abhyasa—repetition, practice.

adesa—imperative command from the Divine; in the Record, usually the divine command received by Sri Aurobindo in Alipur jail to accomplish a certain work for the world. This work had four principal parts: religious (dharma), literary (sahitya), political (krti) and social (samaja or kama)

adesasiddhi—fulfilment of the adesa relating to Sri Aurobindo's outward life-work (as distinguished from yogasiddhi, the fulfilment of his personal sadhana).

adhara—support, receptacle; the mental-vital-physical system as a vessel of the spiritual consciousness.

ahaituka—without any special cause, spon-

taneous; (physical ananda) not associated with an initiating stimulus.

aisvarya—a siddhi of power (SC III, Ashtasiddhi): effectiveness of the will acting as a command, without any special concentration as in vasita.

akasa—ether, the subtlest of the five states of matter (bhuta); also, any of various immaterial ethers (vital, mental, etc.) Rupa and lipi seen in the akasa are distinguished from the citra ("pictorial") and sthapatya ("sculptural") types, which appear on a background from which they draw materials; they may be projected on a background for greater distinctness, but are not dependent on this support.

akasarupa—rupa seen in the akasa.

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

ananda brahman—see anandam brahma.

anandamaya—full of ananda, blissful; belonging to the plane of pure ananda.

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

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

anima—"subtlety", a siddhi by which the body can be freed from subjection to strain and pain (SC III, Ashtasiddhi).

anna — matter, the physical being.

annamaya—physical.

antardarsi — "inward-looking" (jagrat samadhi); same as antardrsta.

antardrsta—"seen within"; samadhi in the waking state in which images are seen inside oneself, generally with eyes closed.

aparardha—the lower hemisphere of existence, consisting of the worlds of Matter, Life and Mind.

arogya—health; freedom from disease or disturbance in the bodily system, a component of the sariracatustaya (SC IV).

arogyasakti—the power of health.

arogyasiddhi—the perfection of health.

asamata—inequality, lack of samata.

asanti—disquiet, unrest.

asiddhi—imperfection; negation of siddhi.

asu—vital force.

asva(h) patvabhih saphanam — horses (symbolic of vital energies) with tramplings of their hooves. [Cf. Rg Veda 5.6.7]

asvapna—absence of dream-vision.

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

atri—"devourer", a type of hostile being in the Veda.

avidya—ignorance; the relative and multiple consciousness.

bahirdarsi—"outward-looking"; samadhi in the waking state in which images are seen outside oneself in the physical atmosphere.

bauddha—relating to the buddhi; intellectual.

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

bhuta—"becoming"; living being; any of the five elements or states of substance,— akasa ("ether"), vayu ("air"), tejas ("fire"), jala ("water") and prthivi ("earth")— which constitute the material universe and the physical body.

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

bodha—awareness.

brahmadarsana—vision of Brahman.

brahmadrsti—vision of Brahman.

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

buddha bhava — mental condition.

caitanya—consciousness.

canda—fierce, ardent, intense.

candibhava—the force of Kali (Candi, "the fierce one") manifest in the temperament; considered at an early stage of the Record to be the third element of the sakticatustaya (SC II).

candra tejas—"lunar" (reflected, indirect) fight and energy.

chayamaya—"shadowy"; composed of chaya (the lowest of the seven kinds of "crude" material from which rupa is formed).

cidakasa—an ether of pure consciousness behind the mental ether (cittakasa).

citra— "pictorial" rupa or lipi; subtle images or writing seen on a background rather than in the akasa, and as two-dimensional pictures rather than in relief (sthapatya).

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

darsana—vision.

dasya—the state of being a servant or slave of the Divine; submission, surrender. dasyalipsa—desire to serve; the third quality

of the ideal sudra temperament (SC II, Virya).

deva agni—the god Agni (Vedic god of Fire symbolising divine Force and Will).

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

dharanasakti — "faculty of holding"; the power of the body "to hold whatever force is brought into it by the spirit and to contain its action without spilling and wasting it or itself getting cracked"; the fourth element of dehasakti (SC II, Shakti).

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

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

dvita — "the god or Rishi of the second plane of the human ascent... that of the Life-Force".

eka—one.

engus (Greek) — near.

ghrtam—clarified butter (ghee); Vedic symbol of "a rich and bright mental activity".

guna—quality.

jagrad drsti—waking vision.

jagrat — awake, in the waking state; samadhi in the waking consciousness.

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

jalamaya—consisting of or relating to jala.

jayalabha—attainment of victory.

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

jyoti(h) — light.

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

The manifestation of Kali is the second element of the karmacatustaya (SC V).

Kalidarsana—vision of Kali.

kama — desire; a quality of the ideal sudra temperament in which desire changes to "the joy of God manifest in matter" (SC II, Virya); as a component of the karma-catustaya (SC V), kama is the divine enjoyment which accompanies a divinised action in the world (karma). The social aspect of Sri Aurobindo's fourfold work (see adesa) is also referred to as kama. "Kama" is sometimes an abbreviation of kamananda.

kamacakra—the subtle centre of desire; in the Record, this term refers to svadhi-sthana, the second cakra. Strength in this centre is necessary in order to support the full intensities of the kamananda.

kamananda — the form of physical ananda associated with the spiritual transmutation of sensuous desire (kama); the same word is also used as the generic term for physical ananda with its five varieties: kamananda (in the specific sense), visay-ananda, tivrananda, raudrananda and vaidyutananda.

karma—action, work; perfect action on the basis of the vijnana, part of the karma-catustaya (SC V): specifically, spiritual action in the objective field along the fourfold lines of the adesa.

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

kausalya—skilfulness, proficiency.

khata (Bengali, etc.)—notebook.

kosa—sheath, body.

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

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

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

ksatratejas—the energy or "soul-force" of the ksatriya; the qualities of the man of

action or the fighter (SC II, Virya).

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

lilamaya — enjoying the delight of the divine play (lila).

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

lipi-kausalya—skilfulness of lipi.

lipsa—seeking, longing; "divine desireless reaching out of Brahman in personality to Brahman in the vishaya or object"; a means by which isita is effected.

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

maithuna—maithunananda, a form of kam-ananda comparable in nature or intensity to the experience of sexual union (maithuna).

namarupa—name and form.

Nara — "man"; the human soul, eternal companion of the Divine; (vision of) Krishna manifest in and as humanity.

Narabhava—Nara-aspect.

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

Narayanadarsana—vision of Narayana.

nirananda—negation of ananda.

parabhava—supreme aspect.

parabrahmadarsana—vision of the supreme Brahman.

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

parthiva—relating to prthivi, the solid state of substance.

patala—the underworld.

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

pradiv—a plane of mind mixed with vitality between bhuvar and svar.

prakasa—light, clarity, "transparent lumi-

nousness"; the divine light of knowledge into which sattva is to be converted in the liberation from the three gunas (SC VII, Mukti).

pranakosa—vital sheath.

pranamaya — vital; composed of nervous energy.

pranasakti—vital force.

prasada — usually called atmaprasada, "a state of clearness, purity and contentment in the whole self; the last term of the first catustaya.

pravrtti—movement, activity; the desireless impulsion into which rajas has to be converted in the liberation from the three gunas (SC VII, Mukti).

prema—love; love which seeks no return, a quality of the ideal sudra temperament (SC II, Virya).

purohita—"put in front".

raudra—see raudrananda.

raudrananda — fierce or intense ananda (more intense than tivrananda), the form of physical ananda 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 arogya.

rogasakti—force of disease.

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

rupa—form, image; forms or images, often symbolic or predictive, seen in subtle vision in samadhi or the waking state; also the faculty of such vision (rupadrsti), an instrument of vijnana. 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 (see citra and sthapatya).

sabda—sound.

saguna—(brahman) with infinite qualities, the basis of the realisation of the dynamic and personal aspect of the Divine.

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

sahasa—boldness, "the active courage and daring which shrinks from no enterprise however difficult or perilous"; part of ksatratejas (SC II, Virya).

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

sakti — force, power; the supreme Power who executes the will of the Ishwara; the various aspects or personalities of this Power. In the Record, "Shakti" refers especially to "the Power that directs the Yoga"; sakti also means the "power of the instruments", a heightened capacity of mind, heart, life and body, the second member of the sakticatustaya (SC II).

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

sama—equal.

samadhi—yogic trance as a means of increasing the range of consciousness, the last member of the vijnanacatustaya (SC III),

samaja — society; the social part of Sri Aurobindo's work (see adesa), also called kama.

samarana—struggle, battle.

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

samvrta—covered, concealed.

sapta hotrah—seven powers of the (inner) sacrifice.

sarva(m) brahma—(the realisation of) the Brahman that is the All, an aspect of the "fourfold Brahman" (see SC VI).

sarvananda—universal ananda.

sarvasundara—the All-Beautiful.

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

satir dhananam — "safe enjoyment of our havings", assured possession of our (spiritual) riches. [Cf. Rg Veda 1.4.9]

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

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

siddhi — perfection; success; accomplishment of the aims of the yoga as a whole or of any movement of the yoga; an occult or supernormal power. In the last sense, the eight siddhis of the Ashtasiddhi (SC III) are divided into two siddhis of knowledge (vyapti and prakamya), three of power (vasita, aisvarya, isita), and three physical siddhis (mahima, laghima, anima).

smarana—remembrance, attention.

sparsa—touch.

sraddha — faith; the last member of the sak-ticatustaya (SC II).

sraddhamaya—full of faith.

sravana—hearing.

Srikrsna—see Krsna.

Srikrsnadarsana—vision of Sri Krishna.

Srikrsna Narayana caitanya —  consciousness of Sri Krishna in his Narayana aspect.

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.

sthenos (Greek)—forcefully.

sthula—gross, physical.

suddha—pure.

suddhananda — "pure ananda", the subjective ananda corresponding to the ananda plane proper.

sudrani—female sudra.

sukham—"happiness", the third term of the first catustaya; "a positive state of happiness in the whole system".

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

svabhava—individual nature; the truth of one's being.

svapna—dream, dream-vision.

svapnasamadhi — the second or "dream"

state of samadhi.

svapnasiddhi—the perfection of svapna-samadhi.

svar—the plane of luminous Mind.

svarat—self-ruler.

tapas—spiritual force, power, will; concentration of energy to effect an end; infinite conscious force (cittapas), 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). As the Mahakali tapas, it is connected with the sakticatustaya (SC II, Chandibhava). Tapas (or pravrtti) is also the name given to the divine force of action into which rajas is to be transformed in the liberation from the three gunas (SC VII, Mukti). There is, however, a lower form of tapas which contains elements of stress and preference; the adjective "tapasic" is sometimes used in this sense.

tapas-sakti—force of tapas.

tapas-siddhi—perfection of tapas (i.e., of aisvarya, isita and vasita).

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

tapomaya—consisting of tapas.

tejas—mental or spiritual energy; "soul-force" with its four modes (brahmatejas, etc.) expressed through the fourfold temperament (SC II, Virya); "fire", the principle of light and heat, one of the five material elements (bhuta). In the psychological sense, true tejas is "pure fire of spirit", but there is a lower, mental or rajasic tejas which is full of effort and straining and a source of error.

tejomaya—consisting of or relating to tejas.

tivra—see tivrananda.

tivrananda—intense or thrilling ananda, one of the five types of physical ananda.

trailokyamayi prakrti—the lower Nature consisting of the three worlds (triloka).

trikaladrsti—"vision of the three times"; direct knowledge of the past, present and future; as an element of the vijnana-catustaya (SC III), it is jnana "applied to the facts and events of the material

world".

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

ugrata—forcefulness, intensity.

utthapana—levitation; "the state of not being subject to the pressure of physical forces", part of the sariracatustaya (SC IV).

vaidyuta—see vaidyutananda.

vaidyutananda—"electric" ananda, one of the five types of physical ananda.

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

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

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

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

vidvan deva—the Godhead who knows all.

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

vijnanabuddhi—"intuitional mind", a faculty intermediate between intellectual reason (manasabuddhi) and pure vijnana.

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

visaya—object of sense.

visva varyani sravasya—all the boons of inspired knowledge. [Rg Veda 1.149.5]

vivrta—open, revealed.

vraja bhuranta gonam—(the steeds of life-energy) gallop to the pens of the luminous cows (the illuminations of the divine Truth). [Rg Veda 5.6.7]

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

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.

vyakta—manifest.

vyapti—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 sometimes mentioned along with the siddhis of power.

yogasiddhi—perfection in Yoga.