Skandha - Revision history

Pablo Sender: /* In Theosophy */

2026-05-21T20:48:44Z

In Theosophy

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	=== Esoteric skandhas ===		=== Esoteric skandhas ===

	Mme. Blavatsky'~~s mention~~ of the esoteric skandhas ~~is further explained~~ in [[The Mahatma Letters to A. P. Sinnett (book)\|''The Mahatma Letters'']]:		As mentioned in the previous section, Mme. Blavatsky makes reference to two additional (esoteric) skandhas: Attavada and Sakkayaditthi. These concepts exist in Buddhism, but are not regarded as additional skandhas. The word ''sakkāya-diṭṭhi'' is [[Pali]] (from ''sakkāya'', "aggregates of existence" + ''diṭṭhi'', "wrong view or belief") and refers to the wrong idea that we are the personality formed by the five skandhas. The word ''attavāda'' is also Pali (from ''attan'', "self' + ''vada'', "theory"), and points to the illusion of the existence one's personal self as a substantial and permanent entity.

			This idea that these qualities are esoteric skandhas was first mentioned in 1882, in [[The Mahatma Letters to A. P. Sinnett (book)\|''The Mahatma Letters'']]:

	<blockquote>It is the group of Skandhas that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Samkara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the “heresy or delusion of individuality” and of Attavada “the doctrine of Self,” both of which (in the case of the fifth principle, the soul) lead to the maya of heresy and belief in the efficacy of vain rites and ceremonies, in prayers and intercession.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 199.</ref></blockquote>		<blockquote>It is the group of Skandhas that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Samkara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the “heresy or delusion of individuality” and of Attavada “the doctrine of Self,” both of which (in the case of the fifth principle, the soul) lead to the maya of heresy and belief in the efficacy of vain rites and ceremonies, in prayers and intercession.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 199.</ref></blockquote>

	The ~~word~~ ''~~sakkāya-diṭṭhi~~'' is [[~~Pali~~]] (from ''~~sakkāya~~'', ~~"aggregates~~ of existence~~" +~~ ''~~diṭṭhi~~''~~, "wrong view~~ or ~~belief"~~) and ~~means the wrong idea~~ that ~~we are~~ the personality ~~formed by the skandhas~~. ~~The word~~ ''~~attavāda~~'' ~~is also Pali~~ (~~from~~ ''~~attan~~'', ~~"self~~' + '~~'vada~~'', ~~"theory"~~), ~~and refers to the illusion of the existence one's personal self as a substantial and permanent entity~~.		Notice that the esoteric skandhas are said to belong to the [[manas]]ic principle, something that is confirmed in an article said to have been written by a [[chela]] or perhaps even a [[Master of Wisdom]]:

			<blockquote>The participation of the ''manas'' in the [[Devachan]]ic bliss, does not add to, but on the contrary takes away from, the reality that would fall to the lot of the [[monad]] were it altogether free from its presence. Its bliss is an outcome of Sakkayaditthi, the delusion or “heresy of individuality,” which heresy, together with the attavadic chain of causes, is necessary for the monad’s future birth.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. V (Wheaton, IL: Theosophical Publishing House, 1997), 78.</ref></blockquote>

			In the writings of Blavatsky, these concepts are not interpreted as an absolute denial of the existence of self, as it is the case in Buddhism. They are presented as belief in a self ''that is separate from its universal source'':

			<blockquote>The heresies of “Attavada” (belief in soul or self) and that of Sakkayaditthi (the delusion of individuality or personality, i.e., belief in a “I am” apart from Universal Existence."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IV (Wheaton, IL: Theosophical Publishing House, 1991), 173.</ref></blockquote>

			<blockquote>''Attavada'', the heresy of the belief in Soul or rather in the separateness of Soul or Self from the One Universal, infinite SELF.<ref>Helena Petrovna Blavatsky, ''The Voice of the Silence'' (Adyar, Madras: Theosophical Publishing House, 1992), Glossary.</ref></blockquote>

	===Dora Kunz commentary===		===Dora Kunz commentary===

Alejandro Daniele at 15:25, 6 September 2024

2024-09-06T15:25:09Z

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	[[Category:Hindu concepts]]		[[Category:Hindu concepts]]
	[[it:Skandha]]		[[it:Skandha]]
			[[es:Skandha]]

SysopJ: /* Articles */

2023-11-22T03:44:20Z

Articles

← Older revision		Revision as of 03:44, 22 November 2023
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	==Online resources==		==Online resources==
	===Articles===		===Articles===
	*[~~http~~://www.theosophy.ph/~~encyclo~~/~~index.php?title=Skandha#~~ Skandha] ~~at Theosopedia~~		*[https://www.theosophy.world/encyclopedia/skandha Skandha] in Theosophy World

	===Videos===		===Videos===

Pablo Sender at 00:54, 31 December 2019

2019-12-31T00:54:13Z

← Older revision		Revision as of 00:54, 31 December 2019
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	[[File:~~Five~~ skandhas.~~JPG~~\|~~200px~~\|right\|thumb\|The five aggregates (''skandhas'')]]		[[File:Stone skandhas.jpg\|250px\|right\|thumb\|The five aggregates (''skandhas'')]]
	'''Skandha''' (devanāgarī: स्कन्ध) is a [[Sanskrit]] term usually translated as "aggregate". It used in [[Buddhism]] to refer to the five functions or aspects that constitute the human being. In [[Theosophy]] the concept is frequently used in a similar way, though they are regarded to constitute the [[personality]] only, not the totality of a human being.		'''Skandha''' (devanāgarī: स्कन्ध) is a [[Sanskrit]] term usually translated as "aggregate". It used in [[Buddhism]] to refer to the five functions or aspects that constitute the human being. In [[Theosophy]] the concept is frequently used in a similar way, though they are regarded to constitute the [[personality]] only, not the totality of a human being.

Pablo Sender at 23:19, 30 December 2019

2019-12-30T23:19:39Z

← Older revision		Revision as of 23:19, 30 December 2019
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			[[File:Five skandhas.JPG\|200px\|right\|thumb\|The five aggregates (''skandhas'')]]
	'''Skandha''' (devanāgarī: स्कन्ध) is a [[Sanskrit]] term usually translated as "aggregate". It used in [[Buddhism]] to refer to the five functions or aspects that constitute the human being. In [[Theosophy]] the concept is frequently used in a similar way, though they are regarded to constitute the [[personality]] only, not the totality of a human being.		'''Skandha''' (devanāgarī: स्कन्ध) is a [[Sanskrit]] term usually translated as "aggregate". It used in [[Buddhism]] to refer to the five functions or aspects that constitute the human being. In [[Theosophy]] the concept is frequently used in a similar way, though they are regarded to constitute the [[personality]] only, not the totality of a human being.

Pablo Sender: /* In Theosophy */

2019-10-17T16:33:38Z

In Theosophy

← Older revision		Revision as of 16:33, 17 October 2019
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	[[Helena Petrovna Blavatsky\|Mme. Blavatsky]] defined them as follows:		[[Helena Petrovna Blavatsky\|Mme. Blavatsky]] defined them as follows:

	<blockquote>~~Skandha or Skhanda (Sk.). Lit., “bundles”~~, or groups of attributes; everything finite, inapplicable to the eternal and the absolute. There are ~~five —esoterically~~, ~~seven— attributes~~ in every human living being, which are known as the Pancha Shandhas. . . . These unite at the birth of man and constitute his personality. After the maturity of these Skandhas, they begin to separate and weaken, and this is followed by jarâmarana, or decrepitude and death.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 301-302.</ref></blockquote>		<blockquote>“Bundles”, or groups of attributes; everything finite, inapplicable to the eternal and the [[absolute]]. There are five—esoterically, seven—attributes in every human living being, which are known as the Pancha Shandhas. . . . These unite at the birth of man and constitute his [[Principle#Individuality_and_personality\|personality]]. After the maturity of these Skandhas, they begin to separate and weaken, and this is followed by jarâmarana, or decrepitude and [[death]].<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 301-302.</ref></blockquote>

	Theosophical literature agrees with [[Buddhism]] that nowhere within the five skandhas can a real or permanent "I" be found. However, it postulates that the skandhas belong only to the [[personality]], and that beyond them there is the real [[Ego]]:		Theosophical literature agrees with [[Buddhism]] that nowhere within the five skandhas can a real or permanent "I" be found. However, it postulates that the skandhas belong only to the [[personality]], and that beyond them there is the real [[Ego]]:
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	<blockquote>The personality with its Skandhas is ever changing with every new birth. . . . This is why we preserve no memory on the physical plane of our past lives, though the real "Ego" has lived them over and knows them all.<ref>Helena Petrovna Blavatsky, ''The Key to Theosophy'' (London: Theosophical Publishing House, [1987]), 131.</ref></blockquote>		<blockquote>The personality with its Skandhas is ever changing with every new birth. . . . This is why we preserve no memory on the physical plane of our past lives, though the real "Ego" has lived them over and knows them all.<ref>Helena Petrovna Blavatsky, ''The Key to Theosophy'' (London: Theosophical Publishing House, [1987]), 131.</ref></blockquote>

	Because they belong to the personality, the skandhas cannot follow the [[Ego#Higher ego\|higher ego]] to [[Devachan]]. However, they are not merely dissolved, but "wait" for the return of the Ego to the new [[Reincarnation\|incarnation]]:		Because they belong to the personality, the skandhas cannot follow the [[Ego#Higher ego\|higher ego]] to [[Devachan]] after death. However, they are not merely dissolved, but "wait" for the return of the Ego to the new [[Reincarnation\|incarnation]]:

	<blockquote>Karma, with its army of Skandhas, waits at the threshold of Devachan, whence the Ego re-emerges to assume a new incarnation.<ref>Helena Petrovna Blavatsky, ''The Key to Theosophy'' (London: Theosophical Publishing House, [1987]), 141.</ref></blockquote>		<blockquote>Karma, with its army of Skandhas, waits at the threshold of Devachan, whence the Ego re-emerges to assume a new incarnation.<ref>Helena Petrovna Blavatsky, ''The Key to Theosophy'' (London: Theosophical Publishing House, [1987]), 141.</ref></blockquote>
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	<blockquote>It is the group of Skandhas that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Samkara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the “heresy or delusion of individuality” and of Attavada “the doctrine of Self,” both of which (in the case of the fifth principle, the soul) lead to the maya of heresy and belief in the efficacy of vain rites and ceremonies, in prayers and intercession.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 199.</ref></blockquote>		<blockquote>It is the group of Skandhas that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Samkara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the “heresy or delusion of individuality” and of Attavada “the doctrine of Self,” both of which (in the case of the fifth principle, the soul) lead to the maya of heresy and belief in the efficacy of vain rites and ceremonies, in prayers and intercession.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 199.</ref></blockquote>

	<blockquote>The "heresy of Individuality" is a doctrine propounded by [[Gautama Buddha\|Tathagatha]] with an eye to the [[Kāmaloka#Shells\|Shell]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 93b (Quezon City: Theosophical Publishing House, 1993), 330.</ref></blockquote>

	The word ''sakkāya-diṭṭhi'' is [[Pali]] (from ''sakkāya'', "aggregates of existence" + ''diṭṭhi'', "wrong view or belief") and means the wrong idea that we are the personality formed by the skandhas. The word ''attavāda'' is also Pali (from ''attan'', "self' + ''vada'', "theory"), and refers to the illusion of the existence one's personal self as a substantial and permanent entity.		The word ''sakkāya-diṭṭhi'' is [[Pali]] (from ''sakkāya'', "aggregates of existence" + ''diṭṭhi'', "wrong view or belief") and means the wrong idea that we are the personality formed by the skandhas. The word ''attavāda'' is also Pali (from ''attan'', "self' + ''vada'', "theory"), and refers to the illusion of the existence one's personal self as a substantial and permanent entity.

Pablo Sender: /* Esoteric skandhas */

2019-10-17T16:16:24Z

Esoteric skandhas

← Older revision		Revision as of 16:16, 17 October 2019
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	<blockquote>The "heresy of Individuality" is a doctrine propounded by [[Gautama Buddha\|Tathagatha]] with an eye to the [[Kāmaloka#Shells\|Shell]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 93b (Quezon City: Theosophical Publishing House, 1993), 330.</ref></blockquote>		<blockquote>The "heresy of Individuality" is a doctrine propounded by [[Gautama Buddha\|Tathagatha]] with an eye to the [[Kāmaloka#Shells\|Shell]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 93b (Quezon City: Theosophical Publishing House, 1993), 330.</ref></blockquote>

	The word ''sakkāya-diṭṭhi'' is [[Pali]] (from ''sakkāya'', "aggregates of existence" + ''diṭṭhi'', "wrong view or belief") and means the wrong idea that we are the personality formed by the skandhas. The word ''attavāda'' is also Pali (from ''attan'', "self' + ''vada'', "theory"), and refers to the illusion of the existence one's ~~psychological~~ self as a substantial and permanent entity.		The word ''sakkāya-diṭṭhi'' is [[Pali]] (from ''sakkāya'', "aggregates of existence" + ''diṭṭhi'', "wrong view or belief") and means the wrong idea that we are the personality formed by the skandhas. The word ''attavāda'' is also Pali (from ''attan'', "self' + ''vada'', "theory"), and refers to the illusion of the existence one's personal self as a substantial and permanent entity.

	===Dora Kunz commentary===		===Dora Kunz commentary===

Pablo Sender: /* Dora Kunz commentary */

2019-10-17T16:15:16Z

Dora Kunz commentary

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	[[Dora van Gelder Kunz]] wrote:		[[Dora van Gelder Kunz]] wrote:
	<blockquote>		<blockquote>
	Each person comes into the world with certain attributes, or ''skandhas'', as the Buddhists call them: "conditions of existence" which we all bring with us at birth. While these are obviously connected with genetic factors, there is also a basic, unique individuality which is sometimes strangely different from the family pattern, with unaccountable idiosyncrasies. We know that during life the present is shaped for an individual by past experiences; reincarnation merely extends this past to include a larger heritage of assimilated experiences...		Each person comes into the world with certain attributes, or ''skandhas'', as the Buddhists call them: "conditions of existence" which we all bring with us at birth. While these are obviously connected with genetic factors, there is also a basic, unique individuality which is sometimes strangely different from the family pattern, with unaccountable idiosyncrasies. We know that during life the present is shaped for an individual by past experiences; reincarnation merely extends this past to include a larger heritage of assimilated experiences...<br>
	~~<br>~~
	<br>
	The concept of ''skandhas'' comes closer, I believe, than any other to identifying the causal connection between our past in its entirety and what we now are. You could say that each one of us is "caused" by our heritage - physically, of course, but also mentally and emotionally. But, according to reincarnation, that heritage is not limited to this brief life, but extends far back to the dawn of our consciousness. It equally reaches into the most distant future, for what we are now - which includes the changes we make in ourselves - becomes the seeds of what we shall be. This is the essence of the evolution of consciousness.<ref>Dora van Gelder Kunz, ''The Personal Aura'' (Wheaton, Illinois: Theosophical Publishing House, 1991), 60-61.</ref>		The concept of ''skandhas'' comes closer, I believe, than any other to identifying the causal connection between our past in its entirety and what we now are. You could say that each one of us is "caused" by our heritage - physically, of course, but also mentally and emotionally. But, according to reincarnation, that heritage is not limited to this brief life, but extends far back to the dawn of our consciousness. It equally reaches into the most distant future, for what we are now - which includes the changes we make in ourselves - becomes the seeds of what we shall be. This is the essence of the evolution of consciousness.<ref>Dora van Gelder Kunz, ''The Personal Aura'' (Wheaton, Illinois: Theosophical Publishing House, 1991), 60-61.</ref>
	</blockquote>		</blockquote>

Pablo Sender: /* In Theosophy */

2019-10-17T16:13:08Z

In Theosophy

← Older revision		Revision as of 16:13, 17 October 2019
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	[[Helena Petrovna Blavatsky\|Mme. Blavatsky]] defined them as follows:		[[Helena Petrovna Blavatsky\|Mme. Blavatsky]] defined them as follows:

	<blockquote>Skandha or Skhanda (Sk.). Lit., “bundles”, or groups of attributes; everything finite, inapplicable to the eternal and the absolute. There are five —esoterically, seven— attributes in every human living being, which are known as the Pancha Shandhas. ~~These are (1) form, rûpa; (2) perception, vidâna; (3) consciousness, sanjnâ; (4) action, sanskâra; (5) knowledge, vidyâna~~. These unite at the birth of man and constitute his personality. After the maturity of these Skandhas, they begin to separate and weaken, and this is followed by jarâmarana, or decrepitude and death.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 301-302.</ref></blockquote>		<blockquote>Skandha or Skhanda (Sk.). Lit., “bundles”, or groups of attributes; everything finite, inapplicable to the eternal and the absolute. There are five —esoterically, seven— attributes in every human living being, which are known as the Pancha Shandhas. . . . These unite at the birth of man and constitute his personality. After the maturity of these Skandhas, they begin to separate and weaken, and this is followed by jarâmarana, or decrepitude and death.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 301-302.</ref></blockquote>

	~~The~~ Theosophical literature agrees with [[Buddhism]] that nowhere within the five ~~(or seven)~~ skandhas can a real or permanent "I" be found. However, ~~[[Theosophy]]~~ postulates that the skandhas belong only to the [[personality]], and that beyond it there is the real [[Ego]]:		Theosophical literature agrees with [[Buddhism]] that nowhere within the five skandhas can a real or permanent "I" be found. However, it postulates that the skandhas belong only to the [[personality]], and that beyond them there is the real [[Ego]]:

	<blockquote>The personality with its Skandhas is ever changing with every new birth. . . . This is why we preserve no memory on the physical plane of our past lives, though the real "Ego" has lived them over and knows them all.<ref>Helena Petrovna Blavatsky, ''The Key to Theosophy'' (London: Theosophical Publishing House, [1987]), 131.</ref></blockquote>		<blockquote>The personality with its Skandhas is ever changing with every new birth. . . . This is why we preserve no memory on the physical plane of our past lives, though the real "Ego" has lived them over and knows them all.<ref>Helena Petrovna Blavatsky, ''The Key to Theosophy'' (London: Theosophical Publishing House, [1987]), 131.</ref></blockquote>
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	The concept of ''skandhas'' comes closer, I believe, than any other to identifying the causal connection between our past in its entirety and what we now are. You could say that each one of us is "caused" by our heritage - physically, of course, but also mentally and emotionally. But, according to reincarnation, that heritage is not limited to this brief life, but extends far back to the dawn of our consciousness. It equally reaches into the most distant future, for what we are now - which includes the changes we make in ourselves - becomes the seeds of what we shall be. This is the essence of the evolution of consciousness.<ref>Dora van Gelder Kunz, ''The Personal Aura'' (Wheaton, Illinois: Theosophical Publishing House, 1991), 60-61.</ref>		The concept of ''skandhas'' comes closer, I believe, than any other to identifying the causal connection between our past in its entirety and what we now are. You could say that each one of us is "caused" by our heritage - physically, of course, but also mentally and emotionally. But, according to reincarnation, that heritage is not limited to this brief life, but extends far back to the dawn of our consciousness. It equally reaches into the most distant future, for what we are now - which includes the changes we make in ourselves - becomes the seeds of what we shall be. This is the essence of the evolution of consciousness.<ref>Dora van Gelder Kunz, ''The Personal Aura'' (Wheaton, Illinois: Theosophical Publishing House, 1991), 60-61.</ref>
	</blockquote>		</blockquote>

	==Online resources==		==Online resources==
	===Articles===		===Articles===

Pablo Sender at 16:10, 17 October 2019

2019-10-17T16:10:43Z

← Older revision		Revision as of 16:10, 17 October 2019
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	'''Skandha''' (devanāgarī: स्कन्ध) is a [[Sanskrit]] term usually translated as "aggregate". It used in [[Buddhism]] to refer to the five functions or aspects that constitute the human being. In [[Theosophy]] the concept is frequently used in a similar ~~(albeit not identical)~~ way, though they are regarded to constitute the [[personality]], not the totality, of a human being.		'''Skandha''' (devanāgarī: स्कन्ध) is a [[Sanskrit]] term usually translated as "aggregate". It used in [[Buddhism]] to refer to the five functions or aspects that constitute the human being. In [[Theosophy]] the concept is frequently used in a similar way, though they are regarded to constitute the [[personality]] only, not the totality of a human being.

	== In Buddhism ==		== In Buddhism ==
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	* Rūpa ("form" or "matter"): The physical world and the material body.		* Rūpa ("form" or "matter"): The physical world and the material body.
	* Vedanā ("sensation" or "feeling"): The pleasant, unpleasant, or neutral sensations arising from the perception of an object.		* Vedanā ("sensation" or "feeling"): The pleasant, unpleasant, or neutral sensations arising from the perception of an object.
	* Samjñā ("~~conception~~" or "cognition"): Recognition of the qualities of an object perceived.		* Samjñā ("perception" or "cognition"): Recognition of the qualities of an object perceived.
	* Samskāra ("mental formations" or "volition"): Volition and all types of mental habits, which trigger a reaction to the perception of an object. Connected to the formation of karma.		* Samskāra ("mental formations" or "volition"): Volition and all types of mental habits, which trigger a reaction to the perception of an object. Connected to the formation of karma.
	* Vijñāna ("consciousness" or "discernment"): Awareness of or sensitivity to an object~~, but without conceptualization~~.		* Vijñāna ("consciousness" or "discernment"): Awareness of or sensitivity to an object.

	== In Theosophy ==		== In Theosophy ==