ādhāra — the mental-vital-physical system as a vessel of the spiritual consciousness.

Aditi—the infinite Consciousness; the transcendent Mother.

ahaituka—without a physical cause; arising spontaneously from within; (physical a-nanda) not associated with an initiating stimulus.

aisvarya— lordship, sovereignty; a siddhi of power: effectiveness of the will acting as a command, without special concentration on the person or object as in vasita.

ānanda—bliss, spiritual delight, ecstasy; a-nandarh brahma. Manifesting in the body (SC IV, Ānanda), it takes five forms (see sarira ānanda).

     ānandamaya—full of ānanda.

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

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

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

anīśvara — "not-Lord"; lacking the omniscience and omnipotence of the īśvara.

antarātman—inner self.

ārogya—health; freedom from disease or disturbance in the bodily system, part

of the sariracatusfaya (SC IV).

ārogya-siddhi—perfection of health.

asamatā — inequality; lack of samatā.

 astasiddhi—the eight supernormal powers which constitute the third member of the vijñānacatustaya; they are divided into two "siddhis of knowledge" (yyapti and prakamyd), three "siddhis of power" (vas-itd, aisvarya, isita), and three physical siddhis (mahima, laghima, anima).

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

athanatogen — that which produces immortality (a word coined by Sri Aurobindo from Greek components).

bahirdarst—"outward-looking" (Jagrat samddhi);  samādhi in the waking state in which subtle images are seen outside oneself in the physical atmosphere.

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 (purusa; isvard) 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 jñānam ānandam brahma) constitute the brahmacatustaya (SC VI).

caturyuga — a period of four Yugas (Satya, Treta, Dwapara, Kali).

catustaya— group of four, 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).

cintana—thought.

daiviprakrti—divine Nature; the third member of the sakticatustaya (SC II), also called devibhava.

darsana—vision; vision of the Divine in all things and beings

(see brahmadarsana).

dāsya—the state of being a servant or slave of the Divine; submission, surrender. It is connected in the Record with the sakticatusfaya (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)

deva—a god; a being of a higher world; also, in the Record, the seventh of the ten forms of consciousness through which man evolves: "mind concentrated on vi-jñāna, exceeding itself.

devasura—a deva who makes vijñāna serve the buddhi.

devata — deity; a being of a higher world.

devibhāva—the divine Shakti (devi, "the Goddess") manifest in the temperament in her four aspects (Mahakali, Mahes-vari, Mahalaksmi and Mahasarasvati); another term for daivi prakrti.

drsya—vision of scenes, beings or objects belonging to subtle worlds; rūpa.

duhkha-bhoga—experience of suffering.

gandharva — a type of being, traditionally a celestial musician.

ghatana—event.

Gnanam Brahma—see jñānam brahma.

hāsyam — "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".

isitā—a siddhi of power: "effectiveness of the will acting not as a command or through the thought," as in atsvarya, "but through the heart or temperament (cittd) in a perception of need or pure lipsa."

īśvara—the Lord; the omniscient and omnipotent All-ruler.

 itihāsa—narrative.

 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

[normal] consciousness". jivanta(h) — living.

jñāna— knowledge; suprarational thought-perception (often referred to in the Record as "thought"); the first member of the vijñānacatustaya (JSC III).

 jñāna deva — a being belonging to a higher world of knowledge.

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

kalpa — a cycle of a thousand caturyugas, ending in a pralaya (dissolution of the world until the next kalpa).

kdma — "desire" (in a sublimated sense); as a member of the karmacatustaya (SC V), the divine enjoyment which accompanies a divinised action in the world (karma).

kamānanda — the principal form of physical ānanda, that associated with the spiritual transmutation of sensuous desire (kdma); sometimes synonymous with sarira ānanda.

kanya dekha (Bengali) — seeing a prospective bride.

karma—action; work; action governed by vijñāna, part of the karmacatustaya (SC V).

karma deva — a being belonging to a higher world of action.

kijani ki (Bengali) — what do I know, what?

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

le nombre d'etres en moi (French) — the number of beings in me.

lipi—writing seen in subtle vision or the power of such vision, an instrument of vijñāna closely connected with trikaladrsti.

lipsa—seeking, inclination, wish to obtain; reaching out towards self-fulfilment of any kind.

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

 mukti—liberation of the spirit and nature,  the second

member of the last catustaya.

paramesvara-paramesvari—the supreme  Lord and his Shakti.

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

purusa—conscious being, soul, spirit; the supreme Being, the divine Personality. quorsum haec incerta (Latin)—whither these uncertainties?

raksasa—demon, giant; a being of the middle vital plane; also, in the Record, the fifth of the ten evolutionary types: "mind concentrated on the thinking manas". rapports avec la Societe Theosophique (French) — relations with the Theosophical Society.

raudra ānanda—fierce or violent ānanda, the form of physical ānanda associated with sensations that would ordinarily be felt as painful.

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

rūpa—form, image; forms or images, often symbolic or predictive, seen in subtle vision; also the faculty of such vision (rūpadrsti), an instrument of vijñāna. Images seen in rūpadrsti are sometimes distinguished in the Record from dr&ya of things actually existing in subtle worlds. 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".

Russie (French) — Russia.

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

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

 samādhi—yogic trance as a means of increasing the range of consciousness, the

last member of the vijndnacatusfaya (SC III). Its principal states are jagrat ("waking"), svapna ("dream") and susupta ("deep sleep").

samatā — equality, equanimity, "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; also the samatācatustay a itself, consisting of samatā, śānti, sukhām and hāsyam.

samskara—impression, mental formation, habitual reaction formed by one's past.

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

Śānti—peace, calm; the second member of the samatācatustay a (SC I).

Sarira—relating to the body; physical.

sarira ānanda—physical ānanda (SC IV, Ānanda); its five forms are kamānanda, visaya ānanda, tivra ānanda, raudra a-nanda and vaidyuta ānanda.

sarvam anantam ānandam brahma—Brahman as the All, the Infinite and the universal Delight; the first, second and fourth members of the brahmacatustaya (SC VI).

sarvam anantam dnandam brahma-purusa —the union of sarvam brahma, anantam brahma and ānandam brahma in the realisation of the Divine as at once impersonal (Brahman) and personal (Purusha).

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

saundarya—beauty; the perception of universal beauty in brahmadarsana; physical beauty as part of the perfection of the body (SC IV).

siddhi—perfection; spiritual attainment; a supernormal power (see astasiddhi); progressive accomplishment or final fulfilment of the aims of any part of the Yoga, or of the Yoga as a whole (the last member of the last catustaya).

sparsa—touch; the subtle sense of touch.

spariānanda—dnanda associated with the sense of touch.

sraddha — faith; the last

member of the sak-ticatusfaya (SC II).

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

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

susupta svapna—deep svapna  samādhi bordering on susupta  samādhi.

svapna  samādhi—the second or "dream" state of sama.dhi; "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".

T—the fusion of trikaladrsfi and tapas in a single indivisible power of divine Knowledge-Will; usually called "gnostic T" and considered superior to T².

T²—trikdladrsti and tapas combined but not indivisibly fused as in "T".

T³ — the combination of telepathy (prakam-ya-vyapti), trikaladrsfi and tapas. In T³ the trikaladrsti is "telepathic", i.e., based on a perception of the play of forces. This gives the vision of various possibilities and their likelihood of fulfilment;" it is thus a less decisive power than T².

tamasya—(probably) inertia (not a recognised Sanskrit word; if it is not a slip of the pen, it must be related to tamas as tapasya to tapas).

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 modes of the lower Nature (SC VII, Mukti). In the Record, tapas often refers to the dynamic aspect of the vijñāna which acts through the "siddhis of power" (see astasiddhi).

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

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 vijñānacatusfaya (SC III), it is jñāna "applied to the facts and events of the material world".

trikalasiddhi—the siddhi of trikaladrsfi.

utthāpanā—levitation; "the state of not being subject to the pressure of physical forces", part of the sariracatustaya (SC IV), connected with the physical siddhis of the astasiddhi. Primary utthāpanā meant a general liberation of the mental and physical being "from exhaustion, weariness, strain and all their results". The practice of secondary utthāpanā had 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 ānanda — "electric" ānanda, one of the five types of physical ānanda.

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

vaśita—a siddhi of power: concentration of the will on a person or object so as to control it.

vijñāna — the suprarational consciousness whose instruments of knowledge and action

 form the vijñānacatustaya (SC III). In the Record of 1927, the word vijñāna does not occur, though the third catustaya is mentioned; "ideality", "supermind" and "gnosis", previously equivalent to vijñāna, have special meanings explained in the article at the end of the Notes on the Texts.

vīrya—strength of character; soul-force expressed through the fourfold personality (brahmana, ksatriya, vaisya, sudra), the first member of the sakticatustaya (SC II).

visaya—object of sense (physical or subtle); visaya ānanda or visayadrsfi.

visaya ānanda — ānanda of the senses, one of the five types of physical ānanda.

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

vyāpti—telepathic reception or communication, a siddhi of knowledge (see astasiddhi).