ābhāsa - appearance. abhayam-freedom from fear , a quality of the ksatriya temperament (SC n , Virya).

ādeśa-inner command; in the Record, referring usually to the divine command received by Sri Aurobindo in Alipur jail 10 accomplish a certain work for the world. This work (karma) had four principal parts: religious or spiritual (dharma)   literary (sahitya) . political (krti) and social (samāja).

ādhāra-support, receptacle, vessel; 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.

adri-hill or rock; in the Veda, symbolic of the physical being or material Nature. ahaituka-without any special cause, spontaneous:

(physical ānanda) not associated with an initiating stimulus.

aiśvarya-a siddhi of power (SC III , Astasiddhi): effectiveness of the will acting as a command, without special concentration on the person Or object as in vaśita.

ākāśa-ether, the subtlest of the five states of Matter; also, any of various immaterial ethers (vital, mental, etc.) The powers of higher worlds must first possess the physical ākāśa if they are to manifest in Matter. Rupa and lipi seen in the ākāśa are distinguished from the citra ("pictorial") and sthāpatya ("sculptural") types. which appear On a background from which they draw material. "Akasha On a background" or saāhāra ākāśa "'is created not from the background, but from the akash & thrown on the background to help the

distinctness".

amangala - (that which appears) inauspicious..adverse, evil; misfortune. adverse circumstances.

amśa - portion.

ānanda-bliss. spiritual delight, ecstasy; an aspect of the supreme reality (see ānanda brahman). Ānanda is experienced variously on the different planes of consciousness; its principal forms are the seven types of bhukti (see SC VII), categorised as physical ānanda (kanzānanda with its five varieties; see SC IV, Ānanda) and six grades of subjective ānanda (premānand, etc.)

ānanda brahman- (the realisation of) the Brahman as the self-existent bliss and its universal delight of being, the last member of the Brahmacatustaya (SC VI).

ānandamaya-full of ānanda, blissful; belonging to the plane of pure ānanda.

andha vtsvasa - blind faith.

anima-"subtlery'", a siddhi which frees the body from subjection to strain and pain (SC III, Ashtasiddhi).

annakaśa-material "sheath" Or body.

anna-falsehood; negation of rtam.

anrtāni;- falsehoods.

anlardarśi- "inward-looking" (jāgrat   samādhi);same as antardrsta.

antardrśta-"seen within"; samādhi  in the waking state (jāgrat) in which images are seen inside oneself in the mental ether, generally with eyes closed.

antardrsti-··Inner visiori'"; see aruardrsta

ārogya-health; freedom from disease or disturbance in the bodily system, a component of the śaríracatustaya (SC IV). It has three stages. the last of which would constitute physical immortality.

Aryaman-a Vedic god who represents "the aspiring power and action of the Truth".

asamata-inequality, lack of samata.

āsana- any of various postures or positions of the body. In the Record, the word does not normally refer to the traditional fixed postures of Hatha yoga.

asatya-false; falsehood; negation of satya.

asiddhi-imperfection, failure; negation of siddhi; the power working against the achievement of perfection in the yoga.

aśvattha-fig tree (Vedantic symbol of the cosmic manifestation) .

Aśvin-name of twin Vedic gods, '"the gods of vital Strength .and Joy".

Atri- "devourer", a type of hostile being in the Veda.

bahirdarśt-"outward-looking" (jagrat samādhi); samādhi in the waking state in which images are seen outside oneself in the physical atmosphere

bauddha- relating to the buddhi; intellectual.

bhadrā pramati-happy state of mind. [Rg Veda 1.94.1]
 

Bhaga-a Vedic god. the Lord of divine enjoyment.

bhāva-state of being; state of mind; psychological condition; feeling; temperament; aspect; any of the various relationships between the individual soul and the Divine.

bhedabuddhi- dividing mind.

bhukti - liberated enjoyment, the third member of the last casustaya.

bhuvar- "world of various becoming", the plane of the life-principle.

bija-seed.

btague (French) - humbug.

brahmabhāva - consciousness of the impersonal Brahman.

brahmadarśana-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). 'In the Veda, according to Sri Aurobindo.  brahman is "the Soul that emerges out of the subconscient in Man and rises towards the superconscient"; it is also (more usually) "the word of creative Power welling upward out of the soul",

brhat-vast; vastness; the vast and total consciousness proper to the Vijñāna. brhat siddhi-perfection of vastness.

caitanya -consciousness.

Cakar - any of the seven centres of consciousness in the subtle body; in the Record, particularly the second centre

svadhisthana- whose perfection is nee

essary in order to contain the full force of kāmānanda.

canda - fierce , ardent.

Canda- "the fierce one" , an epithet of Kālī.

chāyāmaya-'·shadowy" ; composed of chāyā, the lowest of the seven kinds o f etheric material from which rupa and lipi are formed.

cidakāśa - an ether of pure consciousness behind the mental ether (citśākāśa),

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

citra-" pictorial"' rūpa or lipi; subtle images or writing seen on a background rather than in the akasa, and as two-dimensional pictures rather th an in relief (sthāpatya) ,

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

daivī prakrti-divine Nature; the third element of the Sakticatustaya (SC 11), also called devībhāva. " This means the Possession of the four Shaktis: Maheshwari, the Shakti or greatness and knowledge; Mahakali, the Shakri of force and violence; Mahalakshmi, the Shakti of beauty, love and delight; and Mahasaraswati, the Shakti of worldly reason (science) and work. "

darśana-vision ; in the Record it usually refers to brahmadarśana.or Krsnadarśana .

dasatya - in the Record, an attitude of active surrender distinguished from the passive form of dasya ,

dāsya (m) - the state of being a servant or slave of the Divine; submission. surrender. Though dasya is not formally part of a catustaya, it is connected with the Sakticatustaya through dāsyalipsā. "the desire to serve"; a quality of the sudna (SC II . Virya). In the period of 1913-14. three principal degrees of dasya were defined in the Record: (1) "primary. that is a tree subjection or the Will 0 11 the basis or a potential independence", (2) "secondary, that is a mechanical subjection of the adhere independent o f the personal Will to the Prakriti", and (3 ) " tertiary . a complete subjection, mechanic al &. volitional to th e Ishwara with the Prakriti only as a channel".

dāsyabuddhi - attitude of dasyu,

doyā-compassion.

defaillances (French)-failings.

deva-a god ; the Godhead .

devībhava - the manifestation of the powers of the Divine Mother (devī, " the Goddess" ) in the individual nature; another term for daivī prakrti:

dhārana - holding. supporting. sustaining; Dharana samarthya.

dhāranasāmarthya-power of sustaining....the capacity of the body to contain "without strain or reaction any working however intense and constant. of energy however great and puissant" ; the fourth element of Deha sakti (SC II . Shakti).

dharma- in the Record, the " religio us" or spiritual part of Sri Aurobindo's life-work (sec ādesa). It consisted of imparting the realisations of his Yoga to others .

drsti-vision ; subtle sight.

Dvayāvin- "dualiser" ; a type of hostile being in the Veda ,

éloignemen: (French) - withdrawal.

espion (French ) - spy.

ghana-dense; a dense mass.

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

hrdaya - heart.

lndra - (in the esoteric interpretation of the Veda) the god of Mind.

indriya-ānanda-ānanda of the senses; sahairuka visayānanda,

indriya rasa-rasa of the senses.

lśita - a siddhi o f power (SC III . Ashtasiddhi): "effectiveness of the will acting not as a command or through the thought:' as in aisvarya, " but through the heart or temperament (citra ) in a perception of need or pure lipsa, "

lśvarabhāva- lordship the temperament of the ruler and leader" ; a quality of daivi prakrti (SC II) which carries with it " a sense of the Divine Power"

jagat- world.

jāgrar-waking. in the waking state; the state of somādhi " w hen in the waking consciousness. we are able to concentrat

and become aware of things beyond our consciousness"

.

jiva—individual being.

jivatman—self of the individual being.

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

jndnamaya—full of knowledge.

jyotilf — 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 (Krfna). The manifestation of Kali is the second part of the karmacatusfaya (SC V).

Kalibhdva—the realisation of Kali acting in one' s nature to carry out the will of Krfna.

kalyana—good.

kama—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 karmacatuftaya (SC V), kama is the divine enjoyment which accompanies a divinised action in the world (karma). For "kamic centre", see cakra.

kama dnanda—see kamānanda.

kamānanda—the form of physical dnanda associated with the spiritual transmutation of sensuous desire (kama); the same word is also used as the generic term for physical ānanda with its five varieties: kamānanda (in the specific sense), vifay-ānanda, tivrānanda, raudrānanda and vaidyutdnanda.

karma—action, work; perfect action on the basis of the vijnana, part of the karmacatusfaya (SC V); specifically, in the Record, spiritual action in the objective field along the fourfold lines of the odes'a.

kausala — skill, a quality of the ideal vaisya temperament (SC II, Virya): "the dexterity and skill which is able so to arrange

the means, the equipment, the action as to produce the greatest results possible and the best arranged results".

 kriya—practice.

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

Krfnabhdva — realisation of oneness with Krfna.

Krsnabodha— awareness of Krfna (in the brahmadariana).

Krfnadariana—the vision of Krfna in all, part of brahmadariana. Its three intensities are defined in the Record as: (1) "Krishna seen behind the human mask";

(2) "Krishna seen in the human being";

(3) "the human being seen in Krishna".

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

krti—action, work; karma; especially, the political part of Sri Aurobindo's work (see adesa).

la cuisine Francaise (French)—French cooking.

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

les dibats (French)—proceedings.

liidmaya—(the Lord) enjoying the delight of the divine play (Ilia).

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

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

litteraires (French)—literary.

Lorsque V esprit alors assemble les donnies et assouplit assez sa langue pour les traduire synthitiquement (French)—When the mind gathers the data and makes its language supple enough to translate them

synthetically.

Mahākāli—ont of the four great aspects of the Divine Mother (see, daivl prakrti). Her characteristics are "an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle." In the Record, Mahdkdlt is sometimes short for Mahak&libhava.

Mahākālibhāva — the Mahdkali aspect of devibhdva

maharloka—the world of the vast Truth-Consciousness.

Mahāsarasvatl—one of the four great aspects of the Divine Mother (see daivi prakrti); she is "the Mother's Power of Work and her spirit of perfection and order."

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

mangala — (that which appears) auspicious, favourable, good;-good fortune, favourable circumstances.

mangalāmangala—(the sense of) good and evil, good and bad fortune; a dvandva or duality of the citla (see SC VII. Mukti).

manisi— thinker.

manomaya — mental.

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

mitra-prema—love as between friends, one of the three forms of prema.

mrtyur vd prabhavati—death has power. [Sortilege 1 of 9.10.14, part of sortilege 2 of the same date from Svet. Up. 2.12. The complete sentence means: "Over that Yogi neither disease nor old age nor death has power."]

mudrd—a position of the hands; in the Record of 1.10.14. apparently the use of the hands to shut the ears to outward sounds.

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

nāmarupa—name and form.

nati—submission to the divine Will; the third stage of negative or passive samata.

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

nidra — sleep.

nirdnanda idnti—peace without ānanda.

oubliez (French) — forget.

para purusa—the supreme Spirit.

parardha—the upper hemisphere of existence beyond Space and Time; the planes of infinite being, consciousness and bliss.

pātra—vessel, recipient.

point d'appui (French) —point of support.

prabhnha—bringing forward; offering.

pradhdna— (in the Sankhya philosophy) the original, unevolved state of Matter.

prākdmya—a siddhi of knowledge (SC III, Ashtasiddhi) by which the mind and senses surpass the ordinary limits of the body.

prākdmya vydpti—the combined working of the two "siddhis of knowledge", which "constitute what the Europeans call telepathy".

prānajagat— the vital world, the world of pure life-force.

pranamaya—vital, "pranic".

prāna sarira—vital body.

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

premdnanda—ānanda of love, one of the seven levels of ānanda, corresponding to the vital-emotional plane.

rasa—taste, the subtle sense of taste; the principle of delight in things; appreciative perception of the "taste" or quality in each object of experience.

rattachement (French)—connection.

raudra -see raudrdnanda.

raudrdnanda — fierce or intense ānanda (more intense than tlvrdnanda), the form of physical ānanda associated with the conversion of pain to pleasure

roga — disease; disturbance or imperfect functioning in the bodily system; the force of disease considered as a force of asiddhi hostile to drogya

rta(m)—right, truth; right ordering; truth of knowledge and action; the principle of divine Law and Right inherent in the w-jndna

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.

rudra prema—the form of universal prema which "manifests itself in the adverse movements & associates itself with anger, opposition etc turning them to rudrata

pure."

rudratā—vehement intensity of feeling or sensation

rupa—form, image; forms or images, often symbolic or predictive, seen in subtle vision; also the faculty of such vision, an instrument of vijn&na. 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 akasa or on a suggestive or supporting background (citra and sthdpatya).

rupa-samādhi —samādhi  in which rupa is seen.

Śabda—sound; the subtle sense of hearing.

Śadhara—(subtle sense-perception) with the support (adhara) of a physical sensation.

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

Śdhasa—boldness, "the active courage and daring which shrinks from no enterprise however difficult or perilous"; a quality of the ksatriya temperament (SC II, Vir-ya).

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

sakti — force, power; "the Power that directs the Yoga"; the supreme Power who executes the will of the Ishwara; the various aspects or personalities of this Power; the "power of the instruments", a heightened capacity of mind, heart, life and body, the second member of the iakti-catusfaya (SC II); the iakticatusfaya itself.

soma ānanda—equal ānanda; the universal delight in all experiences which constitutes active Or positive samatd; also, the third and last stage of positive samatd.

sama-bhoga — "the equal enjoyment in the Prana of all things,

 happenings, experiences, objects etc.", the second stage of positive samatd.

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

samādhi stha—in samādhi .

samāja — society; the social part of Sri Aurobindo's work (see odes'a).

Śamatd—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 catusfaya. It has two forms, passive or negative and active or positive, each with three stages. Samatd may also mean the samatdcatusfaya itself.

samrat—universal sovereign; one who is master of his outer activities and environment.

samyama—concentration, directing or dwelling of the consciousness by which one becomes aware of all that is in the object.

Śānta—calm, peaceful.

Śānti—peace, the second term of the samata-catustaya (SC I); "either a vast passive calm based on udasinatd or a vast joyous calm based on nati".

Śarasvati—see Mahasarasvati.

sarira—the body; the perfection of the body (idrirasiddhi); the fariracatusfaya (SC IV).

Śdrirdnanda — physical dnanda (see kamd-nanda).

iarira siddhi—perfection of the sariracatus-taya (SC IV).

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

satya(m) — true; truth; essential truth of being, the basis of all knowledge and action in the vijn&na.

satyayuga—Age of Truth, Golden Age.

saumatya—mildness (a coinage apparently

suggested by saumyata). saumyatd—mildness.

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; progressive accomplishment of the aims of the yoga as a whole or of any movement of the yoga; the final member of the last catusfaya. The word may also mean an occult or supernormal power; in this sense, the eight siddhis of the Ashtasiddhi (SC III) are divided into two siddhis of knowledge (vydpti and prdkdmya), three of power (vas'ita, aiivaryd, into), and three physical siddhis (mahimd, laghima, anima).

siddhyasiddhi—success and failure.

smarana—remembrance, attention.

sparia—touch; the subtle sense of touch.

sraddha—faith; the last member of the iafc-ticatusfaya (SC II).

sruti—"hearing", inspiration; reception of the vibration or word of the truth, a faculty of jnana.

sthapatya—"architectural" rupa or lipi, i.e. vision of things seen in relief on a background as if sculptured.

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

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

sukham — "happiness", the third term of the first catusfaya; "not merely freedom from grief and pain, but a positive state of happiness in the whole system".

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

suksmadrsti—subtle sight.

siiksmagandha — subtle smell.

suksma sthula—subtle-gross.

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

suparna—"having beautiful wings", a bird, especially a large bird such as

an eagle or a supernatural bird; a symbol of the soul in the Veda and Upanishads.

surexcitation (French)—over-stimulation.

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

susupta—state of deep sleep; the deepest state of samddhi.

sufupti—deep sleep; see susupta.

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

svapnasamddhi — the second or "dream" state of samddhi; "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".

svarat—self-ruler; master of all one's inner states and activities.

svaiaktydm bhagavati ca — in one's own power and in God.

tad vratam — that is the law. [A recurring phrase in the Chhandogya and Taittiriya Upanishads.)

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 or its most common English equivalent, "power", often refers to the dynamic aspect of the vijnana which acts through the siddhis of power (SC III, Ashtasiddhi). Tapas 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.

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.

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

tivra—see tivrdnanda.

tivrdnanda — intense or thrilling ānanda, one of the five types of physical ānanda.

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

trikāladrsfi—"vision of the three times";

direct knowledge of the past, present and future (particularly, in the Record, the future); as an element of the vijndnacatus-faya (SC III), it is jnana "applied to the facts and events of the material world". It has two forms: "telepathic trikaldrishti" which "gives the fact and tendency of actual and potential forces in action", and "decisive trikaldrishti" (also called "true", "untelepathic", etc.) which "can alone perceive the unalterable eventuality actually intended".

Iriloka—the three worlds (physical, vital and mental). Each contains in itself the principle of the others as well as the four higher principles of existence (vijnana, dnanda, cil and sat).

irilokadrsfi—vision of the triloka.

udasina prema—detached love.

uddsinatd— indifference, "being seated a-bove, superior to all physical and mental touches'*; the second stage of negative or passive samatd.

ugra—forceful, intense.

Usā—the Vedic goddess of Dawn, bringer of illumination.

utthdpand—levitation; "the state of not being subject to the pressure of physical forces", part of the iariracatusfaya (SC IV). "Primary utthapana" meant a gen-. eral 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 utthdpand is "when one is not necessarily subject to the law of gravitation or other physical laws".

vaidyuta—see vaidyutdnanda.

vaidyutdnanda— "electric" dnanda, one of the five types of physical dnanda. 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."

vāja—plenitude, abundance.

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

Vāmadeva—a Rishi, author of the hymns of the fourth Mandala of the Rig Veda.

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

vānmaya—(thought) formulated in words, articulate; "the revelation of truth through right and perfect vak in the thought", a special power of sruti.

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".

vas'ita—a siddhi of power (SC III, Ashtasiddhi): concentration of the will on a person or object so as to control it.

vibhuti—manifestation of divine power.

vih—bird (Vedic symbol of the inner being)

vijnāna—the supra-intellectual faculty or - plane of divine knowledge and power, often referred to in the Record as the "ideality"; the vijnanacatusfaya (SC III), consisting of the instruments and means of vijnana. The elements of the vijnanacatusfaya are for some purposes listed as five rather than four, namely: jnana, trikdladrsfi, rupa, tapas, and samddhi. In this enumeration, rupa is understood to include lipi, while tapas signifies the "siddhis of power" of the astasiddhi; the "siddhis of knowledge" seem to be combined with trikdladrsfi, while the physical siddhis are considered part of the sarira-catusfaya. The nature of the vijnana is expressed by the Vedic formula satyam rtam brhat, "the truth, the right, the vast".

vijndnamaya — of the nature of vijnana; supra-intellectual, ideal.

vijnānasiddhi — perfection of the vijnanacatusfaya (SC HI).

visaya—object of sense; often an abbreviation of visayānanda.

visayānanda—ānanda of the senses, the mildest of the five types of physical ānanda.

viveka—intuitive discrimination, a faculty of iliana.

Vrtra — in the Veda, the "coverer" who blocks the flow of the waters of being; the power that obstructs the yoga; (in the plural) the powers of Vrtra.

vyāpti—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.

yantri-yanlra bhava— the relation between the user of the instrument and the instrument.

yogagnimaya iarira — body made of Yoga-fire. [Svet. Up. 2.12.]

yogasiddhi—achievement of perfection in Yoga.