ādhāra — 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.

adhogati—gravitation; a heaviness in the body opposing the forces of utthāpanā.

ahaituka — without a physical cause; arising spontaneously from within; (physical a-nanda) not associated with an initiating stimulus; ahaituka ānanda.

ahaituka ānanda—spontaneous ānanda; the form of ānanda corresponding to the mental plane.

aiśvarya(m)— lordship, sovereignty; rtvara-bhava; a siddhi of power

 (see astasiddhi): effectiveness of the will acting as a command, without special concentration on the person or object as in vasita.

ajnāna — ignorance.

akarana—causeless; ahaituka.

ākāśa— ether, the subtlest of the five states of Matter (bhūta); also, any of various immaterial ethers. The powers of higher worlds manifest in Matter by first possessing the physical ākāśa; hence the references in various contexts to obstruction or resistance in the ākāśa and the "conquest of the Akasha". Rūpa and lipi seen in the ākāśa are distinguished from the citra ("pictorial") and sthapatya ("sculptural")

 types, which appear on a suggestive or supporting background. All rūpa and lipi, however, are formed from "aka-shic material", of which there are seven kinds.

ākāśarūpa — rūpa seen in the akdsa.

alakśana — signless.

amara purusa— immortal spirit.

amertume (French) — bitterness.

ānanda — bliss, spiritual delight, ecstasy; a-nanda brahman; the plane of being above vijñāna. Manifesting in the body (SC IV, Ānanda), it takes five forms, the most important of which is kamānanda (see sarlra ānanda). Corresponding to the other planes of being are six other forms of ānanda. These are, in ascending order: premdnanda, ahaituka ānanda, cidghana ānanda, śuddha ānanda, cidānanda and sadānanda. See also sama ānanda.

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).

ānandadarsana— vision of ānanda brahman in all things and beings.

ānandamaya — full of or consisting of ānanda; blissful; belonging to the plane of pure ānanda.-

ananta — infinite; ananta ānanda or anantam brahma.

ananta ānanda — infinite ānanda.

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

ahgusthamdtra— no bigger than the thumb. [Katha Upanisad 2.1.12 - 13]

animā — "subtlety", a siddhi which frees the body from subjection to strain and pain.

anna(m) — matter, the physical being.

anrta—falsehood.

antardarśi— "inward-looking" (jdgrat samādhi); samādhi in the waking state in which images are seen inside oneself in the mental ether, generally with eyes closed.

aparā prakrti—the lower Nature (mental-vital-physical). apravrtti— inactivity.

ārogya(m) — health; freedom from disease r disturbance in the bodily system, a

omember of the śārīracatustaya (SC IV).

aśakti—incapacity; lack of sakti.

asamatā—inequality; lack of samatā.

asiddha — imperfect.

asiddhi—imperfection; failure; negation of siddhi.

aśraddhā — lack of faith; negation of śraddhā.

astasiddhi—the eight supernormal powers which constitute the third member of the vijñānacatustaya; they are divided into two "siddhis of knowledge" (vyapti and prākāmya), three "siddhis of power" (vai-itd, aiśvarya, isita), and three physical siddhis {mahima, laghima, anima).

asu — breath, life-energy; force.

attahāsya— loud laughter, "the laughter that makes light of defeat and death and the powers of the ignorance", the form of devihāsya proper to MahaKāli.

avyakta — unmanifest.

bahirdarSl— "outward-looking" (jāgrat samādhi); samādhi in the waking state in which images are seen outside oneself in the physical atmosphere.

Balarāma — in the Record, the aspect of the īśvara whose characteristic is Force, his sakti is MahaKāli.

B. Darshana — brahma darsana.

bhagavān — God; the Divine.

bhagavati—in the Divine.

bhāgya — fortune.

bhasa—language; development of the linguistic faculty.

bhāva — state of being; inner condition; subjective realisation; feeling; temperament; aspect; any of the various relationships between the individual soul and the Divine.

bhoga — enjoyment; possession; desireless enjoyment in the prana, the second of the three stages of bhukti.

bhoga hāsyam karmalipsa samabhdva—"enjoyment, laughter, inclination for work, equanimity" (qualities of the ideal sudra temperament).

bhogasamarthyam—capacity for desireless enjoyment, part of pranasakti.

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

bhūta — any of the five primary states of substance—ākāśa ("ether"), vayu ("air"), agni or tejas ("fire"), Jala ("water") and Prthivi ("earth")—which constitute the material universe and the physical body.

brahma—see brahman.

brahmadarsana— vision of brahman in all things and beings. In the Record, the vision of the impersonal Brahman in its four aspects (sc VI) is the basic realisation, but the vision of the divine Personality in the Brahman is required for the fullness of the dariana.

brahman — the infinite and omnipresent Reality, "the One besides whom there is nothing else existent". Its four aspects (sarvam anantarh jndnam ānandam) are enumerated in the brahmacatustaya (sc VI).

brahmarta— the man of knowledge; the first aspect of the fourfold personality through which the divine Power manifests (sc II, Virya).

brhat—wide, vast; vastness; the vast consciousness of the vijñāna,

buddhiśakti—capacity of the thinking faculty (sc II, Shakti).

caitanya—consciousness.

caitanyamaya—composed of pure consciousness {caitanya or cit).

Candlbhava — "the force of Kāli manifest in the temperament"; another word for devibhdva.

catustaya — group of four, tetrad; any of the seven parts of the sapta catustaya, the system received by Sri Aurobindo as a programme for his Yoga (see the introduction to this Glossary).

chāyā—shadow; the lowest of the seven kinds of "akashic material".

cidānanda—ānanda of pure consciousness (cit), one of the seven levels of ānanda.

cidghana ānanda — ānanda of "dense luminous consciousness", one of the seven levels of ānanda, corresponding to vijñāna.

cit — 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 akas'a, and as two-dimensional pictures rather than in relief (sthdpatya).

citrarilpa —- "pictorial" rūpa. citta—indeterminate mind-stuff out of whichmental and vital movements arise; theemotional nature. cittasakti—capacity of the emotional nature(sc II, Shakti)

craddha—see iraddha.

dariana — vision; subtle sight (see drśya); vision of the Divine in all things and beings (see brahmadarsana).

dasya(m) — the state of being a servant or slave of the Divine; submission, surrender. It is connected in the Record with the sakticatustaya (sc II) though not formally a member of it. Three principal degrees of dasya are 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 ādhāra independent of the personal Will to the Prakriti", and (3) "tertiary, a complete subjection, mechanical Sc. volitional to the Ishwara with the Prakriti only as a channel".

daurbalyam — weakness.

dehaiakti—capacity of the body (sc II, Shakti).

devata — deity; in the Record, any of the beings of various planes who represent partial aspects of the īśvara and act as agents of his will.

devibhava — the divine Shakti (devi, "the Goddess") manifest in the temperament in her four aspects (MahaKāli, MaheS-varl, Mahalaksml and Mahdsarasvati).

devthāsya—"laughter of the Goddess"; a combination of the four kinds of hāsya (attahāsya, etc.) proper to the four aspects of devibhava.

dhairya(m) — calmness, patience, fortitude.

dhairyarh śuddhatdnantyalipsd mahadbhavah — "calmness, purity (iuddhata), seeking for infinity (dnantyalipsa), wideness" (qualities of the ideal brahmana temperament) .

draşţā — one who sees; seer; having the power of dŗşţi or revelation (especially with reference to the highest form of revelatory logistic vijñāna).

draşţŗ—that which sees; same as drastd.

draşţŗ vijñāna — revelatory logistic vijñāna.

dŗşţi-—vision; subtle sense-perception; revelation, direct vision of the truth, the highest faculty of jñāna; draşţŗ vijñāna.

dŗşţimaya — of the nature of dŗşţi; revelatory.

drśya — vision of scenes, beings or objects belonging to subtle worlds (distinguished from riipd).

duhkha— suffering, unhappiness. effleure seulement pendant le quart d'un second (French)-touches lightly for just a quarter of a second.

gachis (French) — mess.

gadha-supta svapna — svapna samādhi in deep sleep.

gana — in the Record, beings of higher worlds who act as agents of the īśvara (see devata).

gandha—scent; the subtle sense of smeli.

ghana — dense (rupd); a dense mass.

hāsya(m) — "laughter", the last member of the samatācatustaya (SC I); "an active internal state of gladness and cheerfulness which no adverse experience mental or physical can trouble"; see also devi-hdsya.

hāsyamaya — full of hāsya.

imperative vijñāna — see vijñāna.

Indra — (in the esoteric interpretation of the Veda) the god of Mind. indriya — sense-organ, inspiration — see sruti. interpretative vijñāna — see vijñāna. intuition—-see smrti.

isita— a siddhi of power (see astasiddhi): "effectiveness of the will acting not as a command or through the thought," as in aiśvarya, "but through the heart or temperament (citta) in a perception of need or pure lipsa."

īśvara—the Lord; in the Record, the īśvara is identified with Kŗşna (SC V).

īśvarabhava— lordship, sovereignty; a quality common to the four aspects of devi-bhdva which carries with it "a sense of the Divine Power".

isvari— the all-ruling Goddess; see Kāli.

isvaribhava-—the temperament of the iSvari; see īśvarabhava.

jāgrad, jāgrat—the waking state; jāgrat samādhi.

jāgrat samādhi—the state of samādhi "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 (bhūta); urine.

jalavisrsti— release of jala; urination.

jñāna — knowledge; suprarational thought-perception (often referred to as "thought") using the faculties of smrti, sruti and dŗşţi; the first member of the vijndnacatustaya (SC III); jñānam brahma.

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

jyoti(h) — light; light of spiritual knowledge; one of the seven kinds of "akashic material".

jyotik — in an undated Record entry, a word apparently coined to mean "composed of jyoti".

Kāli — a name of the Goddess in her forceful and often destructive, yet supremely compassionate aspect; in the Record, Kāli usually designates the divine Shakti, the Power who carries out the will of the Lord (Kŗşna).

Kālibhava — the forceful temperament of the goddess Kāli (see Candibhdva); the realisation of Kāli, the divine Shakti, acting in one's nature to carry out the will of Kŗşna.

kalyanaśraddhā — faith that all is for the best; part of cittasakti.

kāma — "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 member of the karmacatustaya (SC V), kāma is the divine enjoyment which accompanies a divinised action in the world (karma).

kāma ānanda — see kamānanda.

kamānanda—the principal form of physical ānanda, that associated with the spiritual transmutation of sensuous desire (kāma); sometimes synonymous with Sdrira ānanda.

K. Ananda — kāma ānanda.

karma — action; work; action governed by vijñāna, part of the karmacatustaya (SC V); the karmacatustaya itself.

karmasiddhi — perfection of karma; the siddhi of the karmacatustaya (SC V).

kavaca—(in Tantra) mental "armour" around the body.

kavya—poetry.

krodha — anger.

Kŗşna— a name of the supreme Deity; the most blissful form of the divine Personality. The realisation of Kŗşna, "the Ish-wara taking delight in the world", is the first part of the karmacatustaya (SC V).

laghima—lightness; a physical siddhi by which it is possible "to get rid of weariness and exhaustion and to overcome gravitation".

laghuta—lightness; an element of dehasakti.

linga — distinguishing characteristic.

lipi—writing seen in subtle vision or the power of such vision, an instrument of vijñāna closely connected with trikaladŗşţi. Like rūpa, lipi may be composed of different kinds of "akashic material" and may manifest either in the ākāśa or in the form of citra or sthapatya on a supporting physical background.

lipsa—seeking, inclination, wish to obtain; reaching out towards self-fulfilment of any kind.logistic, logistis — see vijñāna.

logos (Greek)—the universal reason at work in the cosmos; in the Record, the luminous reason or "logistic" vijñāna, especially in its highest forms (see logos vijñāna).

logos vijñāna — a term used in the Record of October 1920 to describe three levels of what was formerly called "logistic" vijñāna, or the highest of these levels; see Notes on the Texts.

MahaKāli—one of the four aspects of the divine Shakti (see devibhava); the goddess of the supreme strength.

mahat—great, vast; the vastness of vijñāna.

Mahesvari—one of the four aspects of the divine Shakti (see devibhava); the goddess of the supreme knowledge.

mahima — greatness; a siddhi which gives unhampered force to the workings of mind and body.

mānasa — mental; mentality. mānasa buddhi—mental reason (distinguished from vijñānabuddhi or "vijñāna reason", i.e., logistic vijñāna).

manomaya — mental.

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

nidramaya — of the nature of sleep; samādhi in sleep.

nirādhāra — (subtle sense-perception) without a support (ādhāra) of physical sensation; rūpa or lipi seen in the ākāśa without relation to a background.

nirānanda — undelight, negation of ānanda.

nirvijñāna — negation of vijñāna.

Pani—in the Veda, the name of a class of beings who oppose the Aryan seekers of the Light: "the powers that preside over those ordinary unillumined sense-activities of life whose immediate root is in the dark subconscient physical being".

parā prakrti—the higher (spiritual and sup-ramentai) Nature.

prākāmya — a siddhi of knowledge (see astasiddhi) by which the mind and senses surpass the ordinary limits of the body.

prākāmya-vyapti — the combined working of the two "siddhis of knowledge", which "constitute what the Europeans call telepathy".

prākāśa — light, clarity; clearness of the thinking faculty, part of buddhisakti; the divine illumination into which sattva is to be converted in the liberation from the modes of the lower Nature (SC VII, Mukti).

pranamaya—composed of life-energy; vital. pranan atarah — you have passed beyondthe life-forces.

.pranasakti—capacity of the vital being (SCII, Shakti).

prasāda—(also called ātmaprasada:) "a state of clearness, purity and contentment in the whole self", sometimes regarded as the last member of the first catustaya.

pratisthā — foundation; permanence.

pravrtti—activity, movement, impetus; the desireless impulsion (also called tapas) into which rajas has to be converted in

the liberation from the modes of the lower Nature (SC VII, Mukti).

prema — love; love which seeks no return, a quality of the ideal sudra temperament; premānanda.

prema ānanda — see premānanda.

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

pritih daksyarh danapratidanalipsa anandi-bhava— "contentment, ability, desire for interchange, gladness" (qualities of the ideal vaisya temperament).

prthivl—earth; the material world.

purusa— conscious being, soul, spirit; the supreme Being, the divine Personality.

purusottama— the Supreme Being.

raksasa — demon, giant; an anti-divine being of the middle vital world.

raksasvi—demoniac; a Vedic word for raksasa.

rasa — taste; the subtle sense of taste.

raudra (ānanda) — fierce or violent ānanda, the form of physical ānanda associated with sensations that would ordinarily be felt as painful.

representative vijñāna—see vijñāna.

revelation — see dŗşţi.

roga — disease; disturbance or imperfectfunctioning in the bodily system.

rtadharma— the law of the Truth.

rtam— right, truth; right ordering; truth of knowledge and action in the vijñāna.

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

Rudrani—the sakti of Rudra; Durga or Kāli.

rūpa — form, image; forms or images, often symbolic or predictive, seen in subtle vision; also the faculty of such vision (rūpadŗşţi), an instrument of vijñāna. Rūpa may be composed of any of seven kinds of "akashic material"; this material is further analysed according to four orders of "fullness": "crude" (the primary state), "dense" or ghana ("material developed into substance of consistency"), "developed" ("when the substance has

developed lifelike appearance of reality") and "perfect". Rūpa may manifest spontaneously in the ākāśa or on a suggestive or supporting background (see citra and sthapatya).

rūpadŗşţi — vision of subtle images (rūpa).

rūpam — form.

rūpa samādhi—rūpa and samādhi, regarded as a single part of vijñāna.

rūpa siddhi—perfection of rūpa.

rūpa visaya — rūpadŗşţi and visayadŗşţi.

Sabda — sound; the subtle sense of hearing.

saddnanda — ānanda of pure existence (sat), the highest of the seven levels of ānanda.

sddhdra—(subtle sense-perception) with the support (ādhāra) of a physical sensation, e.g., citra and sthapatya rūpa.

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

sahasradala—"the thousand-petalled lotus"; the centre of higher consciousness, situated above the head.

sakti—force, capacity, power of the spirit; the supreme Power who executes the will of the Ishwara; the various aspects or personalities of this Power (see devi-bhdva); the "power of the instruments", a heightened capacity of mind, heart, life and body, the second member of the Sakticatustaya (SC II); the sakticatustaya itself.

sama— quiet, peace, repose; the divine passivity into which tamas is to be transformed in the liberation from the modes of the lower Nature (SC VII, Mukti).

sama ānanda — equal ānanda; the universal delight in all experiences which constitutes active or positive samatā.

samādhi—yogic trance as a means of increasing the range of consciousness, the last member of the vijñānacatustaya (SC III). Its principal states are jāgrat ("waking"), svapna ("dream") and susupta ("deep sleep").

samādhistha—in samādhi.

samaiā—equality, "the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things", the first member of the first catustaya; also the samatācatustaya itself. Samatā has two forms, passive (negative) and active

(positive), each with three stages.

sarhskara — impression, mental formation, habitual reaction formed by one's past.

samuha — gathering together; drawing together (the rays of Surya) into the unity of revealed truth. [Cf. ISa Upanisad 16]

sanmaya—composed of pure existence (sat).

śārīra— the body; the śārīracatustaya (SC IV).

śārīra — relating to the body; physical; the fourth catustaya.

śārīra ānanda — physical ānanda (SC IV, Ānanda); its five forms are kamānanda, visayānanda, tivra ānanda, raudra ānanda and vaidyuta ānanda.

sarirānanda — see Śārīra ānanda.

sarva— see sarvarh brahma.

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

sasmarana—with attention.

sat—existence, substance; pure existence, eternal, infinite and indefinable.

satya(m) — truth; essential truth of being, the basis of all knowledge and action in the vijñāna.

saundarya(m) — beauty; physical beauty as an element of the perfection of the body (SC IV).

saundaryasiddhi — perfection of saundarya. siddha — perfect.

siddhi — perfection; spiritual attainment; a supernormal power (see astasiddhi); progressive accomplishment or final fulfilment of the aims of any part of the Yoga, or of the Yoga as a whole (the last member of the last catustaya).

sitosna— cold and heat.

smarana— remembrance, attention.

smrti — "memory"; the faculty of jñāna "by which true knowledge hidden in the mind reveals itself to the judgment and is recognised at once as the truth". It consists of intuition and viveka and is the essence of the "logistic" vijñāna.

sparsa — touch; the subtle sense of touch.

Śraddhā— faith; the last member of the Sak-ticatustaya (SC II).

Śraddhā bhagavati svasaktyam—faith in God and in one's own capacity

Srauta— of the nature of Sruti or inspired knowledge; see srauta vijñāna.

srauta vijñāna — the second plane of vijñāna, superior to the "logistic" vijñāna or luminous reason (see vijñāna); its essence is sruti.

SriKŗşna — see Kŗşna.

sruti—"hearing"; inspiration, "an immediate reception of the very voice of the truth", the second faculty of jñāna.

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

sthula—gross, physical; the material plane of existence.

Śuddha— pure; see Śuddha ānanda.

śuddha ānanda — pure ānanda; the form of ānanda corresponding to the ānanda plane proper.

Śuddha ananta ānanda—pure infinite ānanda; infinite Śuddha ānanda.

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

Sudra — an aspect of the fourfold personality through which the divine Power manifests (SC II, Virya), characterised by self-giving, work and service.

sukhām — "happiness", the third member of the samatācatustaya (SC I); "not merely freedom from grief and pain, but a positive state of happiness in the whole system".

suksma— subtle, supraphysical; the subtle planes of existence.

Sunya— empty, void.

supta svapna — svapna samādhi in sleep.

Surya — the Vedic sun-god, deity of the plane of vijñāna.

susupta (samādhi) — the state of trance resembling deep sleep; the deepest state of samādhi.

susupta svapna—svapna samādhi in deep sleep; deep svapna samādhi bordering on susupta samādhi.

susupti—susupta samādhi.

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

svapna samādhi—the second or "dream" state of samādhi; "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".

svaśakti— one's own power or capacity.

svasaktyam— in one's own capacity.

T²—see trikaladŗşţi-tapas.

T³— the combination of telepathy, trikaladŗşţi and tapas.

tapas — spiritual force, power, will; concentration of energy to effect an end; the divine force of action into which rajas is to be transformed in the liberation from the modes of the lower Nature (SC VII, Mukti). In the Record, tapas or "power" often refers to the dynamic aspect of the vijñāna which acts through the "siddhis of power" (see astasiddhi).

tapasyā—exertion of the personal will.

tejah, tejas—fiery brilliance; mental or spiritual energy; force of character; "fire", the principle of light and heat, one of the five states of Matter (bhtita); one of the seven types of "akashic material" from which rūpa and lipi are formed.

tejomaya — composed of tejas.

tivra (ānanda) — intense or thrilling ānanda, one of the five types of physical ānanda.

trik. — trikaladŗşţi.

trikāladŗşţi— "vision of the three times"; direct knowledge of the past, present and future (particularly, in the Record, the future); as a member of the vijñānacatustaya (SC III), it is jñāna "applied to the facts and events of the material world".

trikaladŗşţi-tapas—the union of trikaladŗşţi and tapas, usually referred to in the Record as T². This combination was usually considered superior to T³, whose other element was "telepathy", for the decisive trikaladŗşţi is independent of telepathic perception of the forces at work.

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

utthāpanā—levitation; "the state of not being subject to the pressure of physical forces", part of the śārīracatustaya  (SC IV), connected with the physical siddhis

of the astasiddhi. Primary utthāpanā meant a general liberation of the mental and physical being "from exhaustion, weariness, strain and all their results". The practice of secondary utthāpanā had 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 utthāpanā is "when one is not necessarily subject to the law of gravitation or other physical laws". V.A. — vijñāna ānanda.

vaidyuta (ānanda) — "electric" ānanda, one of the five types of physical ānanda.

vaisya — the third aspect of the fourfold personality through which the divine Power manifests (SC II, Virya), characterised by a propensity for interchange, production and enjoyment.

vamamarga— the "left-hand path" of Tan-tra; the way of Ānanda, "Nature in man liberating itself by joyous acceptance in power and practice of its own energies, elements and potentialities".

V. Ānanda — vijñāna ānanda.

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

varna— colour; one of the seven kinds of akashic material".

varnaghana— consisting of a dense mass of varna.

vasita — a siddhi of power (see astasiddhi): concentration of the will on a person or object so as to control it.

V.B. — vijñāna brahma.

vijñāna(m) — the suprarational consciousness— also referred to as the "ideality", "gnosis" or "supermind"— whose instruments of knowledge and action form the vijñānacatustaya (SC III). Three planes of vijñāna were distinguished in the Record of 1919-20, each based on one of the suprarational faculties of smrti (intuition), sruti (inspiration) and dŗşţi (revelation), in ascending order. During this period, Sri Aurobindo was concerned primarily with the lowest plane, the luminous reason or "logistic" vijñāna (also "logistis"). Its essence is smrti, but its gradations are formed by various combinations of intuition, inspiration and revelation. From

February 1920 the terms "representative" and "interpretative" were applied to the intuitive revelatory and inspired revelatory logistis, respectively. A somewhat different terminology was adopted in October 1920; see Notes on the Texts.

vijñāna ānanda — ānanda on the vijñāna level; cidghana ānanda.

vijñāna brahma—brahman experienced on the plane of vijñāna.

vijñāna dŗşţi—dŗşţi (revelation) acting in the highest logistic vijñāna free from mental accompaniment or limitation.

vijñānamaya— of the nature of vijñāna; sup-rarational, ideal, gnostic.

vijñāna sakti— the sakti acting on the plane of vijñāna.

vijñāna śuddha ananta — Śuddha ananta a-nanda experienced on the vijñāna level.

virya — strength of character; soul-force expressed through the fourfold personality (brahmana, ksatriya, vaisya, sudrd), the first member of the sakticatustaya.

visaya — object of sense (physical or subtle); visayadŗşţi or visayānanda.

visayadŗşţi— the general faculty of subtle sensory perception, consisting of five specific faculties (sabda, sparSa, darSana, rasa and gandha) corresponding to the five senses.

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

visrsti—release, elimination, evacuation.

viSva dariana—-universal brahmadarSana.

viveka—intuitive discrimination.

vrka — wolf; "tearer"; a type of hostile being in the Veda.

Vrtra—a Vedic demon, the "coverer" who blocks the flow of the waters of being; a hostile power obstructing the Yoga.

vyakta — manifest.

vyapti—telepathic reception or communication, a siddhi of knowledge (see astasiddhi).

vyuha—marshalling, arrangement; casting (the rays of Surya) into right order and relation. [Cf. Isa Upanisad 16]