayãnanda, tivrãnanda, raudrãnanda and vaidyutãnanda.

kamasiddhi—perfection of kãma.

kampana—trembling.

karma—action, work; perfect action on the

basis of the vijñãna, part of the karma-catustaya (SC V); specifically, in the Record, spiritual action in the objective field along the fourfold lines of the ãdesa.

karmasiddhi—perfection of karma; success of spiritual action in the world; the siddhi of the karmacatustaya (SC V).

kausalya—skilfulness, proficiency.

Krsna—a name of the supreme Deity; the most blissful form of the divine Personality. The manifestation of Krsna, "the Ishwara taking delight in the world", is the first member of the karmacatustaya (SC V).

Krsnadarsana, Krsnadrsti — the vision of Krishna in all things and beings.

Krsna-Kãli—the dual realisation of Krishna and Kali, Ishwara and Shakti, constituting the "subjective half of the karmacatustaya(SC V).

krti—action, work; karma; especially, the political part of the karma.

laghimã—"lightness", a physical siddhi by which it is possible "to get rid of weariness and exhaustion and to overcome gravitation" (SC III, Ashtasiddhi).

lilãmaya—(the Lord) enjoying the delight of the divine play (lila).

lipi—writing seen in subtle vision or the power of such vision, an instrument of vijñãna closely connected with trikãla-drsti. Like rupa, lipi may manifest either in the ãkãsa or in the form of citra or sthapatya on a physical background.

lipsã—seeking, reaching out; "divine desire-less reaching out of Brahman in personality to Brahman in the vishaya or object"; a means by which isita is effected.

lokadrsti—vision of other worlds.

mahimã—a siddhi which gives unhampered force to the workings of mind and body (SC III, Ashtasiddhi).

mãnasika — mental, relating to the sensational mind (manas).

manda—slow.

manomaya purusa—the mental being.

Mitra—a Vedic god, "the divine Friend", Lord of love and harmony.

mukti—liberation of the spirit and nature,  the second member of the last catustaya.  

mutra—urine.

 namaskãra—salutation with hands joined.

Narãyana — the Divine making itself one with humanity even as the human, Nara, becomes one with the Divine.

Narãyanabodha—awareness of the Narayana-aspect of Krishna.

naryãpas—strong in action. [Rg Veda 8.93.1]

Nidah—"the Restrainers", a kind of hostile being in the Veda, also referred to in the Record as "Confiners", "Censurers" or "Powers of Limitation".

nidrã—sleep.

nirãnanda—negation of ãnanda.

nirukta — etymology; study of the origins and development of language, a part of sãhitya.

nir-utthãpana—negation of utthãpanã.

nrh—in the Veda, a term used for the male gods, "active divine souls or powers".

pãrthiva—relating to prthivi, physical.

pasu—"animal"; in the Record, the lowest of the ten forms of consciousness through which man evolves: mind concentrated on the bodily life.

pisãca—in the Record, the third of the ten evolutionary types: "mind concentrated on the senses and the knowledge part of the chitta".

prakãsa—light, clarity, "transparent lumi-nousness"; clearness of the thinking faculty, part of buddhisakti (SC II, Shakti); the divine light of knowledge into which sattva is to be converted in the liberation from the gunas (SC VII, Mukti); the highest of the seven types of etheric material from which rupa and lipi are formed. The word prakãsa is sometimes used to refer collectively to the faculties of knowledge in the vijñãnacatustaya, just as tapas designates the faculties of power.

prakasamaya—full of prakãsa; (rupa or lipi) consisting of prakãsa.

pramatha—in the Record, the fourth of the ten evolutionary types: "mind concentrated on the heart and the emotional and aesthetic part of the chitta".

prãna ãkãsa—vital ether.

prasãda—also called atmaprasãda, "a state of clearness, purity and contentment in the whole self, sometimes considered to be the last member of the first catustaya

 (instead of hãsya).

prema—love; love which seeks no return, a quality of the ideal sudra temperament (SC II, Virya); often short for premã-nanda.

premamaya — full of love.

premãnanda—ãnanda of love, one of the seven levels of ãnanda, corresponding to the vital-emotional plane.

prthivi—earth; the earth-goddess; the physical consciousness.

purisa — excrement.

rãjasika—characterised by rajas, the kinetic guna.

rãksasa—in the Record, the fifth of the ten evolutionary types: "mind concentrated on the thinking manas".

rasagandha—the subtle senses of taste and smell.

raudra—see raudrananda.

raudrãnanda — fierce or intense ãnanda (more intense than tivrãnanda), the form of physical ãnanda associated with the conversion of pain to pleasure.

rtam—truth, right; right ordering; truth of knowledge and action; the principle of divine Law and Right inherent in the vijñãna.

rtam jyotih—truth-light.

Rudra—a Vedic god, representing "the Divine as master of our evolution by violence and battle"; identified with Shiva in later Hinduism.

rupa—form, image; forms or images, often symbolic or predictive, seen in subtle vision; also the faculty of such vision (rupadrsti), an instrument of vijñãna. Rupa may be constituted from any of seven kinds of etheric material; this material is further analysed according to three orders of "fullness": "crude" (the primary state), "dense" or ghana ("material developed into substance of consistency") and "developed" ("when the substance has developed lifelike appearance of reality"). Rupa may manifest spontaneously in the ãkãsa or on a suggestive or supporting background (citra and sthãpatya).

rupasiddhi—perfection of rupa.

sabda—(subtle) sound; the subtle sense of  hearing.

sãdhãra—(subtle sense-perception) with the support (ãdhãra) of a physical sensation.

sa ekah—He, the One.

sahaituka—having a cause; (physical ãnanda) associated with an initiating stimulus, such as a touch of some kind on the body.

sãhitya—literature; literary work including poetry, prose and scholarship, part of karma.

sakti — force, power; the supreme Power who executes the will of the Ishwara; the "power of the instruments", a heightened capacity of mind, heart, life and body, the second member of the sakticatustaya (SC II).

samãdhi—yogic trance as a means of increasing the range of consciousness, the last member of the vijñãnacatustaya (SC III). It has three states, termed jãgrat ("waking"), svapna ("dream") and su-supta ("deep sleep").

samata—equality, "the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things"; the first term of the first catustaya.

sãnu — level.

sarira—the body; the perfection of the body (sarirasiddhi); the sariracatustaya (SC IV).

sarvam (brahma) — (the realisation of) the Brahman that is the All, the first member of the brahmacatustaya (SC VI).

sat—existence, substance; pure existence, the ultimate principle of reality, manifested variously on all the planes of being.

satyam—truth; essential truth of being, the basis of all knowledge and action in the vijñãna.

saumya—mild, gentle.

saundarya—beauty; physical beauty as an element of the perfection of the body (SC IV). It includes not only "continual youth", but the capacity of changing the features "to a form of perfect beauty".

siddhi — perfection; success; accomplish-ment of the aims of the yoga as a whole or of any movement of the yoga; an occult or supernormal power. In the last sense, the eight siddhis of the Ashtasiddhi (SC III) are divided into two siddhis of

 knowledge (vyãpti and prãkãmya), three of power (vasitã, aisvarya, isitã), and three physical siddhis (mahimã, laghimã, animã).

smarana—remembrance, attention. sparsa—touch; the subtle sense of touch. srutãmagha—full in inspiration. [Rg Veda 8.93.1]

sthula—gross, physical; (belonging to) the gross physical plane of existence.

suddha— pure; see suddhãnanda.

suddhãnanda— "pure ãnanda", the subjective ãnanda corresponding to the ãnanda plane proper.

suddhi—purification; "a total purification of all the complex instrumentality in all the parts of each instrument", the first member of the last catustaya.

suksma—subtle, supraphysical; (belonging to) the subtle planes of existence.

suksmarasa—subtle taste.

suksmavisaya—subtle object of sense; subtle faculty of sense-perception.

Surya—the sun (symbol of the vijñãna) or the Vedic Sun-God (deity of the supra-mental plane).

susupti—deep sleep.

suvrkti—purification; the process by which "all is clearly distinguished and put in its place".

svabhãva—individual nature.

svadhã—the self-ordering power of Nature.

svapna—dream; vision in svapnasamãdhi; the state of svapnasamãdhi.

svapnasamãdhi — the second or "dream" state of samãdhi; "when the mind has lost its outward consciousness... and goes inside itself. In this state it has "not dreams but internal visions" which are "records of true and actual experiences".

svarvatir ãpah—"solar waters", waters (symbol of conscious being in its movements) which carry in them the light of svar, the luminous heaven of pure mind.

svasakti—one's own power.

tad ekam—That One.

tapas—spiritual force, power, will; concentration of energy to effect an end; infinite conscious force (cit-tapas),

the second principle of the supreme reality. In the Record, tapas often refers to the dynamic  aspect of the vijñãna which acts through the siddhis of power (SC III, Ashtasiddhi). Tapas (or pravrtti) is also the name given to the divine force of action into which rajas is to be transformed in the liberation from the three gunas (SC VII, Mukti). There is, however, a lower form of tapas which contains elements of stress and preference; the adjective "tapasic" is sometimes used in this sense.

tapaso mahinã—by the greatness of its energy. [Rg Veda 10.129.3]

tapatya—in the Record, a form of vehement tapas.

tapatya-siddhi—the perfection of tapatya.

tapomaya—consisting of or relating to tapas.

tejas — mental or spiritual energy; "fire", the principle of light and heat, one of the five material elements; one of the seven types of etheric material from which rupa and lipi are formed.

tejomaya—(rupa or lipi) composed of tejas.

titiksã—endurance, "the bearing firmly of all contacts pleasant or unpleasant"; the first stage of negative or passive samatã.

tivra—see tivrãnanda.

tivrãnanda — intense or thrilling ãnanda, one of the five types of physical ãnanda.

trailokya—triple world (mental, vital and physical).

trailokyadrsti—vision of the three (lower) worlds.

trikãladrsti — "vision of the three times"; direct knowledge of the past, present and future; as an element of the vijñãnacatustaya (SC III), it is jñãna "applied to the facts and events of the material world".

triloka — the three worlds (physical, vital and mental). All three principles are manifest in each.

tucchyena ãbhvapihita—universal being (a-bhu) concealed by fragmentation or littleness. [Rg Veda 10.129.3]

udãsinatã—indifference, "being seated above, superior to all physical and mental touches"; the second stage of negative or passive samatã.

Usã—the goddess of Dawn, bringer of illumination.

utthãpanã — levitation; "the state of not

 being subject to the pressure of physical forces", part of the Sariracatustaya (SC IV). "Primary utthapana" meant a general liberation of the mental and physical being "from exhaustion, weariness, strain and all their results". The practice of "secondary utthapana" involved the prolonged suspension of various limbs in the air with the aim of making the body able to "take and maintain any position or begin and continue any movement for any length of time naturally and in its own right". Tertiary utthapana is "when one is not necessarily subject to the law of gravitation or other physical laws".

vacah— see vacas.

vacãmsi—plural of vacas.

vacas—word; used in the Record of July 1914 as an equivalent for "sortilege", i.e., printed or written words found by chance (as by opening a book at random) and then interpreted.

vaidyuta—see vaidyutãnanda.

vaidyutãnanda — "electric" ãnanda, one of the five types of physical ãnanda. Sri Aurobindo says of it in the Record: "It comes as a blissful electric shock or current on the brain or other part of the nervous system and is of two kinds, positive or fiery and negative or cold."

vãk—word; speech; the faculty of verbal expression.

Vala—a demon in the Veda, the "circum-scriber" or "encloser"; the enemy who holds back the Light.

vãni—voice, speech; especially, speech "from above" revealing the will of the Master of the Yoga.

vãñmaya — (thought) formulated in words, articulate; "the revelation of truth through right and perfect vak in the thought".

varnamaya — (rupa or lipi) composed of varna or "colour", one of the seven kinds of etheric material.

Varuna — a Vedic god who, along with Mitra, Aryaman and Bhaga, is one of "the Four" whose function is "to build up the whole divine state by the natural interaction of its four essential elements". Varuna "represents the ethereal purity and oceanic wideness of the infinite Truth".

vasitã—a siddhi of power (SC III, Ashtasiddhi)

concentration of the will on a person or object so as to control it.

Vãyu — the Vedic god of Wind, master of vital energy.

vena—a type of divine being of the middle region.

vidyã—knowledge; the Knowledge of the Oneness.

vijñãna — the supra-intellectual faculty or plane of divine knowledge and power, often referred to in the Record as the "ideality"; the vijñãnacatustaya (SC III), consisting of the instruments and means of vijñãna. The nature of the vijñãna is expressed by the Vedic formula satyam rtam brhat, "the truth, the right, the vast".

vijñanamaya — of the nature of vijñãna; supra-intellectual, ideal.

vijñãnasiddhi — perfection of the vijñãnacatustaya (SC III).

visaya—object of sense; often an abbreviation of visayãnanda or visayadrsti.

visayadrsti—faculty of subtle sensory perception.

visayãnanda—ãnanda of the senses, the mildest of the five types of physical ãnanda.

visrsti—evacuation, excretion. Diminution of visrsti is regarded in the Record as a sign of improved assimilation and progress in ãrogya.

visvadrsti—vision of the All.

Vrtra — in the Veda, the "coverer" who blocks the flow of the waters of being.

vyãpti—telepathic reception or communication, a siddhi of knowledge (SC III, Ashtasiddhi). "Effective vyapti", the projection of one's thoughts and states of consciousness into others, is connected with the siddhis of power.

yaksa—a type of semi-divine being, representative especially of "pleasure".

yantra—machine, instrument.

Yogesvara Hari—Hari (a name of Krishna), Master of the Yoga. [Cf. Gitã 11.9]