bahirdarśt"outward looking" (jagrat sam adhi)-, samadhi in the waking state in which images are seen outside oneself in the physical atmosphere.

bālabhāva— state of being like a child.

bālaka — child, youth.

bāla-Kāli—the girl Kali, the girlish mood or personality of the Shakti.

bāla-kiśora-bhava— the young lad aspect (of Krishna).

bāla-Krsna— child Krishna.

Balarama— the aspect of the fourfold man ifestation of the Supreme whose charac teristic is Force. His Shakti is Mahakali

Bhaga — a Vedic god, the Lord of divine enjoyment.

bhava—state of being; psychological condition; feeling; temperament; aspect; any of the various relationships between the individual soul and the Divine.

bhaya ānandamaya—fear transmuted into delight.

bhoga — enjoyment.

bhogasamarthya—capacity for desireless enjoyment, part of pranasakti (SC II, Shakti).

bhrātra — brotherhood.

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

bhurloka — the material world.

bibhatsa — disgusting.

brahmadarsana—vision of Brahman.

brahmadrsti—vision of Brahman.

brahman — the infinite and omnipresent Reality, "the One besides whom there is

nothing else existent"; in the Record, "Brahman" often refers to the realisation of the four aspects of the Supreme enumerated in the brahmacatustaya (SC VI).

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

brahmavarcasya — "spiritual force which comes from knowledge and purity"; a quality of the brahmana (SC II, Virya).

Brhaspati—a Vedic god, the Master of the creative Word.

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

buddher—of the thinking mind.

caitanya — consciousness.

caitanyamaya—composed of pure conscious ness; belonging to the plane of cit.

cakra — see kamacakra.

caksu(h)— the eye; physical vision.

candi—fierce; an epithet of Kali.

candibhdva—"the force of Kali manifest in the temperament"; in the early stages of the Record, the third element of the sakti-catustaya (SC II). It was gradually replaced by the more inclusive devibhdva or daivi prakrti with Mahakali as one of its four aspects.

chāyā— shadow; the lowest of the seven kinds of etheric material from which rupa and lipi are formed.

chāyāmaya — (rupa or lipi) composed of chdyd.

cidghana (ananda) — see cidghandnanda.

cidghanananda — ananda of dense luminous consciousness, one of the seven levels of ananda, corresponding to vijnana.

cit—consciousness; essential self-awareness

inherent in infinite existence (sat).

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).

cittākāśa— mental ether; "ether of the pran ie manas".

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

cittasya — of the emotional being.

daivabhava— divine condition.

daivi prakrti — divine Nature; the third element of the sakticatustaya (SC II), also called devibhava. "This means the possession of the four Shaktis: Maheshwari,  the Shakti of greatness and knowledge; Mahakali, the Shakti of force and violence; Mahalakshmi, the Shakti of beauty, love and delight; and Mahasaraswati, the Shakti of worldly reason (science) and work."

dānam vyayah kauśalam bhogalipsd — giving, spending, skill, seeking for enjoyment: the qualities of the vaisya (SC II,Virya).

darśana — vision; subtle sight; vision of the Divine (whether as brahman, Krsna or Kali) in all things and beings.

dasi— slave-girl.

dāsva(m) — the state of being a servant or

sense of mangala"; an element of citta-sakti (SC II, Shakti).

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 component of the karmacatustaya (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.

kāma ānanda—see kamananda.

kāmacākra— the subtle centre of desire; in

the Record, this term refers to svadhisthana, the second cakra. Strength in this centre is necessary in order to support the full intensities of the kamananda.

kamanānda—the form of physical ananda

associated with the spiritual transmuta tion 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), visayananda, tivrananda, raudrananda and vaidyutananda.

karma — action, work; perfect action on the basis of the vijnana, part of the karma

catustaya (SC V); specifically, in the Record, spiritual action in the objective field along the fourfold lines of the adesa.

karmasamarthya—capacity for all work; a quality common to the four aspects of daivi prakrti.

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

karma-siddhi asiddhi—success and failure in karma.

kartavya—what has to-be done.

kausala—skill, a quality of the ideal vaiśya temperament (SC II, Virya): "the dexterity and skill which is able so to arrange the means, the equipment, the action as to produce the greatest results possible and the best arranged results".

kauśalya—ski Ifulness, proficiency; formal perfection of lipi, referring to attributessuch as vividness, stability, legibility, etc.

kautuka-krida—game of delight and wonder.

kavi—seer.

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

Kŗșņabhava — realisation of oneness with

Krsna.

Kŗșņadarsana—the vision of Krsna in all,

part of brahmadarsana.

Kŗșņa-Kali—the dual realisation of Krishna

and Kali, Ishwara and Shakti, constituting the "subjective half" of the karmacatuștaya (SCV).

Kŗșņakali-darsana—vision of Krishna and Kali united.

kŗti—action, work; karma; especially, the political part of Sri Aurobindo's work.

kșatriya—the man of action or the fighter; the second aspect of the fourfold personality through which the divine Power manifests (SC II, Virya).

kșaya — loss, diminution.

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

lilāmaya—enjoying the delight of the divine play (lilā).

lipi—writing seen in subtle vision or the power of such vision, an instrument of vijnāna closely connected with trikaladrsti. Like rupa, lipi may manifest either in the ākāsa or in the form of citra or sthapatya on a physical background.

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

loka—world.   

madhura (bhāva)—the "sweet" relation with the Divine which is the most intense and blissful, the relation of lover and beloved.

madhuradasya—ecstatic surrender to the divine Lover.

Mahākalī—one of the four aspects of the Divine Mother (see daivi prakrti). Her characteristics are "an overwhelming in

samatā—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. It has two forms, passive or negative and active or positive, each with three stages. Samata may also mean the samatacatustaya itself.

sanmaya — composed of pure existence; be longing to the plane of sat.

śānta — calm, peaceful.

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

śarlra— the body; the perfection of the body (sarira-siddhi); the sariracatustaya (SC IV).

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

sarvam — short for sarvam brahma.

sarvam anantam jhanam— Brahman as the All, as the Infinite, as omniscient Knowl

edge; the first three members of the brahmacatustaya (SC VI).

sarvam brahma — (the realisation of) the Brahman that is the All, the first member of the brahmacatustaya (SC VI). sarvesam etesam tejo balam pravrttir mahattvam — in all of these (elements of viryathere must be) energy, strength, activity, greatness.

sarvesvetesu ksiprata sthairyam adinata ces varabhava(h) — in all of these (elements of sakti there must be) swiftness, steadiness, non-depression, mastery.

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

sati—safety; secure possession (of a siddhi satis universitatis (Latin) — enough of the universe.

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

in the vijnana.

satya manomaya — true mental.

saundarya(m) — beauty; physical beauty as an element of the perfection of the body (SC IV). It includes not only "continual youth", but the capacity of changing the features "to a form of perfect beauty".

śauryam ugratā yuddhalipsattahasyam daya cesvarabhavah sarvakarmasamarthyam—heroism, forcefulness, longing for battle,loud laughter ("the laughter that makes ligh

t of defeat and death and the powers of the ignorance"), compassion, sover eignty, capacity for all action: the four specific attributes of Mahakali and the three general attributes of daivi prakrti.

siddha—perfect.

siddhi — perfection; success; accomplishment of the aims of the yoga as a whole or of any movement of the yoga; the final member of the last catustaya. The word

may also mean an occult or supernormal power; in this sense, the eight siddhis of the Ashtasiddhi (SC III) are divided into two siddhis of • knowledge (vyapti and prakamya), three of power (vasita, ais-varya, isita), and three physical siddhis (mahima, laghima, anima).

śita-sparśa—touch of cold objects.

smarana — remembrance, attention.

snigdhata tejahślagha kalyanaśraddha prema-samarthyam — richness and gladness of feeling, affirmation of energy, faith in good, capacity for universal love: the four elements of sakti in the emotional being

(SC II, Shakti: Chittashakti).

sparśa—touch; the subtle sense of touch.

Spiegel (German) — mirror.

śraddha — faith; the last member of the sakticatustaya (SC II).

śraddha svasaktyam — faith in one's own power.

sravana — hearing.

śruti—"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 back ground as if sculptured.

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

śuddha — pure; see suddhananda.

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

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

śūdra—the last aspect of the fourfold per sonality through which the divine Power

manifests (SC II, Virya); its essential characteristics are self-giving, work and service.

sūksma— subtle, supraphysical; (belonging to) the subtle planes of existence. suksma drsti — subtle sight; subtle sense- perception in general; telepathic perception.

sūksmavisaya jagrat—samadhi in which subtle objects are perceived in the waking state.

sūksmendriya — subtle sense-organ.

sūnrtā— true and happy word.

Sūryā—the sun; the Vedic Sun-God (deity of the supramental plane).

susupta — immersed in deep sleep; state of deep sleep; the deepest state of samadhi.

susupti—deep sleep.

suvrkti—"clearness and separate fullness"; the process by which "all is clearly distinguished and put in its place".

svapada — own plane.

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

svapnamaya—dreamlike; occurring in svap nasamadhi.

svapnasamadhi — the second or "dream" state of samadhi; "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".

svaśaktyām— in one's own power.

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

tamoguna—the guna of tamas (inertia).

tapah-sakti—force of tapas.

tapas — spiritual force, power, will; concen tration of energy to effect an end; infinite  conscious force (cit-tapas), the second principle of the supreme reality. In the Record, tapas or its most common English equivalent, "Power", often refers to the dynamic aspect of the vijnana which acts through the siddhis of power (SC III, Ashtasiddhi). Tapas is also the name given to the divine force of action into which rajas is to be transformed in the liberation from the three gunas (SC VII, Mukti). There is, however, a lower form of tapas which contains elements of stress

and preference; the adjective "tapasic" is often used in this sense.

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

taras—rapidity.

tat—That (indicating the Absolute).

tejas — mental or spiritual energy; "fire", the principle of light and heat, one of the five material elements; one of the seven types of etheric material from which rupa and lipi are formed.

tejomaya—(rupa or lipi) composed of tejas.

telos (Greek) — end, completion.

tiraskarani—curtain.

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

tivra — see tivrananda.

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

trailokya drsti—vision of the three worlds (mental, vital and physical).

trātaka — concentration of the vision on a single point.

trikāladrsti—"vision of the three times"; direct knowledge of the past, present and future (particularly, in the Record, the future); as an element of the vijnanacatus- taya (SC III), it is jnana "applied to the facts and events of the material world". It has two forms: "telepathic trikaldrishti" which "gives the fact and tendency of actual and potential forces in action", and "decisive trikaldrishti" which "can alone perceive the unalterable eventual ity actually intended".

Tvastr — a Vedic god, "the Fashioner of things".

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

udvigna ānandabhava—state or aspect of troubled ananda.

utthāpana — levitation; "the state of not being subject to the pressure of physical forces", part of the sariracatustaya (SC IV ."Primary utthapana" meant a general liberation of the mental and physical being "from exhaustion, weariness, strain and all their results". The practice of