adesa—inner command; 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 or spiritual (dharma), literary (sahitya), political (krti) and social (samaja or kama).

adesasiddhi—fulfilment of the adesa relating to Sri Aurobindo's outward life-work.

agneya-sparsa—fiery touch.

agni—fire; the Vedic god of Fire, lord of divine Tapas; one of the seven kinds of "akashic material" from which rupa and lipi are formed.

agnimaya—consisting of agni.

ahaituka—without an external cause; not associated with an initiating stimulus (referring

to any form of physical ananda); also, one of  the types of subjective ānanda (see ahaituka ananda).

ahaituka ananda—the form of ānanda corresponding to the mental plane.

aisvarya—"lordship"; 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 vasita. The term is also used as a synonym for isvarabhava.

aisvaryabhava—same as isvarabhava.

akasa—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 akasa before they can manifest in Matter. 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 material. All rupa and lipi, however, are formed from "akashic material", of which there are seven kinds.

amangala—inauspicious, unfavourable; misfortune, adversity.

amangalabodha—sense of adversity.

ananda—bliss, spiritual delight, ecstasy; an aspect of the supreme reality (see ānanda - brahman). As the highest stage of bhukti (SC VII), ānanda 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, kamananda, represents physical ānanda with its five varieties (SC IV, Ananda). See also soma ānanda.

anandabrahmadarsana—vision of ānanda brahman.

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).

anandamaya—full of or consisting of ananda, blissful; belonging to the plane of pure ananda; the third degree of the third intensity of Krsnadarsana.

anandam brahma — see ānanda brahman.

ānanda purusa—the conscious Being or divine Person as a spirit of delight; the personal aspect of ānanda brahman.

ānanda tattva — the principle of ānanda.

ananta—see anantam (brahma).

anantagunamaya—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).

anantam jnanam brahma—Brahman as an all-pervading infinity and knowledge.

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

anisabhdva—sense of powerlessness; the opposite of isvarabhava.

anrta(m)—false, wrong; falsehood; negation  of rtam.

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

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

antarjyoti(h) — inner light.

anumanta—giver of the sanction.

anumati—consent, sanction.

apara—lower.

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

arogyaprakrti—health-nature.

arogyasarira—health-body.

asamata—inequality; lack of samatā.

asanti — disquiet, disturbance; absence of santi.

asaurya—lack of heroism (saurya).

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

asivam — inauspicious circumstances, misfortune, adversity.

asu—breath; life; force.

asukham—unhappiness; negation of sukham.

atmarati—delight in the Self.

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.

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

bahyasparsa—outward touch.

bharta—upholder.

bhava—state of being; condition; inner realisation; feeling; temperament; aspect.

bhoga—enjoyment; see sama bhoga.

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

brahma—see brahman.

brahmabhava — inner realisation of Brahman.

 brahmadarsana—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.

brahman — the infinite and omnipresent Reality, "the One besides whom there is nothing else existent". Its four aspects (sarvam anantam jnanam anandam) are enumerated in the brahmacatustaya (SC VI). See also brahmadarsana.

brahmatmabhava—realisation of the Self as one with Brahman.

brhad arcis—vast ray.

brhai—wide, vast; vastness; the vast and total consciousness proper to the vijnana.

brhattara—wider, very wide.

brhattva—wideness.

bubhuksa—appetite.

caitanya—consciousness.

cakra — any of the seven centres of consciousness in the subtle body; in the Record, particularly the second centre— svadhisthana—whose perfection is necessary in order to contain the full force of kamananda without disturbance to the system.

cakra-sakti—force of the (second) cakra.

candra varhsa—lunar dynasty (the line of ancient Indian kings traditionally held to be descendants of the Moon).

chaya - shadow; the lowest of the seven kinds of "akashic material" from which rupa and lipi are formed.

chayamaya—composed of chaya.

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

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

daihika—bodily.

daiva—divine.

daivabhava—divine condition.

 daivi prakrti— divine Nature; the third member of the sakticatustaya (SC II), also called devibhava. It means the possession of the four Shaktis: Maheshwari, Mahakali, Mahalakshmi and Mahasaras-wati.

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

dasi— slave-girl.

dasi-isvari—the devi as servant and ruler.

dasya(m) — the state of being a servant or slave of the Divine; submission, surrender. Dasya is connected with the sakticatustaya through the Mahasaraswati aspect of devibhava as well as through dasyalipsa, "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".

dehasakti—bodily force (SC II, Shakti).

deva—a god; the Godhead.

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. Each of its four aspects is described by four terms (see Mahakali, Mahesvari, Mahalaksmi and Mahasarasvati). Common to all four are daya isvarabhavah sarvakarmasamarthyam, "compassion, sovereignty, capacity for all works".

dhuma — smoke; one of the varieties of "akashic material" from which rupa and lipi are formed.

dhumramaya—composed of dhuma.

Dieu sorti de Vecole (French) — God who has left school.

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

drsya—scene or object seen in samādhi.

ebhih stomebhih — by these hymns of affirmation. [Rg Veda 7.62.2]

engus (Greek) — near.

flottement (French) — floating, wavering.

fonder l'enseignement morale (French) — to found the moral teaching.

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

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

gandhadrsti—the subtle sense of smell.

georgos (Greek)—tiller of the soil, farmer.

ghana—dense (see rupa).

ghana caitanya—dense consciousness.

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".

hetu—cause; especially, in the Record, an initiating stimulus for physical ānanda.

indriya—sense-organ.

in motu (Latin)—in motion.

in statu (Latin) — in place, not moving.

isvara—the Lord; see Krsna.

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

isvaradarsana—vision of the Lord; see brahmadarsana.

isvari—the all-ruling Goddess; see Kali.

jagrad, jagrat—waking, in the waking state; the state of samādhi "when in the waking consciousness, we are able to concentrate and become aware of things beyond our consciousness".

jara—old age.

jiva—individual being.

jnana—knowledge; supra-rational thought-perception (often referred to in the Record as "thought"), the first member of the vi-jndnacatustaya (SC III); jnanam brahma.

jnanam (brahma) — (the realisation of) the Brahman as self-existent consciousness and universal

knowledge, the third member of the brahmacatustaya (SC VI).     

jnata—knower.

jugupsa—repulsion.

jyoti(h) — light; one of the seven kinds of    "akashic material" from which rupa and lipi are formed.

 jyotirmaya—composed of jyotih. kacca (Hindi) — unripe, immature.

kala—time.

Kali— a name of the Goddess in her forceful and destructive, yet supremely compassionate aspect (see also Mahakalt); 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 karmacatustaya (SC V)

kdma—"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 adesa) is also referred to as kama. "Kama" is sometimes short for kamananda.

kamananda—the principal form of physical ananda, that associated with the spiritual transmutation of sensuous desire.

karana—consecrated wine used in Tantric worship; hence, ordinary wine.

karma—action; work; perfect action on the basis of the vijnana, part of the karmacatustaya (SC V); specifically, in the Record, spiritual action in the world along the fourfold lines of the adesa.

karmasiddhi—perfection of karma.

karta—doer.

kleinos (Greek) — famous.

kratum sacetasam—conscious Will.

krnusva pajah—create a massive strength. [Rg Veda 4.4.1]

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 Krsnadarsana.

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".

Krsnakali—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).

Krsnakali-darsana—vision of Krishna and Kali united; see brahmadarsana.

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

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

lekha—writing.

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

lilamaya darsana—vision of the lilamaya isvara.

lipi—writing seen in subtle vision or the power of such vision, an instrument of vi-jndna closely connected with trikaladrsti. Like rupa, lipi may manifest either in the akdsa or on a supporting physical background.

lointain (French) — distant.

madhura—sweet; often short for madhura dasya.

madhura dasya—"sweet servitude"; ecstatic surrender to the divine Lover.

Mahakali—one of the four aspects of the Divine Shakti. Her characteristics are listed in the Record as sauryam ugrata yuddha-lipsd attahasyam, "heroism, impetuosity, longing for battle, loud laughter".

Mahalaksmi— one of the four aspects of the Divine Shakti. Her characteristics are listed in the Record as prema bhavasamrddhih saundaryalipsa snehahasyam, "love, richness of feeling, urge for beauty, affectionate laughter".

Mahasarasvati—one of the four aspects of the Divine Shakti. Her characteristics are listed in the Record as dasyam buddhicaturyam karmalipsa pritih, "service, acute-ness of intellect, inclination for work, gladness".

Mahesvari—one of the four aspects of the Divine Shakti. Her characteristics are listed in the Record as santih visalata aikyalipsa atmaprasadah, "peace,

wideness, will for unity, serene self-contentment".

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

manas brahman—brahman manifested in mind.

manasika — mental, relating to the sensational mind (manas).

mahgalya—auspicious, favourable, fortunate.

manisah — illumined thoughts. manomaya—mental.

Marut—name of the Vedic storm-gods; in the esoteric interpretation of the Veda, "the energies of Mind".

motu—see in motu.

namarupa—name and form.

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

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

Narottama—"the supreme man"; perhaps the same as Narayana.

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

nidah — "the Restrainers", a kind of hostile being in the Veda.

nidra—sleep.

nirananda—undelight, negation of ānanda.

nirvijhana—without vijnana, non-ideal.

nyunata—deficiency.

pajah — massive strength.

prabhu—the presiding Lord.

prajavat—fruitful, having good issue.

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

prakasa—light, clarity; the divine light of knowledge into which sattva is to be converted in the liberation from the gunas

 (SC VII, Mukti); the highest of the seven types of "akashic material" from which rupa and lipi are formed.

pranakosa—vital "sheath" or body.

pratistha—support, basis, pedestal.

pravrtti—movement, activity.

prayas—enjoyment, delight; "the soul's satisfaction in its objects".

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

premakama—prema and kama.

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

prthivi—earth; the material principle.

prthu pajah — wide mass of strength.

prthvi(m) prasiti(m)—wide movement. [Cf. Rg Veda 4.4.1]

prthvi trsvi prasiti—wide and swift movement. [Cf. Rg Veda 4.4.1]

purah — fortresses, cities; (symbolically) worlds.

purohiti—placing in front.

puru visva janima manusanam—all the many births of men. [Rg Veda 7.62.1]

raksaso niyata—assail the Rakshasas. [Rg Veda 5.42.10]

rasa—taste; the subtle sense of taste; appreciative perception by the mind of the "taste" or quality in each object of experience, the first stage of active or positive samatā (also called sama rasa).

raudra (ananda) — see raudrananda.

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

roga — disease; disturbance or imperfect functioning in the bodily system.

rogamaya—diseased, unhealthy.

rogasarira—body afflicted by disease.

rta—right, true; 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.

rudrabhava—vehemence, intensity. 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 "akashic 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 ākāsa or on a suggestive or supporting background.

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

rupadrfya—vision of forms in samādhi.

rupasamādhi — samādhi in which rupa is seen.

rupa-siddhi—perfection of rupa.

sabda—sound; the subtle sense of hearing.

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

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

sāhasa---boldness, "the active courage and daring which shrinks from no enterprise however difficult or perilous"; a quality of the ksatriya temperament (SC II, Virya).

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

sāhityasiddhi—perfection of literary work. sajosa—united.

sakāma—accompanied by kāma or kāmānanda. sāksi—witness.

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 sokticatustaya (SC II); the sakticatustaya itself.

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 ananda—equal ananda; the universal delight in all experiences which consti-

tutes active or positive samatā; also, the third and last stage of positive samatā.

sama bhoga—"the equal enjoyment in the Prana of all things, happenings, experiences, objects etc.", the second stage of positive samatā.

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

samānanda—see sama ānanda.

sama rasa—equal rasa of the mind and intellect in all things and happenings, the first stage of positive samatā.

samatā—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 samatācatus-taya.

samo divā dadrie rocamāno—together with heaven he appears shining. [Rg Veda 7.62.1]

sāmrājya—outward empire, "the control by the subjective consciousness of its outer activities and environment".

samrāt—universal sovereign; one who is master of his environment.

samyama—concentration, directing or dwelling of the consciousness by which one becomes aware of all that is in the object.

sānti — peace; the second member of the samatācatusfaya (SC I).

saprema—accompanied by prema or premā-nanda.

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

sarira—physical (ānanda or siddhi).

sarvam anantam jnānam ānandam—(Brahman as) the All, the Infinite, omniscient Knowledge, all-pervading Bliss; the formula of the brahmacatustaya (SC VI).

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.

sasraddhā sakti—force with faith.

sat-purusa—the spirit in its poise of pure existence.

satya(m)—true; 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).

saury a—"heroism", an attribute of Mahākali; mentioned once as an element of viryam, perhaps in place of sāhasa.

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 (vyāpti and prākāmya), three of power (vasita, ais-varya, isitā), and three physical siddhis (mahimā, laghimā, animā).

siddhi-asiddhi—success and failure.

smarana—remembrance, attention.

sparsa—touch; the subtle sense of touch.

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

sraddhā bhagavati—faith in God.

sraddhā svasaktyām—faith in one's own power.

srauta—of the nature of sruti or inspired  knowledge.

sravāmsi—inspirations.

sravana—(subtle) hearing.

srāvayatpatim—the Master of things who opens our ears to the knowledge. [Rg  Veda 5.25.5]

sruti—"hearing", inspiration; reception of the vibration or word of the truth, a faculty of jnāna.

statu—see in statu,

sthāna—place; stationary condition.

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

suddha—pure; sometimes short for suddhānanda.

suddha ānanda—see suddhānanda.

suddhānanda—"pure ānanda", the form of ānanda corresponding to the ānanda plane proper.

sukha(m) — "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.

suksmabodha—subtle sensory awareness.

supta-svapna—dream trance passing into deep-sleep trance.

surya—the sun (symbol of vijnana).

susupta—immersed in deep sleep or in the state of trance resembling deep sleep; the deepest state of samādhi.

susupti—deep sleep; susupta samādhi.

suvitam—"right going"; truth of thought and action.

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

svapna-jagrat—awake in svapnasamādhi.

svapnasamādhi — the second or "dream" state of samādhi; "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".

svapna-susupti—deep-sleep trance with dream vision.

svarāt—self-ruler; master of all one's inner states and activities.

svasaktyām—in one's own power.

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 vijnana 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.

tapasbuddhi—will-thought.

tapas-siddhi—perfection of tapas (i.e., of aisvarya, isitā and vasitā). 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).

tapastya—a word coined by Sri Aurobindo in the Record to designate a "doubtfully effective rajasic" form of tapas.

tapatya—in the Record, a form of tapas. True tapatya is described as "a powerful self-fulfilling force which is sure beforehand of its result".

tattva—principle.

tejas—brilliance; fire; energy; one of the seven types of "akashic material" from which rupa and lipi are formed.

tejomaya—consisting of tejas; of the nature of tejas.

tes hugieies (Greek)—of the health.

thespesia (Greek)—divine prophesy.

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

tivra (ānanda) — intense or thrilling ānanda, one of the five types of physical ānanda.

tivra-sthiti—fixity in tivrānanda.

trailokyadrsti—vision of the three (lower) 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 a member of the vijnānacatus-taya (SC III), it is jnāna "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".

trsvi(m) prasiti(m) — swift movement. [Cf. Rg Veda 4.4.1]

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

ugratā—impetuosity, forcefulness, intensity.

urjasvi— forceful.

 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, laghimā, mahimā and animā. 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 (ānanda) — "electric" ānanda, one of the five types of physical ānanda.

vāk—word; speech; verbal expression.

vani—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.

varna—colour; one of the seven kinds of "akashic material" from which rupa and lipi are formed.

varnamaya—composed of varna.

vartamānadrsti—vision of the present.

vibhu—pervasive; the all-pervading Master.

vijnana — the supra-intellectual faculty or plane of divine knowledge and power, often referred to in the Record as the "ideality"; the vijnānacatustaya (SC III), consisting of the instruments and means of vijnana.

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

 vijnānānanda—ānanda of vijnana; cidghana ānanda.

vijnāna-samādhi—samādhi on the level of vijnana.

vijnānasiddhi—the perfection of the vijnana

virodha—opposition; repugnance.

viryam—energy, strength of character; soul-force expressing itself through the fourfold personality (brahman, etc.), the first member of the sakticatusfaya (SC II).

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

visayadrsti—the faculty of subtle sensory perception, consisting of five specific faculties corresponding to the five senses.

visayananda—ānanda of the senses, the mild- -est of the five types of physical ānanda.

Vrtra—a Vedic demon, the "coverer" who blocks the flow of the waters of being.

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

yogasiddhi—achievement of perfection in Yoga.

yo... samim śaśamānasya nindāt— "who confines the work when man seeks his self-expression". [Rg Veda 5.42.10]

yo...suptesu jāgarti—"this that wakes in the sleepers". [Katha Upanisad 5.8]

yo... tucchyān kāmān karate sisvidānah — "who with sweat of effort creates little fragmentary desires". [Rg Veda 5.42.10]