abhiśastih— hostile assault.

abhyāsa — repetition, practice.

ādhāra—support, receptacle, vessel; 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.

ahaituka — without an external cause, spontaneous; not associated with an initiating stimulus (referring to any form of physical ānanday; also, one of the types of subjective ananda (see ahaituka ānanday, ahaituka ananda-the subjective ānanda corresponding to the mental plane.

ahaituka ānanda—the subjective

ananda corresponding to the mental plane.

aisvarya(m)— a siddhi of power (SC III ,Ashtasiddhi): effectiveness of the will acting as a command, without

special concentration on the person or object as in vaśitā.

aisvaryatraya—the "triad" of aisvarya, consisting of aisvarya, iśitā and vaśitā.

aisvaryavasitā—the combination of aisvarya and vaśitā.

ākāśa—ether, the subtlest of the five states of Matter; also, any of various immaterial ethers (vital, mental, etc.) The powers of higher worlds must possess the physical akāśa before they can manifest in Matter. Rupa and lipi seen in the āikāśa are distinguished from the citra ("pictorial") and sthapatya ("sculptural") types, which appear on a background from which they draw material. All rupa and lipi, however, are formed from "ākashic material", of which there are seven kinds .

ākāśā-śakti—the power of the ākiiSa (resisting the tapas).

akriyā udāsinatā — inactive unconcern.

ānanda—bliss, spiritual delight, ecstasy; an aspect of the supreme reality (see a.nanda brahman). As the highest stage of bhukti (SC VII), Ananda is experienced "throughout the system" in seven forms corresponding to the seven planes of being. These forms are, in ascending order: kamananda, premananda, ahaitukananda, cidghanananda, suddhananda, cidananda and sadananda. The first of these, kama nanda, is the representative type of physical ananda (see sarirananda), though a "subjective" kamananda is also mentioned. "Subjective Ananda" refers generally to the other terms. See also sama ananda.

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

ānandam — see ananda brahman.

ānandamaya—full of or consisting of ananda, blissful; belonging to the plane of pure ananda.

ānandam brahma — see ananda brahman.

ānandam jnānam anantam sarvam brahman — Brahman as Bliss, as Knowledge, as the Infinite, as the All; the formula of the brahmacatustaya (SC VI) with its terms in reverse order.

ananimā— absence or defect of anima.

anantaguna(maya) — (consisting of) infinite qualities (the second degree of the third intensity of Krsnadarsana).

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

anarvan — "without enemies", unattacked, irresistible

animā — "subtlety", a siddhi which frees the body from subjection to strain and pain (SC III, Ashtasiddhi).

Aniruddha — in the Record, the aspect of the fourfold isvara whose characteristic is perfection in works. His Shakti is Maha-saraswati.

annakośa—material "sheath" or body. anrta(m)—false, wrong; falsehood; negation of rtam.

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

antardrśta— "seen within"; samadhi in the waking state (jagrat) in which images are seen inside oneself in the mental ether, generally with eyes closed

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

asamatā — inequality, lack of samata.

asana—any of various postures or positions of the body.

aśanti — disquiet, disturbance, absence of santi,

aśāsti — non-expression.

asatya(m) — falsehood; negation of satyam.

asiddhi—imperfection; failure; negation of siddhi; the power that works against the achievement of perfection in the yoga.

asraddhā — lack of faith.

asura—Titan; in the Record, the sixth of the ten forms of consciousness through which man evolves: "mind concentrated on the buddhi".

aśva — the horse, Vedic symbol of vital energy.

asvada — taste; the subtle sense of taste.

atmaivabhud bhutdni—the Self has become all beings. [las Upanisad 7]

attahasya — loud laughter, "the laughter that makes light of defeat and death and the powers of the ignorance", part of the Mahakali aspect of devibhava.

avidya—ignorance; the relative and multiple consciousness.

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

bāla — child, boy, youth.

bālabhāava — state of being a child or like a child.

Balarāma — in the Record, the aspect of the fourfold isvara whose characteristic is Force. His Shakti is Mahakali.

bhāva—state of being; condition; subjective realisation; feeling; mood; 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.

bhokta — enjoyer.

bhrsta tavisi—afflicted force.

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

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

brahma—see brahman.

brahmadarśana— 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 (isvara, Krsna or Krsnakali) in the Brahman is required for the fullness of the darsana.

brahmadrsti—see brahmadarsana.

brahmamaya—consisting of brahman.

brahman — the infinite and omnipresent Reality, "the One besides whom there is nothing else existent". Brahman may be realised as nirguna or saguna and in the four aspects (sarvam anantam jnanam anandam brahma) enumerated in the brahmacatustaya (SC VI). See also brahmadarsana.

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

cakra — see kamacakra.

cāksusa—ocular or visual (perception, drsti); rupadrsti.

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

chāyāmaya — composed of chaya.

 cidānanda — ananda of pure consciousness, one of the seven levels of ananda, corresponding to cit.

cidghana (ānanda) — ananda of dense luminous consciousness, one of the seven levels of ananda, corresponding to vijndna.

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).

citralipi—"pictorial" lipi.

cit-tapas—consciousness-force; essential consciousness of being and its innate power of self-manifestation. daivi prakrti — divine Nature; the third member of the Sakticatustaya (SC II), also called devibhava. It consists of the possession of the four Shaktis: Mahesh-wari, Mahakali, Mahalakshmi and Maha-saraswati.

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

dāsya(m)—the state of being a servant or slave of the Divine; submission, surrender. Though dasya is not formally part of a catustaya, it is connected with the sakti-catustaya through ddsyalipsa, "the desire to serve", a quality of the sudra (SC II, Virya). 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 adhara independent of the personal Will to the Prakriti", and (3) "tertiary, a complete subjection, mechanical & volitional to the Ishwara with the Prakriti only as a channel".

deva — a god; the Godhead; also, in the Record, the seventh of the ten forms of consciousness through which man evolves: "mind concentrated on vijnana, exceeding itself.

devatā—deity; in the Record, any of the beings of various levels (physical, mental, etc.) whose government over the individual intervenes, except in the highest stages of dasya, between him and the direct government of the isvara.

devi—goddess; especially, the supreme Goddess, the divine Shakti.

devibhava—the manifestation of the powers of the Divine Shakti (devi) in the individual nature; another term for daivi prakrti.

dhanānām sātih— safety of the gains.

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

dhrti—persistence.

divah — heavens; levels of mind.

drsta—thing seen (in samādhi).

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

drsya—scene or object seen in samadhi.

duhkha—unhappiness.

dvaya — duality.

dvayāvin—"dualiser"; a type of hostile being in the Veda.

dyumria—luminous power.

enimvero (Latin)—certainly, indeed.

enisus (Latin) — strenuous, earnest.

eniteo, enitesco (Latin) — to shine forth, become bright, be eminent.

enitor (Latin) — to climb, make an effort, struggle.

enixe (Latin) — strenuously, earnestly.

enixus (Latin) — strenuous, earnest.

eno (Latin)—to swim away, swim across.

enodate (Latin) — clearly, plainly.

enodatio (Latin) — untying; explanation.

gana—group; body of attendants, especially the demigods attending on Shiva; in the Record, devatas who act as agents of prakrti, intervening between the isvara and the individual.

gandha — (subtle) scent; the subtle sense of smell (short for gandhadrsti).

gandhadrsti—the subtle sense of smell.

gandharasa—the taste of things smelt.

gandharva—a type of being, traditionally a celestial musician; regarded in the Record as a sub-type of deva often found in combination with lower types, to which it imparts grace and refinement.

gandharvi— Kali manifested in the gandharva type.

guna—quality.

hasya—"laughter", the last member of the samatacatustaya (SC I); "an active internal state of gladness and cheerfulness which no adverse experience mental or physical can trouble".

is — force of impulsion.  

.

isitā — a siddhi of power (SC III, Ashta-siddhi): "effectiveness of the will acting not as a command or  through the thought," as in aisvarya, "but through the

 heart or temperament (citta) in a perception of need or pure lipsā."

isthi hina mathes ther (Greek) — know in order to understand the beast.

isvarā—the Lord; in the Record, the isvara is identified with Krsna and is regarded as having a fourfold manifestation (Srikrish-na, Balarama, Pradyumna, Aniruddha) corresponding to the four aspects of the divine Shakti.

isvarabhāva—lordship, sovereignty; a quality common to the four aspects of daivi prakrti which carries with it "a sense of the Divine Power".

isvaradariana — vision of the Lord; see brahmadarsana.

isvari—the all-ruling Goddess; see Kali.

isvaribhava—state of manifesting the isvari.

 jagrad, jagrat—waking, in the waking state; the state of samadhi "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, one of the five elements whose right balance and action in the body is essential to arogya.

 jalya—relating to jala; watery.

 jiva—individual being.

 jnāna— knowledge; supra-rational thought-perception (often referred to in the Record as simply "thought"), the first member of the vijnanacatustaya (SC III).

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

Kāli—a name of the Goddess in her forceful and destructive, yet supremely compassionate aspect (see also Mahakali); in the Record, Kali usually designates the divine Shakti, the Power who carries out the will of the Lord (Krsna). The realisation of Kali is the second part of the karmacatus-taya (SC V).

Kālibhāva—the forceful temperament of the goddess Kali; the realisation of Kali, the divine Shakti, acting in one's nature to carry out the will of Krsna.

Kālikrsna—see Krsnakali.

kalyanairaddhā—faith that all is for the best; part of cittasakti (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 member 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 karma) is also referred to as kama. "Kama" is sometimes short for kamananda.

kāma ānanda — see kamananda.

kāmacakra—the subtle centre of desire (see kama); in the Record, this term refers to svadhisfhana, the second cakra. Strength in this centre is necessary in order to support the full intensities of kamananda.

kāmānanda—the principal form of physical ananda, that associated with the spiritual transmutation of sensuous desire (kama).

kampana—trembling.

karma—action, work; spiritual action in the objective field; perfect action on the basis of the vijnana, part of the karmacatustaya (SC V). In the Record, Sri Aurobindo referred to four principal aspects of his work for the world: religious or spiritual (dharma), literary (saitya), political (krti) and social (samaja or kama).

karma-kama—the combination of karma and kama, divine action and divine enjoyment, which together form the "objective half of the karmacatustaya (SC V).

kāvya—poetry.

Krsna—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). See also Krsnadars'ana.

Krsnabhāva — realisation of oneness with Krsna.

Krsnadarsana—the vision of Krsna in all, a form of brahmadarsana. Its three intensities are defined in the Record of 30 May 1915 as: (1) "Krishna seen behind the human mask"; (2) "Krishna seen in the human being"; (3) "the human being seen in Krishna". The three degrees of the third intensity are "Sarvamaya", "Anantagunamaya" and "Anandamaya Krishna". Beyond these is the consummation: "The human being = Krishna".

Krsnakāli—the union of Krsna and Kali. The dual realisation of Krishna and Kali, Ishwara and

Shakti, constitutes the "subjective half of the karmacatustaya (SC V). See also  Krsnakali darsana.

Krsnakāli darsana—the vision of Krsna and Kali in all, a form of brahmadarsana.

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

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

ksaya—habitation.

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

laghu mahimā—mahimd containing laghimd.

lilāmaya—of the nature of divine play (lila); (the Ishwara) enjoying the delight of the divine play.

lilāmaya darsana—dar&ana of the lilamaya isvara.

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

loka—world.

madhura—sweet; often short for madhura bhava or madhura dasya.

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

madhurā dāsi— the "sweet slave-girl", typifying the highest state of dasya.

madhurā dāsya—"sweet servitude"; ecstatic surrender to the divine Lover.

Mahākāli—one of the four aspects of the Divine Mother (see daivi prakrti). Her characteristics are "an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle".

Mahālaksmi—one of the four aspects of the Divine Mother (see daivi prakrti); the Shakti of beauty, love, delight and harmony who "throws the spell of the intoxicating sweetness of the Divine".

Mahdsārasvati—one of the four aspects of the Divine Mother (see daivi prakrti); she is "the Mother's Power of Work and her spirit of perfection and order".

mahat — great, large, vast; infused with mahima.

mahat laghima—laghima containing mahima.

mahattva—greatness, largeness, vastness.

Mahesvari—the first of the four aspects of the Divine Mother (see daivi prakrti); the Shakti of supreme knowledge "who opens us to the supramental infinities and the cosmic vastness".

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

mānasa, manasika— mental; of the manas or sense-mind.

mānastattva — mind-principle.

manomaya — mental.

manusa sparsa—human touch.

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

nama — name.

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

Nārāyana — a name of Vishnu or Krishna; the Divine making itself one with humanity even as the human, Nara, becomes one with the Divine.

Nārāyanadarsana— vision of Narayana in all.

nātha — master, protector, husband.

nati — submission to the divine Will; the third stage of negative or passive samata.

nidah — "the Restrainers", a kind of hostile being in the Veda, also referred to in the Record as "Confiners", "Censurers" or       "Powers of Limitation".

nidrā—sleep.

nirādhāra — (subtle sense-perception) without a support (adhara) of physical sensation.

nirānanda—undelight, negation of ananda. nirguna—(brahman) without qualities, the impersonal and ineffable Absolute.

niskāma—desireless.

nityasmarana—constant remembrance. novae z

patriae percipere (Latin) — to  perceive one's own new fatherland.

nulli visa cito decurrit tramite virgo (Latin) — seen by none, the maiden (the goddess Iris) swiftly runs down her path. [Aeneid 5.610]

pasāvi—Kali as ruler of the physical consciousness (pasu).

 pasu—"animal"; in the Record, the lowest of the ten forms of consciousness through which man evolves: mind concentrated on the bodily life.

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

pisāci—female pisaca; Kali as ruler of the sensational mind.

prābhutva—lordship.

prākamya— a siddhi of knowledge (SC III, Ashtasiddhi) by which the mind and senses surpass the ordinary limits of the body.

prakāsa—light, clarity; the divine light of knowledge into which sattva is to be converted in the liberation from the gunas (SC VII, Mukti); the faculties of knowledge in the vijnanacatustaya (SC III).

pramatha — in the Record, the fourth of the ten evolutionary types: "mind concentrated on the heart and the emotional and aesthetic part of the chitta".

prāmathesvari—Kali as ruler of the emotional mind (pramatha).

prana akasa—vital ether.

pranasakti—vital force.

prani— living.

pratistha — support, basis, pedestal.

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

premāmaya virodha — loving opposition.

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

prthivi—earth; the material principle; the objective world.

rajas—(in the Veda) the mid-world; interpreted by Sri Aurobindo to

raksas—a kind of demon (chiefly Vedic).

raksasa— in the Record, the fifth of the ten evolutionary types: "mind concentrated on the thinking manas".

raksasi—female raksasa; Kali as ruler of the thinking sense-mind.

rasa — sap, juice; taste; the subtle sense of taste (rasadrsti); the principle of delight in things.

rasadrsti—the subtle sense of taste.

rasagrahanam— seizing by the mind of the rasa or principle of delight in things, the first of the three stages of bhukti.

ratha — chariot; Vedic symbol of "ananda-maya movement".

raudra — fierce; see rauarananda.

raudrananda — fierce or intense ananda (more intense than tivrananda), the form of physical ananda associated with the conversion of pain to pleasure.

rocana—(in the Veda) a luminous world.

roga — disease; disturbance or imperfect functioning in the bodily system; the force of disease considered as a force of asiddhi hostile to arogya.

rta—true, right; of the nature of rtam.

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

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

rupa — form, image; forms or images, often symbolic or predictive, seen in subtle vision; 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 (citra and sthapatya).

rupadrsti—vision of forms (rupa); the subtle sense of sight.

rupasamddhi—rupa and samddhi, regarded   as a single part of vijndna.

rupa-siddhi—perfection of rupa.

rupa-visaya—an object seen in rupadrsti.

sabda—sound; the subtle sense of hearing.

sadananda — ananda of pure existence, one of the seven levels of ananda, corresponding to the plane of sat.

sadhāara—(subtle sense-perception) with the support (adhara) of a physical sensation.

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.

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

sahityasiddhi—perfection of literary work. sakama — desirous.

sakti—force, power; the supreme Power who executes the will of the Ishwara; the various aspects or personalities of this Power (see daivi prakrti); 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 ananda — equal ananda; the universal delight in all experiences which constitutes active or positive samatd.

samadhi—yogic trance as a means of increasing the range of consciousness, the last member of the vijnanacatustaya (SC III). It has three states, termed jagrat ("waking"), svapna ("dream") and su-supta ("deep sleep").

samananda — see sama ananda.

samata-—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. It has two forms, passive (negative) and active (positive), each with three stages. "Sama-ta" often refers to the whole samatacatus-taya.

samyak is—complete force of impulsion. santi — peace; the second member of the

samatacatustaya (SC I). saprana — living.

sarira — the body; the perfection of the body

 (sarira-siddhi); the asriracatustaya (SC IV).

sarira (ananda) — physical (ananda); see sarirdnanda.

sarirdnanda—physical ananda (SC IV, Ananda); its five varieties are kamananda, visayananda, tivrananda, raudrdnanda and vaidyutananda.

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

sarvalokadrsti—vision of all the worlds.

sarvam — see sarvath brahma.

sarvamaya — consisting of the All (the first degree of the third intensity of Krsna-darsana).

sarvam brahma(n) — (the realisation of) the Brahman that is the All, the first member of the brahmacatustaya (SC VI).

sarva-sundara — the All-Beautiful.

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

sati—safety; secure possession (of a siddhi).

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

satyasatya—truth and falsehood.

saumya — mild, gentle.

saumya-raudra—mild-fierce.

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".

savalambana — (lipi) with support (= sa-dhdra).

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).

siddhi-asiddhi—success and failure.

simhavahini (Bengali pronunciation: Singha-bahini)—rider on the lion.

 smarana—remembrance, attention.

sparsa—touch; the subtle sense of touch.

splanchna (Greek) — inward parts of the body, viscera; the heart or vital organs as the seat of feelings and character.

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

sraddha bhagavati—faith in God.

Sraddha svasaktyam—faith in one's own power.

sravana — (subtle) hearing.

Srikrsna — the first aspect of the fourfold isvara, that which contains all the other aspects (see Krsna).

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.

sthavara—inanimate.

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

sthulatva—gross materiality, concreteness.

suddha—pure; often short for suddhdnanda.

suddha ananda — see suddhananda.

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

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

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

suksma—subtle, supraphysical; (belonging to) the subtle planes of existence.

suksmavak — subtle speech (heard in samadhi).

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

susupta svapna — dream trance (svapna samadhi) passing into deep-sleep trance (susupta samadhi).

susupti—deep sleep.

suviryam arvata brahmand—perfect energy by the war-horse (symbolising "the active nervous power") or by the soul-thought. [Cf. Rg Veda 2.2.10]

svapna—dream; vision in svapnasamadhi;

the state of svapnasamadhi.

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".

svarvatir apah—"solar waters", waters (symbol of conscious being in its movements) which carry in them the light of svar, the luminous heaven of pure mind.

tapas—spiritual force, power, will; concentration 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 vijndna which acts through the siddhis of power (see tapas-siddhi). 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, haste and preference; the adjective "tapasic" is often used in this sense.

tapas-Sakti—force of tapas.

tapas-siddhi—perfection of tapas (i.e., of aisvarya, isita and vasita). The numbers from 40° to 100°, indicating degrees of effectivity of tapas, are explained in the Record of 6 August 1914 (A & R 14 [1990]: 124-25).

tapastraya—the "triad" of tapas, consisting of aisvarya, isita and vasita.

tapasyā—exertion of the personal will.

tapatya—in the Record, a form of tapas.

tejas — mental or spiritual energy; "soul-force" with its four modes expressed through the fourfold temperament (SC II, Virya); "fire", the principle of light and heat, one of the five material elements whose balance in the body is essential to arogya; one of the seven types of etheric material from which rupa and lipi are formed.

tejomayā—composed of or caused by tejas.

telos (Greek)—end, completion.

ther (Greek)—wild animal.

titiksa—endurance, "the bearing firmly of  all contacts pleasant or unpleasant"; the

first stage of negative or passive samata.

tivra—see tivrdnanda. tivrananda — intense or thrilling ananda, one of the five types of physical ananda. trataka—concentration of the vision on a single point.

traya — triad.

trikāladrsfi—"vision of the three times"; direct knowledge of the past, present and future (particularly, in the Record, the future); as a member of the vijnanacatustaya (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 eventuality actually intended".

triloka—the three lower worlds (physical, vital and mental).

udāslnā—detached, unconcerned, "seated above and indifferent".

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

urjo naptā sahasvan—the son of Energy, the master of Force.

utthāpanā—levitation; "the state of not being subject to the pressure of physical forces", part of the sariracatustaya (SC IV). It is dependent on the development of the three physical siddhis, laghima, mahima and anima. Primary utthapana, for the perfection of which Sri Aurobindo resorted to long periods of walking back and forth in his room without rest, meant a general liberation of the mental and physical being "from exhaustion, weariness, strain and all their results". The practice of "secondary utthapana" involved the prolonged suspension of various limbs in the air with 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 utthapana is "when one is not necessarily subject to the law of gravitation or other

 physical laws".

vaidyuta — see vaidyutananda.

vaidyutānanda—"electric" ananda, one of the five types of physical ananda. Sri Aurobindo says of it in the Record: "It comes as a blissful electric shock or current on the brain or other part of the nervous system and is of two kinds, positive or fiery and negative or cold."

vāk—word; speech; the faculty of verbal expression. For "vak of thought", see vanmaya. Sri Aurobindo identified five grades of the expressive power of vak: adequate, effective, illuminative, inspired, inevitable.

Vala—a Vedic demon, the "circumscriber" or "encloser"; the enemy who holds back the Light.

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

vānmaya—(thought) formulated in words, articulate (as opposed to "perceptive thought"); "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.

vijnāna—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 vijndnasiddhi are for some purposes listed as five rather than four, asfasiddhi being replaced by rupa and tapas. Rupa in this enumeration may be understood to include lipi; these two terms which are so prominent in the Record are not represented in the normal version of the saptacatustaya. Tapas means the three "siddhis of power" of the astasiddhi. Of the remaining siddhis, the two "siddhis of knowledge" which constitute "telepathy" seem to be combined with trikaladrsti, while the physical siddhis are for this purpose considered part of utthapana.

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

vijnānasiddhi — perfect possession of the supra-intellectual faculty and its means of knowledge and action; the perfection of the vijnanacatustaya (SC III).

viparita—contrary, inverse, perverse.

virya(m) — energy, strength of character; soul-force expressing itself through the fourfold personality (brahmana, ksatriya, vaisya, sudra), the first member of the sakticatustaya (SC II).

visaya—object of sense (physical or subtle); often an abbreviation of visayadrsti or visayananda.

visayadrsti—the faculty of subtle sensory perception; it consists of five specific faculties corresponding to the five senses: rupadrsH, sabdadrsti, sparsadrsti, gan-dhadrsfi and rasadrsti.

visayānanda—dnanda of the senses, the mildest of the five types of physical ananda.

visaya-nirananda—undelight in the objects of sense.

Visnu—a Hindu god, the Preserver of the world and the Lord who incarnates in the Avatars, including Krishna. In the Record, where Krishna is the supreme Deity, the darsana of Vishnu is a lesser form of Krsnadarsana, regarded as more impersonal and less intense than KrsnadarSana proper.

Vrtra—a Vedic demon, the "coverer" who blocks the flow of the waters of being; an obstructive or concealing power, identified in one place in the Record with "the material envelope".

vrtratva—state of being concealed by Vrtra; obscuration.

vyāpti—telepathic reception or communication, a siddhi of knowledge (SC III, Ashtasiddhi).

yantrabhāva—the sense of being an instrument.

yogasiddhi—achievement of perfection in Yoga.

yuddhalipsā—longing for battle, part of the Mahakali aspect of devibhava.