GLOSSARY

     

This glossary includes all Sanskrit words occurring in the selections from the Record published in the present issue, except for a few terms which are common in Sri Aurobindo's writings and do not have a special sense in the Record. (For these terms, see the Glossary to the Sri Aurobindo Birth Centenary Library.)

      Words are defined here only in the senses in which they are used in the Record. Terms with a complex meaning in relation to Sri Aurobindo's personal sadhana are explained in some detail, quoting wherever necessary from unpublished portions of the Record. For a fuller discussion of some terms, reference is made to the Sapta Chatusthaya (designated SC). Familiarity with the Sapta Chatusthaya is essential for understanding the terminology of the Record. The "scribal version", published in Archives and Research, vol.10, no.l (April 1986), is the most complete explanation of this system.

      In this glossary, Sanskrit words are spelled according to the standard international system of transliteration, which will be familiar to readers of Sri Aurobindo's published works.

 

adesa—command; particularly, the divine    ananda, sometimes abbreviated "ahaituka";
   command received by Sri Aurobindo in    see next.)
   Alipore jail to accomplish a certain mission ahaituka ananda—"delight without any cause",
   in life for the upliftment of his country and    the subjective ananda corresponding to the
   the re-establishment of the Sanatana dharma.    mental plane.
   This mission had four divisions: literary, aisvarya(m)—one of the three siddhis of
   religious, political and social.    power: effectiveness of the will acting as a
adesasiddhi—fulfilment of the adesa relating    command, without any special concentra-
   to Sri Aurobindo's world-work.    tion as in vasita.
adhara—support, receptacle; the mental-vital- aisvaryasiddhi—perfection of aisvarya.
   physical system as a vessel of the spiritual aitihya lipi—historical lipi.
   consciousness; physical sensation serving akasa—ether, the subtlest of the five elemental
   as a support for subtle sense-perceptions.    states of matter; immaterial ethers may also
adhogati—a downward tendency in the body    be referred to by the word. The role of the
   opposing the forces of utthapana.    element akasa in the perfecting of the bodily
adinata ksiprata sthairyam isvarabhava—non-    system is discussed under arogya. Rupa and
   depression, swiftness, steadiness and mas-    lipi seen in the akasa—which in this con-
   tery: four general qualities of sakti (see    text means usually a subtler ether revealing
   SC II) to be possessed by body, life, heart    itself through the physical atmosphere—
   and mind.    are distinguished from the citra and stha-
adrstam—"the unseen"; fate, viewed as a    patya types, which appear on a background;
   hidden, already existing actuality.    all rupa and lipi, however, are formed from
agnimaya — fiery; consisting of or containing    "akashic material", of which there are seven
   agni, one of the seven types of akashic    kinds: prakasa, agni, varna, jyotih, tejas,
   material.    dhuma and chaya (in descending order).
ahaituka—without any special cause, spon- akasalipi—lipi manifesting in the akasa,
   taneous; (physical ananda) not associated    "etheric writing".
   with an initiating stimulus. (The descrip- akasarupa—rupa seen in the akasa.
   tion of the various physical anandas as alasya—laziness.
   ahaituka must be distinguished carefully alpa—small; deficient.
   from the use of the word in the term ahaituka amangala(m)—inauspicious, adverse; adverse

     

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   occurrence. arogya—health; freedom from disease or
anaikya—disunity.    disturbance in the physical system, a member
ananda — bliss, spiritual delight, ecstasy; an    of the sariracatustaya. It has three stages
   aspect of the supreme reality. Seven grada-    culminating in immortality in the body. Two
   tions of ananda are enumerated correspond-    conditions for arogyasiddhi often mentioned
   ing to the seven planes of existence (see SC    are a change in the method of digestive
   VII); the last six of these, from premananda    assimilation and a transformation of the
   to sadananda, are termed "subjective" while    action of the kamacakra. Perfect assimila-
   the first, kamananda, is physical ananda. As    tion would occur when the elements vayu,
   a component of the sariracatustaya (SC IV),    tejas, jala and prthivi in the body assume
   ananda means physical ananda, which is of    their right action as "movements and states
   five varieties (see kamananda). In a special    of the akasha". Imperfect assimilation neces-
   sense, ananda is distinguished from rasa-    sitates elimination (visrsti); as assimilation
   grahana and bhoga as the highest form of    is perfected there can be a "diminution or
   bhukti, that which is experienced "through-    disappearance of excretive activity".
   out the system". arogyasiddhi — the perfection of health
ananda-darsana — the vision of ananda in all    (arogya); the movement towards this per-
   things.    fection or the power working to bring it
anima—"subtlety", one of the three physical    about.
   siddhis (see SC III under "Ashta Siddhi"). asanti—disturbance.
   In connection with Sri Aurobindo's pro- asatyam—falsehood.
   longed exercises for the development of asatya dvesa—aversion for falsehood.
   utthapana, stiffness and pain in the body asiddhi—imperfection, failure, denial of pro-
   indicated a failure of anima.    gress in yoga, relapse; the power which
Aniruddha—one of the caturvyuha (fourfold    works for imperfection in yoga or any part
   manifestation of the Supreme), whose cha-    of the yoga.
   racteristic is perfection in works. His Shakti asraddha—lack of faith, doubt, distrust.
   is Mahasaraswati; he corresponds to the asuddha—impure.
   Sudra and reigns in the Kali Yuga. atmaprasada—"a state of clearness, purity
anista—not chosen, undesired.    and contentment in the whole self", the last
anna(m) —matter, the physical being.    member of the samatacatustaya (SC I),
annakasa—the physical ether.    equivalent to hasyam.
annakosa—the material sheath of the being. avaraka tamas—covering darkness.
anrta(m)—false; falsehood. avaranam—covering, obstruction.
antardrsta (Jagrat samadhi)—samadhi in the avikalpa samadhi—trance with no movement
   waking state in which images are seen inside    of consciousness or awareness of inner or
   oneself, generally with eyes closed.    outer things.
anucara—follower, attendant, servant. bharta—the upholder.
anumati—consent, sanction. bhasa—language; development of the linguis-
anusmarana—remembrance, attention.    tic faculty, a part of sahitya.
apas—work, action; the waters of being bhasasakti—linguistic faculty.
   (apah). bhasya—commentary.
apasi svasrnam— in the work of the sisters bhautasiddhi — the combined working of
   (the divine Waters). (Rig Veda 3.1.3)    mahima, laghima and anima (the three physi-
aprakasa—absence of light; obscurity, con-    cal siddhis of the astasiddhi; see SC III),
   fusion; lack of clearness in the thinking    on which utthapana is based.
   faculty. bhava — being; becoming; state of being;
apramattata—attentiveness.    psychological condition; subjective experi-
apriya—unpleasant.    ence; feeling; mood; attitude; temperament;
Arabindo, mandir karo, mandir karo (Bengali)—    aspect; any of the various relationships
   Aurobindo, make a temple, make a temple.    between the individual soul and the Divine.

     

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bhavitavyam—that which is to be. dasyu — (in the Veda) a robber or destroyer,
bhoga—enjoyment, possession; desireless en-    a power of darkness hostile to the seekers of
   joyment in the prana, the second of the three    Light and Truth.
   stages of bhukti. devata—deity; in the Record, the term is used
bhukti—liberated enjoyment, the third member    in the plural to refer to beings of various
   of the last catustaya (see SC VII).    levels whose government over the individual
bibhatsa — disgusting.    intervenes, except in the highest stages of
bubhuksa—appetite.    dasya, between him and the direct govern-
Candibhava — the force of Kali (Candi, "the    ment of the Ishwara.
   fierce one") manifest in the temperament. dhairya(m)—calmness, patience, steadiness.
candra — lunar. dharana—holding, supporting, sustaining.
carsanipra—"filling the actions". (See the dharanasamarthyam— power of sustaining.
   sortilege of 13 Dec. 1912 from Rig Veda dharane asamarthya—incapacity of sustaining.
   1.177.1) dhrti—persistence, fortitude.
chaya — "shadow", the lowest of the seven dravyajnana—physical science.
   kinds of akashic material for rupa and lipi. drsti—vision; subtle sight; subtle sense-per-
chayamaya—shadowy; consisting of or con-    ception in general; revelation, direct vision
   taining chaya.    of the truth, a power of jnana.
chayamayi— shadowy (feminine of chayamaya, duhkha—unhappiness.
   agreeing with implied drsti, "vision"). dure—from a distance.
chayavrta—covered with shadow. dvandva—duality.
cidghana (ananda)—"ananda of dense lumi- ekhani pariskar korbbo (Bengali)—I'll clean it
   nous consciousness", one of the seven levels    up right away.
   of ananda, corresponding to vijnana. En dépit de l'opposition ... (French)—In spite
cinmaya — consisting of pure consciousness.    of the opposition, the superman outlines
citra—"pictorial" rupa or lipi; subtle images    himself in present-day man.
   or writing seen on a background rather than gandha—smell; the subtle sense of smell
   in the akasa, and as two-dimensional pic-    (gandhadrsti).
   tures rather than in relief (see sthapatya). gandhadrsti—the subtle perception of smells.
citralipi—"pictorial" lipi. gandharasa—the taste of things smelt.
citraratha — another term for citra ratih, taken ghana—dense (see rupa).
   from a sortilege from Kadambari; Chitra- guna—quality.
   ratha, king of the Gandharvas, is in Kadam- hasyam—"laughter", the last member of the
   bari the husband of Madira and father of    samatacatustaya (SC I); it is "an active
   Kadambari.    internal state of gladness and cheerfulness
citra ratih—"various delight", a form of    which no adverse experience mental or
   ananda; see citraratha.    physical can trouble".
citra rupa—"pictorial" rupa. hiranmaya patra—golden lid. (Isha Upan-
darsana — vision; philosophy.    ishad 15)
dasya (m) — the state of being a servant of the indriya—sense-organ.
   Divine; submission, spiritual surrender; it ingita — gesture.
   has several stages (variously defined at dif- isita—one of the three siddhis of power:
   ferent periods of the Record) leading up    effectiveness of the will acting not as a com-
   to direct and imperative control of all    mand or through the thought, as in aisvarya,
   parts of the being by the Master of the    but through the citta in a perception of want
   Yoga. See the Record of 13 January 1913    or need or "a sense that something ought
   for an explanation of the four degrees of    to be".
   dasya distinguished by Sri Aurobindo at ista—chosen, desired.
this time. isvarabhava—mastery.
dasyabuddhi—mentality of dasya; sense of Itihasa—history.
   submission. jagrat—awake, waking, (samadhi) in the

     

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   waking consciousness. kartavyam akartavyam — what is to be done
jala—water; the liquid state of substance, one    and what is not to be done.
   of the five elements whose right balance and karya—effect.
   action in the body is essential to arogya; kavi—seer.
   urine. ketu—perception.
jalamaya—consisting of or relating to jala. kratu—will.
jalavisrsti—urination. kriyasakti—power of action.
janmantara drsti—vision of other lives. krsnanrtya—the dance of Krishna.
jarat sabara— old savage. ksetra—field.
jayajayau—victory and defeat. ksiprata—swiftness.
jnana—knowledge; divine thought, the first kuntha—dull.
   element of the vijnanacatustaya (see SC III). laghima—"lightness", a siddhi by which it is
jugupsa—repulsion.    possible "to get rid of weariness and exhaus-
jugupsita—repellent.    tion and to overcome gravitation" (see SC
jyotih—"light", one of the seven kinds of    III under "Ashta Siddhi").
   akashic material for rupa and lipi. La guerre en Orient (French)—War in the
jyotirmaya—composed of jyotih, luminous.    East.
kala—art. linga sarira—subtle body.
kama—"desire"; as a component of the kar- lipi—writing seen in subtle vision or the
   macatustaya (SC V), the "Divine Enjoy-    power of such vision; it is properly an
   ment" which accompanies divine activity    instrument of vijnana, though it may come
   (karma). "Kama" is often an abbreviation    from any plane, and is closely connected
   of "kamananda".    with trikaladrsti. Like rupa, lipi may be
kama ananda—see kamananda.    formed from any of the seven kinds of etheric
kamacakra—the subtle centre of desire; in    material and may manifest either in the
   the Record, this term refers to svadhisthana,    akasa or in the form of citra or sthapatya on
   the second cakra. Strength in this centre is    a physical background. The degree of formal
   necessary in order to be able to support the    perfection of the lipi is regularly noted in
   full intensities of the kamananda.    the Record in terms of a certain number of
kamananda—"sensual delight", the form of    specific qualities such as vividness, stability
   physical ananda associated with the spiritual    (duration in the field of vision), simultaneity
   transmutation of the sex-energy. Since    (manifestation together of all the letters or
   kamananda is the physical ananda par excel-    words of a lipi), etc. The significance of the
   lence, the same word is also used as the    numbers Sri Aurobindo sometimes saw in
   generic term for physical ananda with its    lipi is explained in Archives and Research,
   five varieties: kamananda (in the specific    vol.10, no.l (April 1986), pp. 110-11.
   sense), visayananda, tivrananda, raudrananda lipikausalya — skilfulness of lipi.
   and vaidyutananda. lipsa — seeking, reaching out (towards self-
karana—cause; causal, belonging to the causal    fulfilment of any kind); "divine desireless
   or ideal plane.    reaching out of Brahman in personality to
karma—action, work; spiritual action in the    Brahman in the vishaya or object".
   objective field along the lines of the adesa; madira—wine; in the Record, a form of
   "the Divine Action", a member of the    physical ananda which manifests "flowing
karmacatustaya (SC V); the karmacatustaya    through the sukshma body like a sweet and
   itself.    delightful wine".
karmadeha—a personal vital-physical atmos- madiramaya—consisting of madira.
   phere created by one's past karma. mahan—great, vast (masculine of mahat).
karmasannyasa—renunciation of (personal) mahat—great, vast; "the great", the plane of
   action.    vijnana.
karmasiddhi—perfected action in the world; mahati—great, vast (feminine of mahat).
   the siddhi of the karmacatustaya (SC V). mahattva — greatness, vastness.

     

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mahima — "greatness", a siddhi which gives and vyapti, which "constitute what the
   unhampered force to the workings of mind Europeans call telepathy".
   and body (see SC III under "Ashta Siddhi"). prakasa—clearness, light; clearness of the
maithuna ananda — a form of physical ananda    thinking faculty, an element of buddhisakti
   comparable in nature or intensity to the    (see SC II, "Shakti"); the divine light of
   experience of sexual union (maithuna).    knowledge into which sattva is to be con-
manahkosa — mind sheath.    verted in the process of liberation from the
manasa—mental.    three gunas (see SC VII, "Mukti").
mangala — auspicious, favourable. prakrti-jiva — the jiva (individual soul) as a
manisi— thinker.    portion of prakrti (cosmic Nature).
manomaya — mental. pranakosa—vital sheath.
mukhyaprana — the original state of the prana pratijna—promise; "programme".
   in the body before its separation into the pratimurti—image; rupa "seen in the personal
   five pranas.    consciousness as image of a remote reality".
mukti—liberation of the spirit and nature, the pratistha—support, base.
   second element of the last catustaya (see pravrtti—movement, activity; desireless im-
   SC VII).    pulsion, the divine equivalent of rajas.
murti—form, embodiment. prayoga—employment of any of the siddhis
nakta—"night", symbolic of non-manifesta-    of power (aisvarya, isita, vasita).
   tion or obscured consciousness. prema—love.
navadvare pure—in the "nine-gated city" of prema (ananda)—see premananda.
   the body. (Gita 5.13) premananda—"ananda of love", one of the
nidra—sleep.    seven levels of ananda, corresponding to the
nigraha — coercion of the nature.    vital-emotional plane.
nimisannapi—as well as blinking. (Gita 5.9) prerana—impulsion, inspiration; a direct
nimitta — instrumental or efficient cause.    indication of what is to be thought, felt or
niradhara — (subtle sense-perception) without    done; as part of literary karma, it is inspira-
   a support (of physical sensation on which it    tion received directly (silently) rather than
   is superimposed).    through heard communications or lipi.
nirananda—undelight. priya — pleasant.
nirguna — void of qualities. prthivi—earth; the solid state of substance,
nirukta—etymology; study of the origins and    one of the five elements whose right balance
   development of language, a part of sahitya.    and action in the body is essential to arogya;
niscestata — immobility, absence of effort,    solid excrement.
   passivity. purisa visrsti—voiding of excrement.
nitya anusmarana, nitya smarana — constant purnabrahmadrsti—vision of the totality of
   remembrance.    Brahman.
nivrtti—inactivity, quietism. rasadrsti—the subtle sense of taste.
pancabhauta — involving the five elements. rasagrahanam — seizing by the mind of the
para, para — supreme.    rasa or principle of delight in things, the
parthiva—consisting of or relating to prthivi.    first of the three stages of bhukti.
patala—the underworld. raudra—fierce; see raudrananda.
pisitarthi—seeking for flesh. raudrananda—fierce or intense ananda (more
prajna—the Master of Wisdom; the super-    intense than tivrananda); it is the form of
   conscient Spirit..    physical ananda which is associated with the
prakamya—a siddhi of knowledge by which    conversion of pain to pleasure.
   the mind and senses surpass the ordinary roga—disease; disturbance or imperfect func-
   limits of the body (see SC III under "Ashta    tioning in the bodily system; the force of
   Siddhi").    disease considered as a force of asiddhi
prakamya-vyapti—the combined working of    hostile to arogya.
the two siddhis of knowledge, prakamya rudra—fierce (raudra).

     

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rudrananda—fierce delight (see raudrananda). Samyama— concentration, directing or dwel-
rupa—forms, often symbolic or predictive    ling of the consciousness by which one
   images, seen in subtle vision (drsti) either in    becomes aware of all that is in the object;
   samadhi or the waking state; also, the    identification.
   faculty of such vision, regarded in the sandhi—euphonic combination.
   Record as a means of knowledge of con- santi—peace, the second member of the
   siderable importance. Minute attention is    samatacatustaya (SC I).
   paid to such details as the exact constitution sarathi—charioteer.
   of rupa from the various kinds of etheric sarira (ananda)—see kamananda.
   material (see akasa). This material is further sarirananda—physical ananda (see kaman-
   analysed according to three orders of "full-    anda).
   ness": "crude" (the primary state), "dense" sarvakarmasamarthya—the faculty of being
   or ghana ("material developed into sub-    able to accomplish any work that the nature
   stance of consistency") and "developed"    may undertake.
   ("when the substance has developed lifelike sarvam anantam jnanam anandam brahma—
   appearance of reality").    Brahman as the All, the Infinite, omniscient
rupadrsti— vision of forms (rupa).    Knowledge, all-pervading Bliss; the formula
sabda—sound; the subtle sense of hearing    of the brahmacatustaya (SC VI).
(sabdadrsti). sat-tapas—pure Force manifesting absolute
sabdadrsti—perception of subtle sounds.    Existence.
sadarsa—(samadhi) with vision. satyapratijna—true promise.
sahaituka—having a cause; (physical ananda) saundarya(m) — beauty; physical beauty as
   associated with an initiating stimulus, such    an element of the yogic perfection of the
   as a touch of some kind on the body.    body (see SC IV).
sahajadrsti— "innate vision", a faculty of saurya—solar.
   vijnana. savicara—a state of samadhi in which the mind
sahitya — literature; literary work including    does not reason logically but judges and
   poetry, prose and scholarship, an important    perceives.
   part of Sri Aurobindo's karma (see adesa). savikalpa—(samadhi) with distinctions, as of
Sahityasiddhi—perfection of literary work.    subject and object, knower and known; the
sakti—force, power; the supreme Power who    opposite of avikalpa samadhi.
   executes the will of the Ishwara; the different savitarka — (samadhi) with speculation, in
   aspects or personalities of this Power; the    which the mind is withdrawn into itself but
   sakticatustaya (SC II); the "power of the    goes on thinking and reasoning and
   instruments", a rectification of the working    doubting.
   and heightening of the capacity of mind, saviveka — (samadhi) with intuitive discrimi-
   heart, life and body, the second member of    nation.
   the sakticatustaya. se to rajii holo (Bengali) — he has agreed.
sakti-prayoga—exercise of spiritual power. siddhi—perfection, success; accomplishment
salamba—"with support", a type of rupa seen    of the aims of the yoga as a whole (see SC
   projected on a suggestive background.    VII) or of any movement of the yoga; an
sama—quiet, peace, rest; the divine passivity    occult or supernormal power (see SC III
   into which tamas is to be transformed.    under "Ashta Siddhi" for the enumeration
samadhi—yogic trance, a means of "increasing    and classification of these).
   the range of consciousness", the last member siddhiprayoga—employment of siddhis.
   of the vijnanacatustaya (SC III). smarana—remembrance, attention.
samata—equality, the first member of the songe (French) — dream.
   samatacatustaya (SC I).  sparsa—touch; the subtle sense of touch
samena samavasthita—present equally every- (sparsadrsti).
   where. (Cf. Gita 13.28) sparsadrsti—perception of subtle touches.
samsa—expression. sraddha—faith, belief; faith in the Lord and

     

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   his Shakti, the final element of the sakti-    of samadhi (see SC III under "Samadhi").
catustaya (SC II). svasakti—one's own power.
sraddha svasaktyam— faith in one's own svayamprakasa—self-luminous.
   power. sve dame—in its own domain.
sranti—fatigue, weariness. taijasa — "tejasic" (see tejas); tejomaya.
Sravana—hearing. tapas—force, spiritual power, will; concentra-
sruti—"hearing", inspiration; reception of    tion of energy to effect an end; the divine
   the vibration or word of the truth, a faculty    force of action into which rajas is to be
   of jnana.    transformed. Until it is purified from desire
sthairyam — steadiness, fixity.    and preference, it is "tejasic tapas" which
sthapatya—"architectural" rupa or lipi, i.e.    contains an element of "stress" and is a
   vision of things seen in relief on a back-    source of error.
   ground as if sculptured. tapyeta — one should apply tapas.
Sthapatyalipi—lipi in relief. teja, tejah — see tejas.
sthula—gross; the gross physical plane of tejas—energy, brilliance; energy of a type
   existence.    inferior to tapas and on which tapas is
sthulapranavad annam—a stratum of the kar-    established; mental light and energy; "fire",
   madeha consisting of material substance    one of the five elemental conditions of matter
   filled with gross life-energy.    whose balance in the body is essential to
suddha—pure.    arogya; one of the seven types of akashic
suddha (ananda) — see suddhananda.    material from which rupa and lipi are
suddhananda—"pure ananda", the subjective    formed.
   ananda corresponding to the ananda plane tejasvi— energetic.
   proper. tejo balam mahattvam pravrttih — energy,
suddhi—purification; "a total purification of    strength, greatness, activity : the first "general
   all the complex instrumentality in all the    formula" of the sakticatustaya, related to
   parts of each instrument", the first element    virya.
   of the last catustaya (SC VII). tejo balam pravrttir mahattvam—see preceding.
sukha(m)—happiness, the third member of tejomaya—consisting of or containing tejas.
   the samatacatustaya (SC I). tivra (ananda)—see tivrananda.
suksma—subtle; the subtle planes of exist- tivrananda—intense or thrilling ananda, one
   ence; the subtle parts of man's being.    of the five types of physical ananda.
suksmadeha—the subtle body. tivrata—keenness, intensity.
suksmadrsti—subtle sight; subtle sense-percep- tivratama — "most tivra", extremely intense.
   tion in general. tivratara — "more tivra", very intense.
suksmaprana—subtle life-energy. trataka—concentration of the vision on a
suksmapranavad annam—a stratum of the    single point.
   karmadeha consisting of material substance trikaladrsti—"vision of the three times"; direct
   filled with subtle life-energy.    knowledge of the past, present and future
suksmatva—subtlety.    (particularly, in the Record, the future); as
supta — sleeping.    an element of the vijnanacatustaya (SC III),
susupta—immersed in deep sleep.    it is jnana "applied to the facts and events
susupti—deep sleep.    of the material world".
suyama asva—well-governed horse; (symbol- trikalsiddhi—the siddhi of trikaladrsti.
   ically) well-controlled nervous energy. (See turiya dasyabuddhi—the sense of dasya of the
   sortilege of 12 Dec. 1912 from Rig Veda    fourth degree (which obeys helplessly the
   1.180.1)    direct impulse of the Master).
svapna—dream, dream-vision; often short for tyaga—renunciation.
   svapnasamadhi. udasinata—indifference, "being seated above,
svapnamaya — occurring in svapnasamadhi.    superior to all physical and mental touches" ;
svapnasamadhi—the second ("dream") state    the second stage of negative or passive

     

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   samata (see SC I).    balance and action in the body is essential
ugrata—forcefulness, intensity, violence.    to arogya.
urusamsa—wide in expression. veda-jhana—(intuitive) knowledge of the Veda.
utthapana—"the state of not being subject to vidyut—electricity.
   the pressure of physical forces", an element vijnana (m) — the supra- intellectual faculty,
   of the sariracatustaya (SC IV); the term    ideal knowledge (a term whose precise
   includes the phenomenon of levitation. "Pri-    meaning evolves in the course of the
   mary utthapana", for the perfection of which    Record); the vijnanacatustaya (SC III).
   Sri Aurobindo resorted to long periods of vijnanamaya—of the nature of vijnana; supra-
   walking back and forth in his room without    intellectual, ideal, gnostic.
   rest, depends on the full force of laghima, vijnana samadhi—samadhi on the level of
   mahimâ and anima in the mind stuff and    vijnana.
   psychic and physical prana, and is of the vijnana-siddhi—perfection of the elements of
   nature of "liberation from exhaustion, weari-    the vijnanacatustaya (SC III).
   ness, strain and all their results". The prac- vijnana yantrita — controlled by vijnana, ideal-
   tice of "secondary utthapana" involved the    ised.
   prolonged suspension of various limbs in virat—the universal Soul, the Spirit of the
   the air with the aim of making the body    external universe.
   able to "take and maintain any position or visaya—object of sense; often an abbrevia-
   begin and continue any movement for any    tion of visayananda.
   length of time naturally and in its own right". visayananda—ananda of the senses, one of the
   "Tertiary utthapana" is "when one is not    five types of physical ananda.
   necessarily subject to the law of gravitation visrsti—elimination, excretion; its diminution
   or other physical laws".    is regarded as a sign of improved assimila-
vaidyuta (ananda) — see vaidyutananda.    tion and progress in arogya.
vaidyutananda—"electric" ananda, one of the visvagati—the power acquired in svapnasa-
   five types of physical ananda.    madhi by which one can travel in a subtle
vaja—plenitude, substance.    body to distant places or other worlds;
vak—word; speech.    sometimes identified with samadhi itself as
vani—voice, speech; especially, speech "from    the last member of the vijnanacatustaya (SC
   above" revealing the will of the Master of    III).
   the Yoga. Its highest manifestation is viveka—intuitive discrimination, a faculty of
   "speech of supreme command"; its lower    jnana.
   forms are "speech substituted for thought" vrtra—in the Veda, the "coverer" who blocks
   and "speech attended with or formulated in    the flow of the waters of being; the power
   script".    that obstructs the yoga; (in the plural) the
vahmaya—(thought) formulated in words,    powers of Vritra.
   articulate; "the revelation of truth through vyakarana—grammar.
   right and perfect vak in the thought", a vyapti—telepathic reception or communica-
   special power of sruti.    tion, a siddhi of knowledge (see SC III
varna—"colour", one of the seven kinds of    under "Ashta Siddhi").
   akashic material for rupa and lipi. vyapti-prakamya — see prakamya-vyapti.
varna-lipi—coloured lipi. yantra—machine, instrument.
varnamaya—composed of varna, coloured. yantri—the user of a machine or instrument;
vayu—air, wind; the gaseous state of sub-    the divine "Mechanician".
   stance, one of the five elements whose right

     

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