ādhara— 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.

agni—fire; the Vedic god of Fire, lord of divine Tapas; one of the seven kinds of "akashic material" from which

ahaituka — without an external cause; not associated with an initiating stimulus (referring to any form of physical

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

aiśvari sthiti—status in the isvara.

 aiśvarya— lordship, sovereignty; a

aiśvaryabodha— sense of sovereignty. 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 tsvarabhava,

akartr-sama—peace of the non-doer.

ākasa— 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

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: prakusa, agni, varna, jyotih, tejas, dhuma and chaya.

akdsalipi — lipi manifesting in the akasa, "etheric writing"".

aksara— the immutable brahman.

amangala—inauspicious, unfavourable; misfortune, adversity.

ānanda — 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: kamānanda. premdnanda, ahaitukānanda, cidghandnanda, suddhdnanda, ciddnanda and saddnanda. The first of these, kamānanda, represents physical ānanda (5C

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

ānanda cidghana — see suddha cidghana.

dnandadarsana — the vision of ānanda in all things and beings.

ānanda isvara — the Uvara seen in dnandadarsana.

dnandam — see ānanda brahman.

ānanda manas— mentality full of ānanda.

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

dnandam brahma — see ānanda brahman.

ānanda vijñāna — vijñāna full of ānanda.

ananta(m) — see anantam brahma.

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

annakosa— material "sheath" or body.

antardarsi— "inward-looking" (jdgrat samādhi); samādhi in the waking state in

which images are seen inside oneself in the mental ether, generally with eyes closed.

antardrsta — "seen within"; same as antardarsi.

antardrsti— "inner vision"; see antardarsi.

 apakarsana—pulling off, tearing away; one  of the five forms of raudrdnanda. apara — lower.

apikarsana — pulling towards, pressing in; one of the five forms of raudrdnanda.

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

asamatd — inequality; lack of samata.

āśana — posture.

asdnti — disquiet, disturbance; absence of sdnti.

asiddhi—imperfection; failure; negation of siddhi.

asmarana — without attention. asuddhi — impurity.

aśukham—unhappiness; negation of sukham.

asundara—not beautiful; absence of beauty; sense of ugliness.

athumia (Greek)—faintheartedness, despondency .

attahdsya — loud laughter, "the laughter that makes light of defeat and death and the powers of the ignorance", part of the MahaKāli aspect of devlbhava.

avasthā— state.

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

bahirdrsta — "seen outside"; same as bahirdarsl.

bhdva-—state of being; condition; inner realisation; feeling; attitude; temperament; aspect; any of the various relationships between the individual soul and the Divine.

bhoga — enjoyment; possession; desireless enjoyment in the prdna, the second of the three stages of bhukti; see sama bhoga.

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

brahma — see brahman.

brahmabhāva — realisation of 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 Krsna-Kāli) in the Brahman is required for the fullness of the darsana.

brahmamaya — consisting of brahman.

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

brahmi (sthiti) — status in the brahman.

brhad, brhat— wide, vast; vastness; the vast consciousness proper to the vijñāna.

cancalya— unsteadiness, restlessness.

candlbhava — "the force of Kāli manifest in the temperament"; the MahaKāli aspect of devibhava.

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

chdydloka — the world of chaya.

chdydmaya — {rupa or lipi) composed of chaya.

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

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 {sthdpatyd).

citśakti—consciousness-force; see śakti.

daihiki śakti — bodily force (dehaśakti).

daivī prakrti — divine Nature; the third member of the śakticatustaya {SC II), also called devibhava. It means the possession of the four Shaktis: Mahesvari, MahaKāli, Mahalaksmi and Mahasaras-vati.

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

dasibhava— attitude of the slave-girl.

ddsya(m) — the state of being a servant or slave of the Divine; submission, surrender. It is connected with the Śakticatustaya through the Mahasaraswati aspect of  devibhava as well as through

  ddsyalipsd, "the desire to serve", a quality of the s"udra (SC II, Virya); but its importance far exceeds its formal position in the saptacatustaya. 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".

dehaiakti—bodily force (SC II, Shakti).

devata—deity; in the Record, any of the beings of various levels whose government over the individual intervenes, except in the most advanced 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 daivī prakrti.

devi hasya — "laughter of the Goddess"; a combination of the four kinds of hasya (the most important being attahasya) proper to the four aspects of devibhava.

dhdma — seat, domain.

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

dhumramaya— composed of dhtima.

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

drsyarupa — see riipadrsya.

dvaita — duality.

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.

ge (Greek) — earth, land.

gnana — see jñāna.

guna — quality.

guru S~iS~ya—-the relation of teacher and disciple.

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

Indra—(in the esoteric interpretation of the Veda) the god of Mind.

isitd — a siddhi of power (SC III, Ashta-siddhi): "effectiveness of the will acting not as a command or through the thought." as in aiivarya, "but through the heart or temperament (cilia) in a perception of need or pure iipsd."

is vara — the Lord; see Krsna

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

tsvaradarsana — vision of the Lord; see brahmadarfana.

tivaradarsana sarvabhutesu— vision of the Lord in all existences.

Isvaraprema— love of the l&vara.

livari—the all-ruling Goddess; see Kāli.

Isvarlbhdva—the temperament of the Kvarl; see ISvarabhava.

jdgrad, jdgrat—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".

jfva—individual being.

jiva-prakfti — the formation of Nature belonging to the individual being.

jlva-śakti— the individual being as a'manifestation of the divine Shakti.

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

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

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

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

Kdlt-Krsna bhdva — the union of Kail and Krsna in the personality.

Kdll-prakrti — Nature as Kail.

kama— "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 kāmacatusfaya (SC V), kāma is the divine enjoyment which accompanies a divinised action in the world (kāma); sometimes short for kdm-dnanda.

kāma dnanda — see kamānanda.

kamānanda — the principal form of physical ānanda, that associated with the spiritual transmutation of sensuous desire (kama); the same word is sometimes used as the generic term for physical dnanda with its five varieties. There is also a "subjective" kamānanda.

kāmaprema — kāma (or kamānanda) Combined with prema (or premdnanda).

kāma — action; work; perfect action on the basis of the vijñāna, part of the kāmacatusfaya (SC V).

kāma kāma — the combination of kāma and kāma, divine action and divine enjoyment, which together form the "objective half" of the kāmacatustaya (SC V).

kāmasiddhi—perfection of kāma.

karsana—pulling, tearing, injuring; one of the five forms of raudrdnanda.

kausalya — skilfulness.

kdvya — poetry.

ketu — intuitive thought-perception.

khanda-siddhi—partial siddhi; partial effectuality of tapas.

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 kāmacatustaya (SC V).

Krsna-Kdll—the union of Krsna and Kdll. The dual realisation of Krishna and Kāli,

  Ishwara and Shakti, constitutes the "subjective half of the kāmacatustaya (SC V).

Krsna-Kāli darsana — vision of Krsna and Kāli united; see brahmadarsana.

Krsna puriisa —

ksara— brahman manifest in the mutable world.

ksetra-—held; in the Record, the environment as a "field of exercise" for the development of tapas-siddhi.

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

lipi—writing seen in subtle vision or the power of such vision, an instrument of vi-jriana closely connected with trikdladrsti. Like rupa, lipi may be composed of different kinds of "akashic material" and may manifest either in the akasa or in the form of citra or sthapatya on a supporting physical background.

lipi catustaya — lipi seen in the four states of susupti, svapna, antardarit jagrat and bahirdarsi jagrat.

lipi kausalya—skilfulness of lipi; it seems to consist especially in the capacity of the lipi to use all seven kinds of "akashic material".

lipi-trikdladrsti—trikdladrsti (esp. knowledge of the future) by means of lipi.

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

madhu — intoxicating sweetness.

madhura—sweet; sometimes short for madhu-ra bhava.

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

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

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

Mahdkdlibhdva— the MahaKāli aspect of devibhava.

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

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

Maheivara — the aspect of the fourfold manifestation of the Supreme whose characteristics are sovereignty and wisdom. His Shakti is Maheivari.

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

manasa-—mental; of the manas or sense-mind.

manas brahman — brahman experienced on the mental level.

mangala — auspicious, favourable, good; good fortune, favourable circumstances.

marana — hitting, striking (as in the related Bengali and Hindi verbs, not in the normal Sanskrit sense of "killing").

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

muladhdra — the lowest centre of consciousness in the subtle body, located at the base of the spine.

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

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

nidra — sleep.

nirdnanda — undelight, negation of ānanda.

para — higher.

pdtdla — the underworld; the subconscient. pradhdna—(in the Sankhya philosophy) the original, uneVolved state of Matter. prakdmya—a siddhi of knowledge (SC III, Ashtasiddhi) by which the mind and senses surpass the ordinary limits of the body.

prdkamyavydpti—the combined working of the two "siddhis of knowledge", which "constitute what the Europeans call telepathy".

prakarsaria— pulling forth, stretching out; one of the five forms of raudrdnanda.

prakdsa— light, clarity; the divine light of knowledge into which sattva is to be converted in the liberation from the three gunas of the lower Nature (SC VII, Mukti); the highest of the seven types of "akashic material" from which rupa and lipi are formed.

pratisthd— support, basis, pedestal.

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

prema-kāma— see prema-kdmānanda.

prema-kdmdnanda—premdnanda combined with (subjective) kamānanda.

premdnanda — dnanda of love, one of the seven levels of dnanda, corresponding to the vital-emotional plane.

pur us a — person, man; conscious being, soul, spirit.

rajas—(in the Veda) the mid-world between heaven and earth; (in later Indian thought) the kinetic and impassioned mode of force in the lower Nature.

rasa — taste; the subtle sense of taste; appreciative perception by the mind of the "taste" or quality in each object of experience.

rasagrahana — seizing by the mind of the rasa or principle of delight in things, the first of the three stages of bhukti; the first stage of active samatd (see sama rasa).

raudra — see raudrdnanda.

raudrdnanda — fierce or intense dnanda (more intense than tivrdnanda), the form of physical dnanda associated with the conversion of pain to pleasure.

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

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

rudra — fierce, impetuous.

rupa — form, image; forms or images, often symbolic or predictive, seen in subtle vision; also the faculty of such vision, an instrument of 

vijñāna Rupa may be composed of 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 dkdsa or on a suggestive or supporting background (see cifra and sthdpatya).

rupadrsya — vision of forms in samādhi.

rupasamddhi —- samādhi in which rupa is seen.

rupasiddhi—perfection of rupa.

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

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

sdkhya — f rien dship.

sdkhya-vaira — friendship-enmity.

safcft —force, power; the supreme Power who executes the will of the Ishwara; the various aspects or personalities of this Power (see dalvi prakrti); the "power of the instruments", a heightened capacity of mind, heart, life and body, the second member of the śakticatustaya (SC IlJ; the Śakticatustaya itself.

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

Sama dnanda—ānanda filled with peace.

sama dnanda—equal dnanda; the universal delight in all experiences which constitutes active or positive samata; also, the third and last stage of positive samata.

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

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

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

samatd—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. "Samata" often refers to the whole samatdcatus-taya.

samkarsana — drawing together, contracting, squeezing; one of the five forms of raudrdnanda.

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

sarira— the body; the perfection of the body (s"arirasiddhi); the sariracatusfaya (SC IV).

sarirasiddhi—perfection of the body; perfection of the sariracatusfaya (SC IV).

sarva — all; the All; see sarvarh brahma.

sarvabhutesu— in all existences.

sarvadarsana — vision of the All.

sarvakāmasdmarthyam — the faculty of being able to accomplish any work that the nature may undertake; an attribute common to the four aspects of devibhava.

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

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

sarvasaundarya — universal beauty.

sarvasaundarya darsana — vision of universal beauty.

sasmarana — with attention.

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

sattva—being, essential reality; the intelligent and harmonising mode of force in the lower Nature.

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

saumya — mild, gentle.

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; 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 (vydpti and prakdmya), three of power (vasitd, ais-varya, isita), and three physical siddhis (mahimd, laghimd, anima).

smarana — remembrance, attention.

smaranatapas — attention with tapas.

soma — the mystic wine of the Vedic sacrifice, symbolising ānanda; described in the Record as "an ecstatic subtle liquor of delight" pervading the body; the Lord of the wine of delight.

somasya hradah— a lake of soma.

sparsa—touch; the subtle sense of touch.

śraddhā — faith; the last member of the sak-ticatuslaya (SC II).

śraddhā bhagavati svasaktydm ca — faith in God and in one's own power.

Śraddhā svasaktydm — faith in one's own power.

sri—glory, splendour.

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

sthdna—place.

sthdpatya — "architectural" rupa or lipi, i.e. vision of things seen in relief on a background as if sculptured.

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

stri— worn an.

suddha—pure; often short for suddhdnanda.

suddha ānanda—see suddhdnanda.

suddha cidghana (ānanda) — cidghana ānanda full of suddha ānanda.

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

suddha-vijndndnanda—see suddha cidghana (ānanda).

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 samatdcatustaya (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.

surya — the sun (symbol of vijñāna) or the Vedic Sun-God (deity of the supramental plane).

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

susupti—deep sleep; susupta samādhi.

svabhdva — essential nature.

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

svaśakti—one's own power.

tapas — spiritual force, power, will; concentration of energy to effect an end; infinite conscious force, the second principle of the supreme reality. In the Record, tapas often refers to the dynamic aspect of the vijñāna 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 of the lower Nature (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 ānanda — ānanda filled with force.

tapasbuddhi—will-thought.

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

tapas smarana — attention with tapas.

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 described as

"intellectual, mental, rajasic will".

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

tejomaya — (rupa or lipi) composed of tejas.

tejordsi—mass of tejas.

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

tivra-see tivrdnanda.

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

traigunya-siddhi— perfect conversion of the three gunas or modes of the lower Nature (tamas, rajas and sattva) into their divine equivalents (sama, tapas and prakdsa); part of mukti.

trdtaka — concentration of the vision on a single point.

trikdladrsti—"vision of the three times"; direct knowledge of the past, present and future (particularly, in the Record, the future); as a member of the vijndnacatustaya (SC III), it is jhdna "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 aione perceive the unalterable eventuality actually intended".

uddsinatd-indifference, unconcern, "being seated above, superior to all physical and mental touches"; the second stage of negative or passive samatd.

uddipana — excitation.

ugra-impetuous, forceful, intense.

uttama — highest; the Supreme Being.

utthdpand — levitation; "the state of not being subject to the pressure of physical forces", part of the sariracatuslaya (SC IV). Primary utthdpand, 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 utthāpanā" 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 utthāpanā is "when one is not necessarily subject to the law of gravitation or other physical laws".

vaidyuta — see vaidyutdnanda.

vaidyutānanda — "electric" ānanda, one of the five types of physical ānanda. 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."

vaira — enmity.

vak —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.

 vdrddhakya— old age.

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

varrtamaya — composed of varna.

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

vatsalya — affection; especially, parental affection.

vicitra — variegated.

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

 catustaya are for some purposes listed as five rather than four, astasiddhi being replaced by rupa and tapas.

vijñāna-ānanda — see vijndndnanda.

vijñāna brahman — brahman experienced in vijñāna.

vijndna-buddhi — "intuitional mind", a faculty intermediate between intellectual reason and pure vijñāna.

vijndnamaya — of the nature of vijñāna; supra-intellectual, ideal.

vijndndnanda — ānanda of the vijñāna level; cidghana ānanda.

vijndna-samādhi — samādhi on the level of vijñāna.

vindsmarana — without attention.

virodha — opposition.

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

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

visaydnanda—ānanda of the senses, the mildest of the five types of physical ānanda.

vismarana — forgetfulness.

vismrti — forgetfulness, inattention.

visvaspars~a — universal touch.

viveka — intuitive discrimination, a faculty of jndna.

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

yauvana -— youth.