abhyasa—repetition, practice, exercise.

adhara — 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.

ahaituka—without a cause; spontaneous; not associated with an initiating stimulus (referring to any form of physical ānanda).

aisvarya— lordship, sovereignty; isvarabha-va; a "siddhi of power" (see siddhi): effectiveness of the will acting as a command, without special concentration on the

 person or object as in vasita.

 akasa— ether, the subtlest of the five states of Matter; also, any of various immaterial ethers: vital ("pranic"), mental, etc. Rūpa and lipi seen in the akasa (akasa rūpa and akasa lipi, sometimes referred to as "aka-sha") are distinguished from the citra ("pictorial") and sthapatya ("sculptural") types, which appear on a suggestive background. All rūpa and lipi, however, are formed from "akashic material", of which there are seven kinds.

alasya — laziness.

ambulando (Latin) — see in ambulando.

ānanda—bliss, spiritual delight, ecstasy; an aspect of the supreme reality (see ānanda brahman). Manifesting in the body (SC

 IV, Ānanda), it takes five forms: kāma-nanda, visayānanda, tivrdnanda, raudrd-nanda and vaiayutānanda. See also sama ānanda.

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 candra — moon of Bliss.

ānanda darsana — vision of the ānanda brahman or ānanda isvara in all things and beings.

ānanda isvara— ānanda brahman seen as an aspect of the divine Personality (isvara).

ānandamaya-—full of or consisting of ānanda; blissful; the All-Blissful; the highest form of Krsnadarsana.

ananima — absence or defect of anima.

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

anima — "subtlety", a siddhi which frees the body from subjection to strain and pain.

Aniruddha— in the Record, the aspect of the fourfold Isvara whose characteristic is perfection in works. His sakti is Maha-sarasvati.

antardarsi— "inward-looking" (jagrat samādhi); samādhi in the waking state in which images are seen inside oneself in the mental ether (cittakasa), generally with eyes closed.

aprakdsa — absence of light; obscurity.

apsu. — in the waters.

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

asamatā — inequality; lack of samatā.

asana — posture or position of the body. In the Record, the word does not normally refer to the traditional postures of Hatha-yoga. During a brief period of the Record (May—June 1918) Sri Aurobindo developed an elaborate system for recording the various asanas used in his practice of secondary utthapana. In this system, the letters "A", "B" and "C" referred to the arms, legs and neck, respectively, while Roman numerals and lower-case letters indicated the precise positions.

asnti — disquiet, disturbance; absence of śānti.

asaundarya — lack of beauty; negation of

saundarya.

asiddhi — imperfection; failure; negation of siddhi.

aśraddhā — lack of faith.

asukha — unhappiness; negation of sukha.

attahasya(m)— loud laughter, "the laughter that makes light of defeat and death and the powers of the ignorance", the form of devihasyam proper to Mahakalt.

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

bandhu — kinsman.

bhagavan — God; the Divine.

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

bhāva-saundarya — inner beauty.

brahma — see 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) 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 jnānam ānandam) are enumerated in the brahmacatustaya (SC VI).

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

camamaya — see samamaya.

Candi— "the fierce one", an epithet of Kāli.

Candi bhāva— "the force of Kāli manifest in the temperament"; the MahaKāli aspect of devibhāva.

candra — the moon, symbol of mind or the intuitive mentality.

candra-:— relating to the moon; belonging to the intuitive mind.

candramandala — the orb of the moon; see candra.

candramaya — "lunar"; derived from the

intuitive mentality, canti — see śānti. carira — see sarira.

catustaya — tetrad; any of the seven parts of the sapta catustaya, the system received by Sri Aurobindo as a programme for his Yoga (see the introduction to this Glossary).

chayamaya—"shadowy"; composed of cha-yd, the lowest of the seven kinds of "akashic material" from which rūpa and lipi are formed.

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

citra — picture; "pictorial" rūpa 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).

citta— basic mental consciousness; indeterminate mind-stuff out of which mental and vital movements arise.

cittakasa — mental ether.

cravana — see sravana.

cukshma— see suksma.

darsana — vision; subtle sight; vision of the Divine in all things and beings (see brah-madarsana).

dasi—slave-girl (of the Lord).

dasi isvari—she who serves and rules.

dasya(m) — the state of being a servant or slave of the Divine; submission, surrender. It is connected in the Record with the sakticatustaya (SC II) though not formally a member of it. 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-sakti—power of the Divine.

devata — deity; in the Record, any of the beings of various levels whose government over the individual normally intervenes between him and the direct expression of the will of the isvara.

devibhāva — the divine Shakti (devi, "the Goddess") manifest in the temperament in her four aspects; see MahaKāli, Mahe-svari, Mahdlaksmi and Mahdsarasvati.

devihasyam — "laughter of the Goddess"; a combination of the four kinds of hasyam (attahasyam, jnānahasyam, snehahdsyam and kautukahasyam) proper to the four aspects of devibhāva.

dharana-sdmarthya— power of sustaining; the capacity of the body to contain "without strain or reaction any working however intense and constant, of energy however great and puissant"; the fourth element of dehasakti.

drsti — vision; subtle sight; subtle sense-perception in general; revelation, direct vision of the truth, the highest faculty of jnāna.

drsya — scene or object seen in samādhi.

duhkha — suffering, sorrow.

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

gandha — scent; the subtle sense of smell.

garima — heaviness.

ghana — dense (see rūpa).

gnana — see jndna.

gnorisis (Greek) — acquaintance, intimate knowledge; in the Record, "spontaneous judgment", a quality of the intuitional vijnāna .

guna— quality; mode of energy.

guru — the divine Teacher.

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

in ambulando (Latin) — while walking. Indra — (in the esoteric interpretation of the Veda) the god of divine Mind. indra brhat—Indra, the vast. indu — see soma.

isita — a "siddhi of power" (see 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 lipsa."

Isvara — the Lord; in the Record, the isvara is identified with Krsna (SC V) and is regarded as having a fourfold manifestation corresponding to the four aspects of the divine Shakti.

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

Isvari—the all-ruling Goddess; see Kāli.

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". It includes bahirdarsi and antardarsi, but sometimes means only the former.

 jiva — individual being.

jiva-prakrti—the individual being (jiva) as an instrument of universal Nature.

 jnāna— knowledge; suprarational thought-perception using the powers of smrti, sruti and drsti, the first member of the vi-jndnacatustaya (SC III);

 jnāna-hasyam—"laughter of knowledge", the form of devihasyam proper to Mahe-svari.

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

journalier (French) — "daily" (evidently a word seen by Sri Aurobindo in lipi).

 jyoti(s) — light.

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

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

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), kāma is the divine enjoyment which accompanies a divinised action in the world (karma); often short for kāmanan-da.

kāma ānanda — see kdmānanda.

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

karma — action; work; perfect action on the basis of the vijnāna, part of the karmacatustaya (SC V).

kautuka-hdsyam — "laughter of curiosity", the form of devihasyam proper to Mahd-sarasvati.

kavya — 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).

Krsnadarsana — the vision of Krsna in all, a form of brahmadarsana.

Krsna Kāli—the union of Krsna and Kāli The dual realisation of Krishna and Kāli, Ishwara and Shakti, constitutes the "subjective half" of the karmacatustaya (SC V).

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

lipi — writing seen in subtle vision or the power of such vision, an instrument of vijnāna closely connected with trikdladrsti. Like rūpa, lipi may be composed of different kinds of "akashic material" and may manifest either in the akcisa or in the form of citra or sthapatya on a supporting physical background. Its formal perfection consists of eight qualities: spontaneity, legibility, stability, rapidity, fluidity, completeness, light and justice.

lipi trikaladrsti—trikaladrsti by means of lipi.

lipsa—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.

madhura — sweet; sometimes short for madhura bhāva or madhura dasya.

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

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

mādhurya — sweetness.

MahāKāli—one of the four aspects of the divine Shakti; the goddess of the supreme strength.

Mahalaksmi— one of the four aspects of the divine Shakti; the goddess of the supreme love and delight.

Mahasarasvati—one of the four aspects of the divine Shakti; the goddess of divine  skill.

Mahesvari—one of the four aspects of the   divine Shakti; the goddess of the supreme knowledge.

mahima — greatness; a siddhi which gives       unhampered force to the workings of  mind and body.

manomaya — mental. mot d'ordre (French) — watchword. mukti—liberation of the spirit and nature, the second member of the last catustaya. nati — submission to the divine Will; thebthird stage of negative or passive samatā.

nidrā — sleep.

nihsmarana — without attention; physical a-nanda maintaining itself without need of attention.

niradhara — (subtle sense-perception) without a support (adhdra) of physical sensation; rūpa or lipi seen in the akasa without relation to a background.

nir-utthapana — negation of utthapana.

nistapas smarana—smarana without tapas: passive attention.

nitya — constant.

nivrtti — inactivity, cessation, quietism.

prakamya — a "siddhi of knowledge" (see siddhi) by which the mind and senses surpass the ordinary limits of the body.

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

prakaśa— 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).

pramāda — negligence, confusion.

prāna-sakti — vital force.

pratistha— support, base.

pravrtti—activity, movement, impetus.

 purusottama — the Supreme Being.

rasa — taste; the subtle sense of taste; the principle of delight in things.

raudra — see raudrānanda.

raudrānandā— fierce or violent ānanda, the form of physical ānanda associated with the conversion of pain to pleasure.

raudrata — fierceness, violence.

rhathumia (Greek) — easy-going temper; in the Record, a characteristic of Mahasarasvati: "the leaving things to take care of themselves instead of insisting by the ideal tapas upon perfection".

rhathumos (Greek) — easy-going.

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

rtam — right, truth; right ordering; truth of knowledge and action in the vijnāna.

 rudra — violent, mighty; strong, vehement.

rūpa — form, image; forms or images, often symbolic or predictive, seen in subtle vision; also the faculty of such vision, an instrument of vijnāna. Rūpa may be composed of any of seven kinds of "akashic material"; this material is further analysed according to four orders of "fullness": "crude" (the primary state), "dense" or ghana ("material developed into substance of consistency"), "developed" ("when the substance has developed lifelike appearance of reality") and "perfect". Rūpa may manifest spontaneously in the akasa or on a suggestive or supporting background (see citra and sthdpatya).

rūpasiddhi—perfection of rūpa.

śabda — sound; the subtle sense of hearing.

sadhana sakti—the Power that directs the Yoga.

 sādhdra—(subtle sense-perception) with the support (adhdra) of a physical sensation; sadhara akasa. sadhara

sādhdra ākdśa — rūpa or lipi appearing in the akasa but seen against a background;  it differs from citra and sthdpatya in that

 it "is created not from the background, but from the akash & thrown on the background to help the distinctness".

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

sahasradala—"the thousand-petalled lotus"; the centre of higher consciousness, situated above the head.

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

śakti— force, power; the supreme Power who executes the will of the Ishwara; the various aspects or personalities of this Power (see devibhdva); the "power of the instruments", a heightened capacity of mind, heart, fife and body, the second member of the sakticatustaya (SC II).

śama— 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 — equal, even.

 sama ānanda — equal ānanda; the universal delight in all experiences which constitutes active or positive samatd.

samādhi — yogic trance as a means of increasing the range of consciousness, the last member of the vijndnacatustaya (SC III). Its principal states are jagrat ("waking"), svapna ("dream") and susupta ("deep sleep"). In jagrat there is the further distinction of bahirdarsi and antur-darsi, making four states in all.

samamaya— full of sama; peaceful.

samas— same as sama.

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.

sama tapas — equal tapas; tapas with samatd.

samomaya— full of samas; peaceful.

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

śānti — peace; the second member of the samatdcatusfaya (SC I).

 śarira— the body; the perfection of the body (śarira siddhi); the sariracalustaya (SC IV).

śarira ānanda—physical ānanda (SC IV, Ānanda).

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

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

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

sasmarana — with attention.

satapas — with tapas; maintained by conscious will.

satapas smarana—smarana with tapas; active attention.

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

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 prdkdmya), three "siddhis of power" (vas-itd, aisvarya, isitd), and three physical siddhis (mahima, laghima, anima).

sirhhi— lioness.

smarana — remembrance, attention.

smrti—-"memory"; the faculty of jndna "by which true knowledge hidden in the mind reveals itself to the judgment and is recognised at once as the truth". It consists of intuition and viveka and is the essence of the primary ("inferior" or "logistic") vijnāna.

sneha-hasyam — "iaughter of affection", the form of devihasyam proper to Mahdlaks-

      mi:

soma — the mystic wine of the Vedic sacrifice, symbolising ānanda; the moon or its deity, "intuitive mind-orb, ānanda consciousness" (see candra).

 sors (Latin)—sortilege (in the Record, printed or written words found by chance, as by opening a book at random, and then interpreted).

sparsa — touch; the subtle sense of touch.

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

śraddhā svasaktyam— faith in one's own power.

sravana— (subtle) hearing.

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

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

sthira — steady, fixed, immobile.

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

sukha—"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.

suksma bhāva — subtle feeling or state of being.

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

suryamandala — the orb of the sun; see surya.

suryamaya — "solar"; vijnānamaya.

surya tapas—"solar" (vijnānamaya) tapas.

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

susupti—deep sleep; susupta samādhi.

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

svapnamaya—dreamlike; consisting of dream-vision.

svapna samādhi—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".

svasaktyam — in one's own power.

tapana — a form of luminous tapas, "the fire of surya in the will-powers".

 tapas — spiritual force, power, will; concentration of energy to effect an end; 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). In the Record, tapas often refers to the dynamic aspect of the vijnāna which acts through the "siddhis of power" (see siddhi). But there is also an inferior mental tapas which is a source of error and disturbance; the adjective "ta-pasic" is often used in this sense.

tapassiddhi — perfection of tapas (i.e., of aisvary a, isita and vasita).

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

tapata — in the Record, one of the lower forms of tapas, "an uninsistent intellectual stress".

tapatya — in the Record, a form of tapas described as "intellectual, mental, rajasic will".

tattva — principle.

tejas—brilliance; fire; mental or spiritual energy; one of the seven types of "akash-ic material" from which rūpa and lipi are formed. .

tejomaya — (rūpa or lipi) composed of tejas.

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

tivra — see tivrānanda.

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

traigunyasiddhi—perfect and harmonised conversion of the three gunas or modes of the lower Nature (tamas, rajas and sat-tva) into their divine equivalents (sama, tapas and prakasa); part of mukti.

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 vijnānacatus-taya (SC III), it is jnāna "applied to the facts and events of the material world". It has an inferior form dependent on telepathy (prakamya-vyapti) which "gives the fact and tendency of actual and potential forces in action". The ideal untelepathic trikaladrsti is that which "can alone perceive the unalterable eventuality actually intended".

trikāladrsti-tapas—The union of trikdladrsti and tapas, usually referred to in the Record as T². This combination was considered superior to T³, whose other element was "telepathy", for the true trikaladrsti is that which is independent of telepathic perception of the forces at work.

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

utthapana — levitation; "the state of not being subject to the pressure of physical forces", part of the sariracatustaya (SC IV). 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" (see asana). Tertiary utthapana is "when one is not necessarily subject to the law of gravitation or other physical laws".

utthāpanā sakti — the power of utthapana; a combination of mahima and laghima.

vaidyuta — see vaidyutānanda.

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."

vāk — word; speech; verbal expression.

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

vanmaya— (thought) formulated in words; "speech thought" or "thought speech" (as opposed to "perceptive thought"); "the revelation of truth through right and perfect vak in the thought", a special power of sruti.

Varuna — a Vedic god who "represents the ethereal purity and oceanic wideness

of the infinite Truth".

vasita— a "siddhi of power" (see siddhi): concentration of the will on a person or object so as to control it.

vatsalya—affection; especially, parental affection.

viayunmaya — full of lightning.

vidyut— lightning.

vijnāna — the suprarational faculty, often referred to in the Record as the "ideality" or (at a later stage) "gnosis"; a Truth-Consciousness which knows and acts on the basis of an infinite self-existent oneness. The vijnānacatustaya (SC III) consists of the instruments and means of vijnāna, each of which has to be perfected and raised to higher and higher levels of the ideality. In the Record of 1918-19,

vijnānamaya — of the nature of vijnāna; suprarational, ideal, gnostic.

virat — the universal Soul, the Spirit of the external universe.

virya — 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 visay ānanda.

visayadrsfi — 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.

vismrti— forgetfulness, inattention.

viveka-intuitive discrimination.

vyapti — telepathic reception or communication, a "siddhi of knowledge" (see siddhi).

yantra — machine, tool, instrument.

yantrana — forcing, hurting.