Sanskrit Names

Garland of rays; a garland or halo of sunshine.

Wearing a garland (málá) of rays (Aḿshu); a person who possesses a garland or halo of sunshine.

Apexed or pinnacled (agryá) intellect (buddhi).

Brahmatattva or the spiritual principle is an extremely subtle principle. So to understand or know Him certainly calls for a very subtle and sagacious intellect, as sharp as the point of a needle. The scripture call it Agryábuddhi or pointed intellect…. It is through this agryábuddhi that you will realize Him with your entire being… The crude intellect is sufficient for the comprehension of crude objects, but not to enter the domain of subtlety; for that it has to be refined into a subtler one. To understand the subtlest Entity it has to be made extremely subtle and sharp like the point of a needle; all desires and propensities have to be centralized on a point – this is what is known as the agryábuddhi.

Matter and Spirit, in SS4.

Fixed; as steadfast as a mountain.

Inconceivable; beyond the mind's conceptual power. An epithet of Parama Puruśa.

Acintya means “not coming within the periphery of the mind”. Entities coming within the scope of the three fundamental relative factors – time, space and person – temporal factor, spatial factor and personal factor – come within the scope of the mind also. And any entity not coming within the scope of time, space and person, not coming within the scope of causality, within the scope of cause-and-effect theory, does not come within the scope of the mind either. And that is why in this shloka it has been said, acintya – that is, “not coming within the compass of the mind”. Brhacca taddivyam acintyarúpam.

There Is Oil in the Sesame, in AV34

Imperishable, permanent; not fallen from divine nature.

Baba: “from the supreme spiritual standpoint, acyuta stands for Supreme Consciousnessʼ Viśńu form whose seed syllable is u.”

Source: Acala to Atha (Discourse 2), in Shabda Cayaniká 1.

Dada Acyutánanda reports the following oral explanation of his name:
“The next day after our batch's avadhúta/iká diikśá, Ba'ba' kindly explained all our names. To me He said –
" 'Cyuta' means 'mango'. Are you familiar with the Philippines?"
"Yes, Ba'ba'."
"What is the Philippine word for 'mango'?"
[thinking ... ... ...]
"You don't know. 'Manga'.
"And another meaning of 'cyuta' is 'displaced'. The bolster is here. I move it to here. We say it is 'displaced'. And 'a' means 'not'. So 'Acyuta' means 'Never Displaced from Its Original Status', that is to say, Parama Purus'a. And A'nanda is the bliss one enjoys when one comes in contact with PP. 'Acyuta'nanda' means 'One Who Gets Bliss by Meditating on The Entity that Can Never Be Displaced'."

Ageless, undecaying; immortal. A quality of Parama Puruśa.

Invincible, unconquered; one who attains spiritual victory.

An offering to Parama Puruśa; the devotional act of offering with cupped hands.

Utmost (ati) compassion (Karuńá); one having the highest degree of compassion for all beings.

One who has transcended Máyá, the Supreme Creative Principle.

Ultimate liberation, i.e. salvation (mokśa).

Incomparable—an epithet of the Supreme Entity, who is beyond all scope of comparison.

Parama Brahma is the greatest of all the entities. He is beyond comparison. To compare two separate entities they must possess certain common merits or demerits. For example, if we compare the Himalayas with the Vindhya Mountains we can say the former are taller and covered with huge areas of snow, whereas the latter are smaller, etc. Likewise, one can also draw a comparison between the Indian Ocean and the Pacific Ocean or between a well and an ocean, saying that an ocean is vast, the well tiny. But nothing can be compared with Parama Brahma, the beginningless and endless entity, because He is beyond the scope of the mind.

The Only Way to Salvation, in SS5.

Free of all ailments. Syn. of Nirámaya. The latter term occurs in Bábá's blessing, Sarve 'tra sukhino bhavantu sarve santu nirámayáh, sarve bhadráńi pashyantu na kashcid duhkham ápnuyát (“Let everybody in the universe be happy. Let everybody in the universe be free from all ailments. Let everybody in this universe see the bright side of everything. Let nobody be forced to undergo sufferings”).

Non-attachment; overcoming attraction to finite entities.

In philosophical terms, the attraction for finite objects is called ásakti and the attraction for the infinite is bhakti.

Bhaktitattva, in SS1

Not lead (niita) or guided; not bound by rules. A free spirit.

Baba gave this name to a child in the family of Ac. Prabhá Varma Sood, and explained it as meaning “One who is not bound by any rules.”

Sympathy, compassion.
PS 1245

Spiritual experience or realization.

Attraction to Parama Puruśa. Cf. Paránurakti.

When oneʼs psychic attraction is toward the crude, the mind has a downward tendency (in Sanskrit the root-verb pat or patati carries this sense), which leads to oneʼs eventual downfall. But when the mind moves upward it is called anurakti [attraction for the Great]. The consummation of this attraction is devotion.

“The Acoustic Roots of the Indo-Aryan Alphabet,” in AMPIN 8.

(1) One who strives constantly to attain Parama Puruśa. Cf. Árádhaná, Rádhá.
(2) The name of a constellation.

Constant remembrance or recollection of Parama Puruśa.

Giver (dá) of sustenance (anna); Paramá Prakrti as the entity who provides appropriate sustenance – physical, psychic and spiritual pabula – to all beings of this cosmos. In mythology, the name of a goddess. Syn. Annapúrńá.

Ever-new.

One of the main qualitative differences between the unit mind and the Cosmic Mind is this: all the thoughts of the Macrocosm are original, each one is constantly new. The Macrocosm does not need to receive anything from the external world through sense organs. Even the minutest fraction of any Cosmic thought is completely novel: Bhávátiita abhinava dehi padam [“O Parama Puruśa who is ever-new and beyond the range of mental cognition, give me shelter at your feet”—from the Shivagiiti].

Shiva's Teachings – 2 (continued) (Discourse 16), in NSS

The sixteenth, hidden digit or portion (Kalá) of the moon. In Yoga, this is the source of divine nectar secreted by the Sahasrára Cakra. Syn. of Indu, etc.

What does the crescent moon over the head of Shiva connote? At that time people used to think some portion of the moon as invisible. They had divided the moon into sixteen Kalás. The sixteenth one was invisible to them. They placed the pineal gland in this invisible portion of the moon. This crescent moon is also called Amákalá or Indu. Shiva acquired appellations like Candrashekhara, Candrabhúśańa etc.

Bhakti-Rúpa Setu (Devotion Acts Like a Bridge), in SS18

Infinite or unlimited (Amita) spiritual knowledge (Vidyá).

“Infinite storehouse of knowledge” (Baba's oral explanation, as reported by Dada Jyotiirúpánanda).

Unmeasurable, boundless; the Supreme Entity.

Immortal, undying; an epithet of Parama Puruśa, the only entity who undergoes no change or metamorphosis. In mythology, amrta (masc.) is ambrosia, the nectar of immortality, by which the gods attained longevity.

That which undergoes metamorphosis, undergoes changes is mrta [mortal] and that which undergoes no metamorphosis, does not pass through the orbit of time, space and person, is amrta, is immortal.

The Stance of Salvation and How to Attain It, in SS18

Positive aspiration or intention.

Samánii va ákútih samáná hrdayáni vah
(“Let our aspirations be united, let our hearts be inseparable”).

The Saḿgacchadhvaḿ mantra of the Rgveda

Wave of bliss; floating blissfully in the Cosmic Mind.

Innumerable waves are constantly emerging from the ocean only to merge back into the ocean itself. This universe is like an ocean of waves of bliss. Parama Puruśa is the nucleus of all these countless rhythmic waves. Innumerable microcosms are constantly rotating around this nucleus, and will continue their orbits until they finally become one with Him.

Vaedhii Bhakti and Shuddhá Bhakti, in SS8.

Overjoyed; blissful. The past participle of the verb nand with the prefix á: “has become blissful.”

A traditional rite of honouring the deity or guru by waving a lamp before them in a circular motion; a ritual expression of devotion.

“I decorated the mind's altar,
spreading a seat of love and affection.
I lit a lamp with the flame (Saḿdiipa) of my heart,
but the lamp-rite of welcome (árati) did not happen,
did not happen,
[for] my friend did not come,
did not come.”
(Cittavediike sájáye rekhechi,
ráge anuráge ásana petechi.
práńer sandiipe pradiipa jvelechi,
árati holo ná árati holo ná,
tabu elo ná baṋdhu elo ná.)

Prabhát Saḿgiit 891

The irresistible urge to attain the Lord.

When human beings become restless for the attainment of Parama Puruśa, when they strive hard to realize Him in all their actions (and ultimately succeed), their zeal, their irresistible urge for the Lord, is called árádhaná in Sanskrit (a – rádh + anat́ + tá [feminine suffix] = árádhaná), and the entity who does this árádhaná is known as “Rádhá”. Here Rádhá represents the mind of a devotee.

Discourse 3, in Namámi Krśńasundaram

One who possesses an irresistible urge to attain the Lord. Syn. of Rádhá and Rádhiká.

When human beings become restless for the attainment of Parama Puruśa, when they strive hard to realize Him in all their actions (and ultimately succeed), their zeal, their irresistible urge for the Lord, is called árádhaná in Sanskrit (a – rádh + anat́ + tá [feminine suffix] = árádhaná), and the entity who does this árádhaná is known as “Rádhá”. Here Rádhá represents the mind of a devotee.

Discourse 3, in Namámi Krśńasundaram

The crimson dawn. Cf. Aruśa. The spelling Aruśii is also attested.

Lamplight; the light (áloka) from the wick (vartiká) of a traditional Indian oil lamp.

“Father, mother, friend, companion; the lamplight of hope in the dark, you are everything, everywhere. No one is ever alone”
(Pitá mátá bandhu sákhá áṋdháre áloka vartiká, sarva deshe sab kichu tumi keu kakhano nay eká).

Prabhát Saḿgiit 218.

One who has deep faith in the existence of God.

The beauty or radiance of hope; a person who shines with hope.

Lamp of hope. Cf. Áshádiipa.

“You dispelled the darkness with the lamp of hope” (tamah náshiyácho áshá diipe).

Prabhát Saḿgiit 2454

The radiance of hope; one who shines with hope.

Vine (latá) of hope (áshá); the heart’s yearning for supreme fulfillment.

“You are present in all hearts on the swaying vine of hope; smiling, that hope merges into you” (Sabár hrdaye tumi dodul áshá latáy, se áshá saháse tomátei hay liina).

Prabhát Saḿgiit 2366.

Lamplight of hope. Áloka means “light” and vartiká refers to the wick of an Indian-style oil lamp.

“In the crimson dawn, you came today with the lamplight of hope out of unfathomable compassion”
(áshár vartikáte aruńa práte ele áji ahetukii karuńáy)

Prabhát Saḿgiit 4003.

“Sheltered” by the divine; one who has taken refuge in Parama Puruśa.

Crescent moon; the sixteenth, hidden digit or portion (Kalá) of the moon (Indu). In Yoga, this is the source of divine nectar secreted by the Sahasrára Cakra. Syn. of Indu, Amákalá, etc.

Baba: “What does the crescent moon over the head of Shiva connote? At that time people used to think some portion of the moon as invisible. They had divided the moon into sixteen Kalás. The sixteenth one was invisible to them. They placed the pineal gland in this invisible portion of the moon. This crescent moon is also called Amákalá or Indu. Shiva acquired appellations like Candrashekhara, Candrabhúśańa etc.”

Source: Bhakti-Rúpa Setu (Devotion Acts Like a Bridge), in SS18.

Moonlight; one with a moon-like spiritual glow.

Radiant like the moon; someone with a spiritual glow.

Moonstone.

Crescent moon. In Yoga, this is the source of divine nectar secreted by the Sahasrára Cakra. Syn. of Indu, Amákalá, etc.

Baba: “What does the crescent moon over the head of Shiva connote? At that time people used to think some portion of the moon as invisible. They had divided the moon into sixteen Kalás. The sixteenth one was invisible to them. They placed the pineal gland in this invisible portion of the moon. This crescent moon is also called Amákalá or Indu. Shiva acquired appellations like Candrashekhara, Candrabhúśańa etc.”

Source: Bhakti-Rúpa Setu (Devotion Acts Like a Bridge), in SS18.

Crescent moon. In Yoga, this is the source of divine nectar secreted by the Sahasrára Cakra. Syn. of Indu, Amákalá, etc.

Baba: “What does the crescent moon over the head of Shiva connote? At that time people used to think some portion of the moon as invisible. They had divided the moon into sixteen Kalás. The sixteenth one was invisible to them. They placed the pineal gland in this invisible portion of the moon. This crescent moon is also called Amákalá or Indu. Shiva acquired appellations like Candrashekhara, Candrabhúśańa etc.”

Source: Bhakti-Rúpa Setu (Devotion Acts Like a Bridge), in SS18.

Possessing the majesty or power of Indra, king of the gods.

Queen of the gods; the power of Indra, king of the gods, personified as a goddess (in mythology). The name also means “made of energy” (another meaning of Indra). Syn. of Aendrii, Aendrilá.

Full of nourishment or abundance. An ancient Vedic word.

One for whom the cherished goal (iśt́a) is dearer than life (práńa) itself.

Love for one’s cherished spiritual goal, the Iśt́a.

Who possesses intense love (preman) for the spiritual goal (Iśt́a), the object of ideation.

When attraction is not for something small or limited but is for the Great, the psycho-spiritual name of that attraction is called prema.

The Importance and Significance of Devotion, in AV13

Praiseworthy; worthy of worship. Spelled Iiĺyá in the Rgveda.

The meaning of the verbal root iid́ is “to eulogize”. Iid́a means “one who eulogizes” or “that which is eulogized”. Iid́ya means “worthy of respect or eulogy or worship”. It is said in the shruti [Shvetáshvatara Upaniśad]:
Tamiishvaráńáḿ paramaḿ maheshvaraḿ
Taḿ devatánáḿ paramaiṋca daevatam;
Patiḿ patiináḿ paramaḿ parastád
Vidáma devaḿ bhuvaneshamiid́yam.
You are the King of the kings, the greatest of the great, you are worshipped by the entire universe. So, Shiva, whether I know You or not, You are the Controller of all, You are the Supreme Controller, Maheshvara.

Source: Iigal to Iikśańaka/ Iikśańika/ Iikśańiká (Discourse 8)
Published in: Shabda Cayaniká Part 2

Supremacy, dominion; Parama Puruśa’s regency over the entire cosmos.

Queen; the entity who controls the cosmos. Syn. of Iishvarii. An epithet of Párvatii as spouse of Iishána.

Supremacy; reigning supreme. Syn. of iishitva, one of the eight primary occult powers: the ability to guide others through psychic affliction and other mental ailments.

The word iishii comes from the verbal root iish which means “to rule”, “to control”, “to govern”. Iishii means “supremacy” or “comparative supremacy”. Iishitá means “supremacy when judged comparatively”. For example, “Among these four cooks, so-and-so has iishitá in comparison with the rest.” The word iishitá is pleasing to the ear and feminine in gender. Girls can be given the name iishitá.

Iigal to Iikśańaka/ Iikśańika/ Iikśańiká (Discourse 8), in Shabda Cayaniká Part 2

Ruler or controller of the universe. This is formed from the verb iish (“to rule” or “control”) with the agentive suffix -tr in the feminine.

The word iishii comes from the verbal root iish which means “to rule”, “to control”, “to govern”. Iishii means “supremacy” or “comparative supremacy”.

Iigal to Iikśańaka/ Iikśańika/ Iikśańiká (Discourse 8), in Shabda Cayaniká Part 2

Queen; the entity who controls the cosmos. Syn. of Iishánii, Parameshvarii.

Luminously bright; a person with a radiant spiritual glow.

Luminous; brightly radiant.

Highest, most elevated; most excellent.

Higher, more elevated; excellent.

Possessing the beauty or radiance of the lotus flower.

Flourishing; ascending, rising.

Magnanimous; a large-hearted person of noble character. Magnanimity of mind is second of the Fifteen Shiilás.

Lofty, arisen; a spiritually elevated person.

Ascending, rising (especially of the sun); ascending to the heights of spiritual elevation.

Illuminating, enlightening; one who brings the light of spiritual wisdom to others.

Elevated; a person who has attained spiritual elevation.

Tranquility; the serene state arising from mastery of the mental propensities (vrtti).

Spiritual practice; the process of guiding oneself toward Parama Puruśa. Syn. of Upásá.
See also Upásaka (m) and Upásiká (f).

Even sinners, durácáriis [those of wicked conduct] and hiinácáriis [those of low conduct] are sure to attain mukti and mokśa if they perform the upásaná [worship] of Parama Puruśa in the right way. What exactly is the meaning of the Sanskrit word upásaná? It is “guiding oneself to Parama Puruśa”. The word upa means “close to”, “near”. Upásaná thus signifies moving oneʼs ásana, oneʼs sitting-place, nearer to Parama Puruśa. That is to say, upásaná means sádhaná. Human beings are ordinarily far away from Parama Puruśa. Hence to gradually move towards Paramátmá is the essential meaning of upásaná. Upa – as + ńic + lyut́ + t́á = upásaná.

Source: “Even the Greatest Sinners,” in AV29.

Spiritual practice; the process of guiding oneself toward Parama Puruśa. Syn. of Upásaná.

One who practices Upásaná (the process of guiding oneself toward Parama Puruśa).

Equanimity of mind; impartiality; overlooking the faults of others. One of the four Divine Abidings in Buddhism.

Baba: “Upekśá: Suppose certain people are wicked; one should not hate them, rather one should overlook their faults. Thus this principle of taking the opposite stance should be applied equally in all spheres of life.”

Source: Taking the Opposite Stance in Battle, in SS10.

The Supreme Operative Principle or Paramá Prakrti; also a name of Párvatii, Shiva’s wife. In one school of Tantra, Umá is an alternative version of the mantra Oṋḿ, the primordial vibration (Oṋḿkára or Prańava).

The source of most acoustic roots is Tantra, although some of them already existed in the Vedas and were later accepted by Tantra. Oṋm is one of the latter. Those Dakśińácára Tantrics who do not want to accept annihilation as the last word, and thus do not want to place the acoustic root of destruction as the last sound, utilize the full letter ma as opposed to the half-letter m, and place the letters in the following order: u + ma + a = umá. According to Dakśińácára Tantra, “Umá” is another name of Paramá Prakrti.

The Acoustic Roots of the Indo-Aryan Alphabet, in
Ananda Marga Philosophy in a Nutshell Part 8

Brightly shining; brilliant.

Shining brightly; joyful.

Dawn; the morning light.

“You came in dawn's light and spread beauty’s lustre” (Uśár áloy tumi esechile, rúper chat́á chaŕiye dile).

Prabhát Saḿgiit 2742

Possessing great power or strength (úrja).

Possessing great power or strength (úrja).

Garland or series (málá) of waves (úrmi); the endless play of waves in the Cosmic Mind, the ocean of consciousness.

“Tell me, whose message is it that floats aloft
the dark ocean’s garland of waves?
I have heard his name every moment
but have never seen Him”
(niilodadhir úrmimáláy kár váńii bhese jáy bolo ámáre,
shunechi táhár nám pratilahamáy dekhi niko kakhano táre).

Prabhát Saḿgiit 2740

Full of waves (úrmi); the ocean. In philosophy “ocean” is a common metaphor for the universe, the bhavaságara or “ocean of existence,” as well as the Cosmic Mind.

The unit mind can be compared to a water bubble in the vast ocean of the Cosmic Mind.

Microcosm and Macrocosm, in SS5.

One who follows the straight path; upright and honest.

Straight, honest, upright.

Guardian or protector of the truth (Rta).

An exalted state of Samádhi in which one experiences omniscient knowledge.

If, by dint of sádhaná, a person can elevate his or her unit existence and bring the crude, or conscious mind to the level of the subtle, or subconscious mind, and thereafter, going even higher, elevate the subtle or subconscious mind to the level of the causal, or unconscious mind, then in that condition the person gains full awareness of the past, present and future. This experience or realization in the path of sádhaná comprises a state similar to the stance of the supreme attainment of intuition. About this state it has been said: rtambhará tatra prajiṋá.[Yogasútra of Pataiṋjali]

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

The beautiful charm (Shrii) of truth (Rta); one who possesses this.

Righteous, honest, truthful. The noun Rta (masculine) means “truth” or “right;” in the ancient Vedic religion Rta was the principle of cosmic balance or harmony——Divine Law.

“Sweet [blow] the winds to the righteous, sweet flow the waters” (Oṋḿ madhu vátá rtáyate madhu kśaranti sindhavah).

Rgveda I, 90.6–8

Success, prosperity, good fortune; fulfillment. Human life finds true Rddhi (fulfillment) in attaining Parama Puruśa.

You wish to attain something, but if your desire is not approved by the Supreme Entity, then you will not attain success in your mission. This is the second factor – rasa tattva [-] of bhágavata dharma. What is rasa tattva? When human beings are in deep love with Parama Puruśa they begin to know His nature and follow His will accordingly. Such individuals become invincible and victorious in the world. Most people are overwhelmed by His greatness, but sádhakas know the secret of becoming great. Thus the basic spirit of rasa sádhaná is to direct oneʼs individual desires and longings towards Parama Puruśa. Only in this way can a sádhaka achieve fulfillment (rddhi) and success (siddhi).

Bhágavata Dharma, in SS8

Prosperous, abundant; one who has attained spiritual fulfillment (Rddhi).

A person of elevated mind.

The verbal root rś has many meanings, one of which is “to rise upwards”. This verbal root rś is used for moving up from one floor of a house to one above it. By adding the suffix in to the verbal root rś we get the word rśi whose etymological meaning is “one who rises upwards”; its colloquial meaning is “a person of elevated mind, elevated intellect, elevated thought”. Although the feminine form of the word rśi is rśyá, the word rśi can also be used as common gender. That is, a woman can be called rśi just as a man can. And rśyá can also be used. Persons of elevated consciousness have been called rśi since Rgvedic times.

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

A person of elevated mind. Syn. of Rśi with the diminutive -ka suffix, in the feminine.

The verbal root rś has many meanings, one of which is “to rise upwards”. This verbal root rś is used for moving up from one floor of a house to one above it. By adding the suffix in to the verbal root rś we get the word rśi whose etymological meaning is “one who rises upwards”; its colloquial meaning is “a person of elevated mind, elevated intellect, elevated thought”. Although the feminine form of the word rśi is rśyá, the word rśi can also be used as common gender. That is, a woman can be called rśi just as a man can. And rśyá can also be used. Persons of elevated consciousness have been called rśi since Rgvedic times.

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

A person of elevated mind. Syn. of Rśi in the feminine.

The verbal root rś has many meanings, one of which is “to rise upwards”. This verbal root rś is used for moving up from one floor of a house to one above it. By adding the suffix in to the verbal root rś we get the word rśi whose etymological meaning is “one who rises upwards”; its colloquial meaning is “a person of elevated mind, elevated intellect, elevated thought”. Although the feminine form of the word rśi is rśyá, the word rśi can also be used as common gender. That is, a woman can be called rśi just as a man can. And rśyá can also be used. Persons of elevated consciousness have been called rśi since Rgvedic times.

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Sublime; noble. An ancient Vedic Sanskrit word.

Oneness, unity; syn. of Aekya .

Devoted (bhakta) to the singular (eka) Supreme Entity, Parama Puruśa. Cf. Ekabhakti.

Loving devotion (bhakti) to the singular (eka) Supreme Entity, Parama Puruśa.

Who goal (lakśya) is the singular (eka) Supreme Entity, Parama Puruśa.

Wholly dedicated (vrata) to the singular (eka) Supreme Entity, Parama Puruśa.

One-pointed concentration upon the Supreme Entity; apexed mind.

All the thoughts of the mind have to be brought to one place, collected at one point... The mind must be one-pointed in order to attain Parama Puruśa. There is no other alternative.

The Supreme Entity Transcends All Colours, in AV10.

Solely devoted to the singular (eka) Cosmic Entity.

Who has taken shelter (áshraya) in the singular (eka) Supreme Entity, Parama Puruśa.

Lunar; belonging to the moon (Indu). One who has control over the lunar plexus, the Ájiṋá Cakra. Cf. Aendava.

Queen of the gods; the power of Indra, king of the gods, personified as a goddess (in mythology). The name also means “made of energy” (another meaning of Indra). Syn. of Aendrii, Indráńii.

The feminine form of Indra is Aendrilá or Indráńii.

Ik to Indura (Discourse 6), in Shabda Cayaniká Part 1

Queen of the gods; the power of Indra, king of the gods, personified as a goddess (in mythology). The name also means “made of energy” (another meaning of Indra). Syn. of Indráńii.

Queen; the entity who controls the cosmos. Syn. of Iishvarii.

The majestic glory of God (Iishvara); a collective name for the Eight Occult Powers.

... ańimá, mahimá, laghimá, iishitva, vashitva, prápti, prakámya, and antaryámitva (in some peopleʼs opinion káyavasáyitva) – these eight supernatural powers are known as aeshvarya (in English “occult power”). In the ordinary living being, in the unit mind in its natural state, these qualities are not manifest. The living being cannot enter anotherʼs mind (ańimá). It cannot penetrate into anotherʼs physical structure or wander at its will in the stratosphere (laghimá). It can not make itself all-pervading (mahimá). The unit cannot pervade all the strata of existence and control them (iishitva). It cannot bring either itself or others completely under its control (vashitva). An impassable distance lies between what it wants and what it gets (prápti). The living being cannot give shape to all sorts of desires in all different spheres (prakámya). It cannot know or understand the thoughts of anotherʼs mind or of the Cosmic Mind (antaryámitva), nor can it maintain control over another personʼs physical structure or any other physical structure (káyavasáyitva). These things are called occult powers or aeshvarya.

Iigal to Iikśańaka/ Iikśańika/ Iikśańiká (Discourse 8), in Shabda Cayaniká Part 2

Full of life, full of energy.

Who gives power (ojas) to others; an epithet of Parama Puruśa.

Powerful; one who possesses strength or energy (ojas).

Lotus-like; one whose lustre (Ábhá) is like a lotus (Kaiṋjam).

Lotus-eyed; one whose eyes (aḱsi) are like lotuses (Kaiṋjam). A person who views the world with purity and benevolence.

Having the lustre or beauty (Kánti) of gold; a person of shining character.

Pure and auspicious like a lotus blossom.

If we use the word kamala in feminine gender then we get two additional meanings. Kamala + t́á = kamalá. Kamalá means:
1) Lakśmii, the goddess of wealth or the goddess of fortune.
2) A refined, polite and gentle-natured lady. If we take the word kamalá in this sense then we can call any lady with a praiseworthy nature, Kamalá.

Kabandha to Karashiikara (Discourse 18), in Shabda Cayaniká Part 3

Lotus-like; one whose lustre (Ábhá) is like a lotus.

Lotus-eyed; one who looks upon the world with the pristine purity and grace of the lotus (Kamala).

A cluster or collection of lotus flowers.

Some people believe that the word kamalinii means “small kamala” or “small lotus”. From the grammatical point of view, the word kamalinii can be used to mean “small lotus”, but in customary usage kamalinii does not refer to a small lotus – it means a collection of loti, that is, when there are many loti blooming together at one spot in a particular reservoir or pond, then that bunch of loti, or that lotus grove, is called kamalinii.

Kabandha to Karashiikara (Discourse 18), in Shabda Cayaniká 3

Compassion.

The actual meaning and significance of the word karuńá is being overcome with affection for others after seeing their ignorance or reluctance in the spiritual sphere, and giving them help, either mentally or physically, or showing them compassion.

Karpat́a to Karśú (Discourse 19), in Shabda Cayaniká Part 3

Having a storehouse or treasury (nidhi) of compassion (karuńá); a person of limitless compassion.

Name of a great doctor of ancient India.

Baba: “Karkat́ii Rákśasii was the physician who invented a medicine for karkata [cancer]. I regret to say that the cure for cancer invented by Karkat́ii Rákśasii has long been forgotten. For diagnoses of diseases and for research on medicines, she had to deal with cadavers. The undeveloped people of those days wrongly thought that she was procuring dead bodies with the intention of eating human flesh. It is said that Karkat́ii Rákśasii was burnt alive by those ungrateful people. The story goes that the living flames that leapt high from her burning body brought down the curse of cholera, and as her blessing, the cure for diabetes came floating down.”

Source: Karkat́ii Rákśasii – Excerpt B, in The Awakening of Women

Dedicated (vrata) to Karma Yoga, selfless action performed with spiritual ideation in the service of the world.

Crescent moon; syn. of Indu, Indurekhá, etc. Another meaning is “art” or “artistic skill”; traditional texts delineate sixty-four Kalás, such as singing, dance, poetry, painting, various crafts, and all manner of decorative art.

Cosmic imagination; the creative imagination of Parama Puruśa.

The citta of Saguńa Brahma has taken the shape and form of this universe as imagined by Its Ahaḿtattva. When citta takes a form in this way, it is called kalpaná or imagination. Hence this creation is the imagination or kalpaná of Saguńa Brahma.

What Is This World?, in Ananda Marga: Elementary Philosophy

The beautiful charm (Shrii) of benevolence (Kalyáńa).

Brightness; beauty. A person with a moon-like spiritual glow.

Full of radiant beauty; one with a spiritual glow.

Victorious over Time/Death; feminine of Kálajayii, an epithet of Shiva or of Parama Puruśa.

“From time immemorial you have been with me; radiant, you defy time” (anádi kál hote rayecho sáthe sáthe, kálajayii tumi bhásvara).

Prabhát Saḿgiit 1079

A name for the river Yamuná, which is closely associated with Lord Krśńa's childhood near Mathurá (cf. Vrajakrśńa). The word comes from Kalinda, the name of the mountain from which the Yamuná arises.

To be praised; the entity to whom all praise is due, Parama Puruśa.

Trńád api suniicena taror iva sahiśńuná,
Amánináḿ mánadena kiirtaniyah sadá Harih.
“Being more humble that the grass, tolerant like a tree,
honoring those lacking prestige, one should always praise Hari.

Shikśáśt́aka of Caetanya Maháprabhu

Praiseworthy; the entity to whom all praise is due, Parama Puruśa. Syn. of Kiirtaniiyá. This is from the same verbal root as the word Kiirtana, the spiritual practice of singing the Lord’s name with devotion.

A cluster or collection of water-lilies (Kumuda).

... if many sháluka or kumuda (lily) flowers (in certain parts of Bengal it is also called sháplá) are blooming together at one spot in a reservoir or pond then we can also call that kumudinii. Kumuda means “sháluk flower”. While it is correct from the grammatical point of view to use the word kumudinii to mean “small kumuda”, it is not used that way in practice.

Kabandha to Karashiikara (Discourse 18), in Shabda Cayaniká Part 3

“Little blossom”—a gracefully charming, tender expression.

Kusuma means “charming expression.” Some expressions are charming, some expressions are not charming. Not all the expressions of this world are charming, some are not charming, some are attractive, some are repulsive. Kusuma means “charming expression”, and the abstract noun for it is kusumitá. And had it been kusumiká, its meaning would have been a charming expression but of very little form, very small size, very tender size, a little charming expression.

One Should Know Everything, in AV12

“Blooming”—a person who exudes grace and charm.

Kusuma means “charming expression.” Some expressions are charming, some expressions are not charming. Not all the expressions of this world are charming, some are not charming, some are attractive, some are repulsive. Kusuma means “charming expression”, and the abstract noun for it is kusumitá. And had it been kusumiká, its meaning would have been a charming expression but of very little form, very small size, very tender size, a little charming expression. But it is kusumitá; it is the abstract noun of “charming expression”. The name is very good.

One Should Know Everything, in AV12

Healthy, prosperous; virtuous, auspicious.

Mercy, compassion; divine grace.

What is krpá? In Sanskrit, the root verb is kr. Kr means to help one in oneʼs progress even when one does not deserve it. So if one deserves it, that is, if one has the qualification to get oneself fully developed and fully exalted, then in that case there is no necessity of krpá, there is no necessity of help from Táraka Brahma. But when one does not deserve it, when one has not got the qualification for development, and still one is helped, that sort of help is called krpá.

Gurukrpá hi Kevalam in AV2

Possessing a veritable mine or treasury (nidhi) of divine grace (Krpá). As an adjective (in any gender), this describes a person who receives an abundance of grace; as a noun (masculine), it refers to Parama Puruśa, the entity who is the endless source of grace.

“There is no treasury of grace like You in the entire universe; because You exist, I exist, living in a stream of [your] compassion” (krpánidhi tava sama neiko sapta loke; tumi ácho tái áchi karuńá dháráy báṋci).

Prabhát Saḿgiit 2487

Kindness personified; made of divine grace (Krpá).

Krpámaya means “that which is formed of grace”.

The Meaning of a Few Names – 1, in AV9.

Having divine grace (Krpá); blessed by Parama Puruśa.

Beautiful (Sundarii) due to divine grace Krpá; one whose life and personality are beautified by the grace of Parama Puruśa.

Compassionate, merciful.

Who is filled with Prema, the blissful attraction or love that inspires a human being to rush after Krśńa, the all-attractive Supreme Entity.

... “[When] attraction rushes towards the unlimited, that is, rushes in the direction of Krśńa, then we call it prema. It means mental and physical propulsion for that universal nucleus. When we feel attracted towards that nucleus, that Krśńa, whether it be mentally or physically, to the extent that we cannot resist, even if we wanted to, then it is called Krśńaprema. I cannot resist drinking liquor so I rush towards the liquor store – this is a limited thing. We call it ásakti [attachment, addiction]. Pánásakti, madyásakti [intemperance] – these are all ásakti, not prema. The bliss that lies behind this willingly or unwillingly rushing towards the Supreme is called Krśńaprema.

The Meaning of a Few Names – 1, in AV9

Singular devotion; spiritual devotion of the highest degree.

Baba: “If aspirants from the very outset instead of devoting themselves to Saguńa Bhakti, realizes the permanence of Nirguńa Bhakti, the questions like ‘What have I attained’, ‘Why do I wish to attain?’ etc., do not arise in their mind. This is the culmination of Bhakti, it is the highest pitch of Bhakti. If there is undivided knowledge with the object, then there exists one and only one entity, and that is why it is called Kevalá Bhakti.”

Source: “Bhaktitattva,” in SS 1.

A tender (komala) song (giiti); one whose existence is infused with charm and tenderness.

Moonlight; that which makes bloom the water-lily (Kumuda).

The English for kumuda is “water-lily”. The lotus maintains a relationship with the sun while the water-lily has a relationship with the moon; for this reason, moonlight is called kaomudii.

Kabanda to Karashiikara, in Shabda Cayaniká 3.

An elevated sage of ancient India, wife of Maharshi Agastya.

Baba: “Kaoshitakii was the wife of Maharshi Agastya. The Maharshi spent his whole life propagating his sublime ideology and popularizing the broad ideals of humanity. His worthy spouse, Kaoshitakii, assisted him in the task of spreading his noble mission. Kaoshitakii was a profound scholar with all the grand qualities of a large, tender heart. Sometimes Agastya would pass on his great ideas to her and inspire her to perform noble deeds, and sometimes Kaoshitakii would have excellent new ideas, communicate them to her husband, and inspire him to do good deeds. Thus both of them worked in close cooperation for the promotion of divinity in human life.”

Source: The Erudite Scholar Kaoshitakii, in The Awakening of Women.

Highly intelligent; full of inspiration (kratu).

Evolution; social progress; in astronomy, the course of the sun through the sky. The name of a great devotee of Bábá from Jamalpur.

One age follows another in succession. The end of one age and the advent of another can be called kránti [evolution].

Problems of the Day

Light in the sky; one who illuminates the world, like a celestial body.

Light of the sky; one who illuminates the world, like a celestial body.

Illuminating the sky, like the sun; a person who illuminates the world.

Like the sky (kha); pure consciousness. Since ancient times, "sky" or "space" (ákásha) has been a metaphor for the formless, infinite Supreme Consciousness (Brahma).

Name of the greatest river of northern India (the Ganges); the name of a wife of Lord Shiva. In Yoga, Gauṋgá is a name for the Id́á nád́ii (channel).

Baba: “What is the meaning of the word Gauṋgá? “Gaḿ gacchati ya sa gauṋgá.” The entity which goes far is called Gauṋgá. Here “ga” means “a far-off land”; “gaḿ” means “towards the distant land” and “gá” in feminine gender means “the entity which goes”. So the river which flows in India toward a very distant land is called Gauṋgá. Now, does it only refer to the geographical river Gauṋgá which has its source in a mountain? The river Gauṋgá is limited to a particular geographical area – she does not even flow in Maharastra state of India. But Lord Shiva who is called Gauṋgádhara exists everywhere. This Gauṋgá has another meaning: “id́á nád́ii”. In the human body there are three main nád́iis – candra, súrya and shúnya. These three nád́iis are also called lalaná, rasaná and avadhútiká; Gauṋgá, Yamuná and Sarasvatii; and id́á, piuṋgalá and śusumná, respectively.”

Source: The Lord of Mortality and Immortality, in AV8.

Deep, unfathomable; a person of lofty character and mystical bent.

“Prayer that leads to the path of liberation;” a name for the Savitr Rk, a sacred verse of the Rg Veda. Also the name of a poetic metre of Vedic Sanskrit. See the discourse “Savitr Rk,” in AV1.

Gae + trae + d́a plus the feminine iṋiiś makes gáyatrii, that is, that which, by singing, the human being attains the path of liberation.

The Meaning of a Few Names–2, in AV9.

“Daughter of the Mountain”—a name of Párvatii, a great spiritualist and wife of Shiva.

A divine little song. Giiti means “song” and the suffix -ká is diminutive.

A stream or fountain of divine song.

[add quotation from PS "tumi Amar Pranera pradiipa"]

Full of song; the sweetness of devotional song personified.

“You are beyond Máyá and full of sweetness, O my Lord full of song” (Máyátiita madhumaya o go mor giitimaya).

Prabhát Saḿgiit 14

Full of song; the sweetness of devotional song personified. Syn. of Giitimayá.

“You are beyond Máyá and full of sweetness, O my Lord full of song” (Máyátiita madhumaya o go mor giitimaya).

Prabhát Saḿgiit 14

The nectar (Sudhá) of song (Giiti).

“A speck of your compassion brings a stream of light; it gifts the nectar of song to parched lips” (Karuńár kańá álodhárá áne, niirasa ośt́he giitisudhá dáne).

Prabhát Saḿgiit 2723.

Purified by the song of the divine.

Treasury (nidhi) of virtues (guńa). As an adjective (in any gender), this describes a person who possesses an abundance of virtues; as a noun (masculine), it is an epithet of Parama Puruśa as the embodiment of all good qualities.

Radiant with virtue or good qualities.

One who is free from the binding principles of Prakrti; liberated.

Liberation from the binding principles of Prakrti.

Full of virtue or good qualities.

Beyond the bondage of the Supreme Operative Principle.

“Controller of the Guńas,” one who controls the binding principles or attributions of Prakrti.

Grace of the Guru.

Living beings, through their own individual efforts, can achieve only a little progress in the carbonic world, but in the non-carbonic world only the grace of the Supreme Guru can lead them towards the supreme goal. Hence, it has been rightly said, Gurukrpá hi kevalam [“The Guruʼs grace is everything”]. This alone is the supreme truth. This is the be-all and end-all of life.

The Neo-Ethics of Multi-Lateral Salvation, in AFPS8.

Gift of the Guru; one whose life is as though a gift of the divine preceptor. It may also mean “given to the Guru,” one whose life is offered at the lotus feet of the preceptor.

Beloved of the Guru; one on whom the Guru showers affection.

Loving affection for the Guru; devotion.

Protected by the Guru; one who has come into the divine shelter of the preceptor.

Dear to the Guru; one whom the Guru showers with parental love.

Message of the Guru; one who embodies the clarion call of the divine. Cf. Váńii.

Proximity to the Guru; the state of always being in the Guru's presence.

Near to the Guru; one who feels the presence of the preceptor at all times. Cf. Gurusaḿnidhi.

Service to the Guru.

Under the shelter of the Guru; a devotee who possesses total surrender. Cf. Gurushritá, Gurváshritá.

Sheltered by the Guru; a devotee who possesses total surrender. Cf. Gurusharańa.

Sheltered by the Guru; a devotee who possesses total surrender. Cf. Gurusharańá, Gurushritá.

One whose devotion gives bliss to the Lord, Bhagaván. Syn. of Gopii. The worldly meaning is “cowherd” or “milkmaid,” after the simple devotees of Vraja krśńa, who tended cattle.

Those who worship Parama Puruśa with single-minded devotion, with their undivided attention discarding all other mundane thoughts, and, bringing about a smooth softness in their mental flow, move towards Parama Puruśa, are called gopiis or devotees.

On the Colour Festival, in A Few Problems Solved Part 5

The word gopa or gopii has been derived from the Sanskrit root verb gop. The root verb gop means “to give bliss”. Gopáyate yah sa gopah – that is, “One who gives bliss to Bhagaván is a gopa or gopii.” Devotion is nothing but giving bliss to God.

The Abode of Vishnu, in AV24

One whose devotion gives bliss to the Lord, Bhagaván. Cf. Gopa. The worldly meaning is “cowherd” or “milkmaid,” after the simple devotees of Vraja krśńa, who tended cattle.

Those who worship Parama Puruśa with single-minded devotion, with their undivided attention discarding all other mundane thoughts, and, bringing about a smooth softness in their mental flow, move towards Parama Puruśa, are called gopiis or devotees.

On the Colour Festival, in A Few Problems Solved Part 5

The word gopa or gopii has been derived from the Sanskrit root verb gop. The root verb gop means “to give bliss”. Gopáyate yah sa gopah – that is, “One who gives bliss to Bhagaván is a gopa or gopii.” Devotion is nothing but giving bliss to God.

The Abode of Vishnu, in AV24

Master (nátha) of the cakras; one who possesses control over the plexi through psycho-spiritual practice.

Controller (iishii) of the cakras; one who possesses mastery over the plexi through psycho-spiritual practice.

Controller (Iishvarii) of the cakras; one who possesses mastery over the plexi through psycho-spiritual practice.

The crescent moon, symbolizing the pineal gland.

Baba: "What does the crescent moon over the head of Shiva connote? At that time people used to think some portion of the moon as invisible. They had divided the moon into sixteen Kalás. The sixteenth one was invisible to them. They placed the pineal gland in this invisible portion of the moon. This crescent moon is also called Amákalá or Indu. Shiva acquired appellations like Candrashekhara, Candrabhúśańa etc."

Source: Bhakti-Rúpa Setu (Devotion Acts Like a Bridge), in SS18.

Light (kánti) of the moon (candra); a person with a charming spiritual glow.

Light (jyoti) of the moon (candra); a person with a charming spiritual glow.

Goddess (devii) of the moon (candra).

Radiant like the moon; a person with a moon-like spiritual glow.

Who shines (bhá) like the moon (candra); a charming person with a spiritual glow.

A little garland of moonlight.

Illuminated by the moon.

Pure (Vimala) like the moon (candra).

Radiant and bright like the moon.

“Moon crest”—the moon adorning Lord Shiva’s head; an epithet of Gauṋgá, one of Shiva’s wives. Didi Ánandá Candrashekhará recounts the following:

I have received my name from Baba. He explained my name in Bengali. One meaning is Gauṋga, wife of Lord Shiva. He has three wives: Párvatii, Gauṋgá and Kálii. The meaning of Candrashekhara is “the moon on the head of Shiva.” And the feminine gender is Candrashekhará. Another name of Shiva is Candrashekhara.

Moon-like; one who glows like the moon.

Moonlight; a person with a spiritual glow who illuminates others.

Moonlight.

Lunar, moonlight; born from the moon.

One who has taken refuge (áshrita) at the feet (carańa) of the Lord; one who has fully surrendered to the divine.

Endearing, pleasing, and beautiful.

A charmingly beautiful song.

Charm; beauty, loveliness.

Charming (cáru) and generous (deśńa); one whose gifts to the world are full of charm and beauty.

Charmingly (cáru) benevolent (bhadra).

Whose smile (smita) is beautiful (cáru).

One whose demeanor and behavior (shiila) are charming (cáru).

Having a beautiful (cáru) smile (hása).

Radiant, beautiful, and intelligent; also a word for moonlight.

Consciousness. Syn. of Caetanya, cit, etc.

“You dwell within the mind unnoticed; you leave your mark by illuminating consciousness”
(maner májháre alakśye tháko, citi dyotanáy aiṋjana áṋko).

Prabhát Saḿgiit 4420

One who possesses the colour or light (raiṋjana) of consciousness (citi), or whose mind is coloured by the Supreme Cognition (Citishakti).

The power (Shakti) of consciousness (Citi)—Parama Puruśa as the Supreme Cognitive Faculty. At the level of the unit being, Citishakti is also a name for the Átmá.

Parama Puruśa is addressed as “Shiva”. Shiva is also called the Cognitive Faculty (Citishakti); that is, Shiva is also a kind of force or Shakti. What we call Shakti in ordinary terms is Prakrti. So Parama Puruśa is Citishakti, and Prakrti is His immanent power. Only if Citishakti permits it, can the binding faculty of Prakrti influence Him. But if the Cognitive Faculty does not desire it, the Operative Force of Prakrti is helpless.

To Know Him Is to Be Free from All Fetters, in SS9.

Delighting (Raiṋjana) the mind (citta); one who gives joy to others.

Colourfully radiant; one whose rays (rashmi) are bright and colourful (citra).

Bright; colourful.

One whose true or essential nature (svarúpa) is consciousness (cit)—an epithet of Parama Puruśa.

One who possesses the colour or light (raiṋjana) of consciousness (cit), or whose consciousness is coloured by the Supreme Entity.

Illuminated or coloured (raiṋjita) by Supreme Consciousness (Citi).

One who delights (vilása) in the Cosmic Consciousness (cit).

Made of (mayii) consciousness (Cit); the feminine of Cinmaya.

Cinmaya means “that which is formed of consciousness”.

The Meaning of a Few Names – 1, in AV9

Mere consciousness; one whose nature is Cosmic Consciousness.

Ever-effulgent; one whose radiance (diipti) is everlasting (cira).

Whose radiance (dyuti) is everlasting (cira).

Ever-new; syn. Abhinava.

Tumi nitya satya nijádhiin
tumi cira nava cira purátan,
Tumi hatásher sheś áshray
tumi áṋdháre úśár ágaman.
“You are eternally real and independent,
every new and ever ancient.
You are the final refuge of the hopeless,
the coming of dawn in the darkness.”

Prabhát Saḿgiit 1046

Ancient; eternal. An epithet of Parama Puruśa.

Ever-smiling; a person of charming disposition full of hope and optimism.

Ever (cira) tranquil (shánta); one who has attained everlasting peace (Cirashánti) by ideation on Parama Puruśa.

Everlasting (cira) peace (shánti).

Parama Puruśa is Shiva. By knowing Him human beings can attain absolute peace. The word shánti is derived from the Saḿskrta root verb sham plus suffix ktin. Shánti means to remain absorbed in oneʼs own self. One can attain equanimity and equipose of mind by knowing Parama Puruśa. This is what is called shánti.

To Know Him Is to Be Free from All Fetters, in SS9

Ever-shining; whose radiance (shubhra) is everlasting (cira).

The name of a great spiritualist and queen in the Yogavásiśt́ha, a book of sublime spiritual philosophy filled with (fictional) tales of enlightenment.

Conscious; one who is spiritually awakened.

Cit + lyut́ = cetana... The verbal root cit means “to perceive”, “to discriminate”, “to cogitate”, “to contemplate”. (By adding the suffix kta after the verbal root cit we get the word citta). The word cetana is used in different senses. It means “one who has awakened”, “who is alive”, “who has developed intellect”, “who is spiritually awakened”, “who is discriminating”, “whose power of judgement is developed”, and so forth.

Acala to Atha (Discourse 2), in Shabda Cayaniká Part 1

Radiance; lustre.

“You have adorned the earth with beauty's radiance” (Rúper chat́áy dharáke sájiyecho).

Prabhát Saḿgiit 4855

Full of rhythmic vitality, the rhythm (chandas) of life.

Beauty, splendor; a ray of light.

Shade; the play of shadow and light; beauty, gracefulness.

Mother of the world; the Supreme Operative Principle.

Controller (iisha) of the universe (jagat). Fem. of Jagadiisha.

Queen or controller (Iishvarii) of the universe (jagat). Cf. Lokeshvarii, Jagadiisha.

Worthy of praise by the entire world; a virtuous person of blameless character. An epithet of Parama Puruśa, the entity whom the entire universe adores.

Good or auspicious (bhadra) towards the world (jagat); a person devoted to universal welfare.

She who supports or bears (dhátrii) the universe (jagat); the name of a tantric goddess (syn. of Tripurasundarii or Rájarájeshvarii).

Śod́ashii, who was originally a deity of Buddhist Vajrayána Tantra, was accepted subsequently in Post-Shiva Tantra with a new name, Rájarájeshvarii. Later, in the Puranic Shákta Cult, this deity Rájarájeshvarii was accepted and worshipped, though she was not very popular among the masses. More recently, towards the end of the Mughal period and the beginning of the British period, Krśńacandra, the king of Nadia, introduced the worship of Rájarájeshvarii, in a slightly changed form and with a new name – Jagaddhátrii.

All Bask in the Glory of Shiva – 1 (Discourse 6), in NSS

The power of Parama Puruśa that illuminates the universe. Cf. Jagadbhásaka.

... the meaning of the root verb bhás is “to illuminate”, “to make radiant”. He who has coloured the entire world – since it is coloured we are able to see it – he is Bhásaka. So Jagadbhásaka means: we are able to see the universe. Why? Because He has made it shine, has made it radiant. Everything shines with His light, so He is Jagadbhása. Jagadbhásaka and Jagadbhása – both work – by adding the suffix al.

The Meaning of a Few Names – 1, in AV9

Friend (mitra) of the world (jagat); a person devoted to the welfare of all beings.

Benevolent (bhadra) towards other people (jana); a person of profound benevolence.

Dedicated to incanting mantra (japa); one who always remembers her Iśt́a Mantra.

Renowned for victory; famously victorious over internal enemies and obstacles to spiritual progress and the welfare of the world. Cf. Arindama.

Victory (Jaya) banner (ketana); a person who embodies spiritual victory. Cf. Vijayaketana.

“Beloved of all, your unworldly victory banner flies aloft;
Atoms and particles, the Macrocosm and specks of dust ever sing your praise”
(sarvapriya apaoruśeya uŕe tava vijaya ketana;
ańu parmáńu bhúmá tryasareńu kare sadá guńakiirtana)

Prabhát Saḿgiit 4440

Victorious divine entity; goddess (Devii) of victory (Jaya).

Victorious; one who attains victory of all inimical forces.

Bright (Prasanna) with victory (Jaya), a person who is joyful and content on account of victory of all inimical forces.

Blessed (Bhadra) with victory (@jaya]); auspicious on account of victory over all inimical forces.

The auspicious glory or good fortune (Lakśmii) of victory (Jaya) over inimical forces.

The glory or charm of victory over all negative tendencies and obstacles to spiritual progress.

Victorious over all inimical forces.

The eternally victorious (Jaya) entity who controls (Iishvarii) the universe; the Supreme Operative Principle.

Victory of all inimical forces. Syn. of Jaya.

One who has conquered the sensory and motor organs; self-controlled.

Liberated in life; one who attains the pinnacle of spiritual attainment in this very life.

Liberation in life; attaining the pinnacle of spiritual progress in this very life.

Friend (mitra) of living beings (jiiva); a person full of benevolence towards all life.

Victor; one who is victorious over all internal enemies and negative tendencies.

Moonlight (Candrikā) of knowledge (Jiṋána); a person luminous with spiritual wisdom.

Goddess (Devatá) of knowledge ([jiṋána]); a divine entity embodying spiritual wisdom.

Goddess(Devii) of knowledge ([jiṋána]); a divine entity embodying spiritual wisdom.

The light (Prabhá) of knowledge (Jiṋána); one who radiates spiritual wisdom.

Knowledge personified; one who is naturally inclined towards spiritual wisdom (Jiṋána).

Embodiment of knowledge; a person with a highly developed mind.

Jiṋánamúrttim means “Cognitive Faculty personified”, “personified Cognition”.

Guru Prańáma, in AV3

Embodiment of knowledge or spiritual wisdom (Jiṋána).

Full of knowledge (Jiṋána); one who abounds in spiritual wisdom.

The entity who controls or has mastery (Iishvarii) of all knowledge (jiṋána); the all-knowing Supreme Consciousness. Cf. Jiṋáneshvara, Jiṋánesha.

Queen or mistress of light; Parama Puruśa's power as controller (Iishvarii) of all radiance (jyotih). Syn. of masculine Jyotiriishvara, Jyotiriisha.

“O Lord of light, O polestar, show the path to a person without direction” (He jyotiishvara o dhruvatárá, path dekháo táre je disháhárá).

Prabhát Saḿgiit 2214

An effulgent sweet little song.

Stream or fountain (Dhárá) of light (Jyotih).

“Who are you who came to the shore of the ocean of darkness,
who filled the world with a fountain of light?
I neither recognize nor know you,
but you have won over my mind”
(ándhár ságar páre ke go ele,
jyotirdháráy dhará bhare dile.
tomáke cini ná tomáke jáni ná,
tabu tumi mor mana jine nile.).

Prabhát Saḿgiit 2220

Luminous; the embodiment or personification of spiritual radiance (Jyotih).

Embodiment (múrti) of light (Jyotih); spiritual illumination personified.

Full of light (Jyotih); one who is filled with spiritual radiance.

Whose nature (Svarúpa) is effulgent; one who embodies spiritual illumination (Jyotih).

The charming beauty of spiritual radiance (Jyotih).

“Effulgence personified” (Baba's oral explanation to Dada Jyotirúpánanda).

Moonlight.

“However much I look into the sky of the heart, I see no moon but You;
the moon's light looks beautiful only when I gaze on You.”
(hrdákáshe jata cái tumi cháŕá cáṋda nái,
jyotsnár jata álo láge bhálo tomáy heri.)

Prabhát Saḿgiit 917

Baba gave this name to a French devotee, explaining that it means “Moonlight, moonly light.”

Resonant, vibrating (said especially of the strings of a musical instrument). The spelling Jhauṋkrtá is also correct.

Knowledge of the ultimate principle, Parama Puruśa; that spiritual philosophy which guides one to the ultimate truth.

One who possesses deep knowledge (veda) of the ultimate principle (tattva), the absolute truth—Supreme Consciousness.

The power of Parama Puruśa that controls (Iishvarii) the fundamental factors (tattva).

One who has thus (tathá) departed (gata), i.e. attained spiritual salvation. In Buddhism, the masc. Tathágata is a syn. of Buddha, Jina, etc.

One who has sincere dedication (Niśt́há) to That (taḿ)—the Supreme Entity, Parama Puruśa.

“Absorbed in That,” i.e. absorbed in Nirguńa Brahma, the Non-Qualified Supreme Consciousness.

“Absorbed in That [supreme stance], He abides as the immortal Lord, omniscient and omnipresent, protector of this universe. He rules this world eternally; no other entity exists as sovereign” (Sa tanmayo hy amrta iishasaḿstho jiṋah sarvago bhuvanasyásya goptá, sa iishe asya jagato nityam eva nányo hetur vidyata iishanáya).

Shvetashvatara Upaniśad 6.17, quoted in The Highest Category of Devotion, in SS6.

Bright, warming. In mythology, a daughter of the Sun and ancestor of the Kuru kings; also the name of a river (also Tapantii).

Penance, austerities; the extended practice of Tapah, one of the Five Niyamas of Yoga.

“Tapasya” means freely undergoing hardship in order to reach the goal within a short while. Now what does happen if, while doing this “tapasya” there is no love for the Great? Such tapasyá is nothing but a misuse of time. Tapasyá without love is a misuse of time and will have an adverse effect on the physical body and also on the psychic body and the result is definitely bad.

Love – the Essential Prerequisite, in AV2

“I've come close to you after so many lives of penance;
I've gained eternal, beautiful shelter at your feet”
(tomáy káche pelum ámi kata janmera tapasyáy,
tava carańe nilum ámi sháshvata sundara áshraya).

Prabhát Saḿgiit 1830

One who is dedicated to the practice of Tapah, hardship undertaken in the service of others, one of the Niyamas of Yoga Sádhaná. Fem. of Tapasvii.

Shiva the great intellectual, great yogi, great tapasvii [one who performs penance], the most glorious one, whose inside and outside were in perfect balance, was the shelter and the vehicle for the development of others.

Shiva in the Song of Shiva (Discourse 19), in Namah Shiváya Shántáya

One who is established or ensconced in the practice of Tapah (penance)–penance for service to others and self-purification, one of the Niyamas of Yoga Sádhaná. Cf. Tapahsiddhi.

Perfection in the practice of Tapah–penance for service to others and self-purification. Tapah is one of the Niyamas of Yoga Sádhaná, and Tapahsiddhi is one of the characteristics of a Sadvipra, an elevated spiritual moralist.

Sadvipras are those whose all efforts are directed towards the attainment of Ananda... They are strong in morality and are always ready to wage war against immoral activities. Tapah Siddhi is an impossibility without the six factors of Bhati [the six requisite factors of human civilization]. Those who strictly adhere to the principles of morality, are ensconced in Tapah, and are ready to wage a war against immoralists are sadvipras.

The Future of Civilization, in A Few Problems Solved Part 6

One whose nature (shiila) is to practice Tapah–penance for service to others and self-purification, one of the Niyamas of Yoga Sádhaná.

One purified by Tapah–penance for service to others and self-purification, one of the Niyamas of Yoga Sádhaná.

One who attains spiritual victory (Jaya) through the practice of Tapah, hardship undertaken to render service to others—one of the Niyamas of Yoga Sádhaná.

The radiance of Tapah, hardship undertaken in service to others and for self-purification. Tapah is one of the Niyamas of Yoga Sádhaná. This is the meaning of the feminine, a noun. The meaning of the masculine or neuter, an adjective, is, one who is spiritually radiant on account of the practice of Tapah.

The sádhakas of tapah know that the served is Brahma, their cherished goal. They are servants and the service rendered by them is their sádhaná.

A Guide to Human Conduct

One who is rich in Tapah–penance for service to others and self-purification, one of the Niyamas of Yoga Sádhaná; rich in penance (syn. Tapodhana). Nidhi means “treasure” or “treasury.”

Sincerely dedicated (Niśt́há) to Tapah, one of the Niyamas of Yoga Sádhaná.

Penance (Tapah) personified; one who embodies the spirit of Tapah, one of the Niyamas of Yoga Sádhaná.

Embodiment of Tapah–penance for service to others and self-purification, one of the Niyamas of Yoga Sádhaná.

One who attains permanent spiritual victory (Vijaya) through the practice of Tapah, hardship undertaken to render service to others—one of the Niyamas of Yoga Sádhaná.

One who is steadfastly dedicated to Tapah—penance undertaken to render service to others, one of the Niyamas of Yoga Sádhaná.

Moving forwards, quick, energetic; a person whose nature is to make continuous progress, overcoming all obstacles.

Victory; conquest of the forces inimical to spiritual progress. A rare and ancient Vedic word. Cf. Taruśa. Syn. Taruśii.

Victory; conquest of the forces inimical to spiritual progress. A rare and ancient Vedic word. Cf. Taruśa. Syn. Taruśá.

Power, strength, courage. Also a name for the earth, and in mythology, a daughter of Indra, king of the gods. A rare, ancient Vedic name.

The practice of penance, Tapah, hardship undertaken in the service of others. Syn. Tapasyá.

One who is dedicated to the practice of Tapah, hardship undertaken in the service of others, one of the Niyamas of Yoga Sádhaná. Syn. Tapasvinii.

A star (syn. Tárá); a meteor.

A star; the name of a Buddhist and Shákta Tantric goddess; the ancient name of Párvatii in China.

In old China, Párvatii was known as Tárá.

Saviour; the entity who bestows salvation. Táriká is the feminine of Táraka.

Saviour; syn. Tárá, the name of a Buddhist and Shákta goddess.

The ocean; heaven. Also a synonym of Taviśii, the name of a daughter of Indra, king of the gods.

Patience; forbearance.

Desire to cross over the ocean of being; longing for liberation (Mukti). Cf. Ákáuṋkśá.

The purpose of the Qualified Supreme Entity in manifesting the creation is to obtain emancipation for each one of Its units. In order to fulfil this purpose, It will have to appear before anyone who has a yearning for emancipation. This yearning or state of mental uneasiness caused by the intense desire for emancipation heralds the arrival of the opportune moment. The Qualified Supreme Entity, in the form of a great preceptor, will appear to those who have reached this opportune moment by virtue of their intense desire for liberation.

Intuitional Practice and Its Necessity, in Ananda Marga: Elementary Philosophy

Victorious; overpowering or overcoming all opposition. A rare, ancient Vedic name.

Radiant like snow or ice; a person with a bright spiritual glow.
AI

Satisfaction; contentment.

Contentment; satisfaction; fulfillment. A person who is content by nature. Cf. Santośa.

(Tumi) atrpta práńe trpti
tumi dhúlár dharáy álo,
tumi ghana tamasáy diipti
tumi akárańe báso bhálo.
“You are contentment (trpti) for an unsatisfied heart,
you are the light on this dusty earth.
You are radiance (diipti) in dense darkness;
you love without cause.”

Prabhát Saḿgiit 628

One who sacrifices (Tyága) for the good of others; one who relinquishes the fruits of action and agency to Parama Puruśa.

Leader (Iishvarii) of those who sacrifice (tyágii) for others; a person who exemplifies sacrifice (Tyága) for the welfare of the world. Cf. Tyágeshvara, Tyágesha.

Ruler or controller (Iishii) of the triple strata (triloka)—the crude, subtle and causal minds, or the physical, psychic and spiritual strata. Syn. Trilokeshvarii; fem. of Trilokesha, an epithet of Parama Puruśa.

Causal mind means mind in seed form, subconscious mind (subtle mind) means mind in sprout form, and conscious mind (crude mind) means mind in fully expressed form. In causal mind also there are possibilities of vibration... The combined name of these three states of cosmic mind – [[crude, subtle]] and causal – is triloka.

Vasu and Vásudeva, AV 9

Ruler or controller (Iishvarii) of the triple strata (triloka)—the crude, subtle and causal minds, or the physical, psychic and spiritual strata. Fem. of Trilokeshvara, an epithet of Parama Puruśa.

Causal mind means mind in seed form, subconscious mind (subtle mind) means mind in sprout form, and conscious mind (crude mind) means mind in fully expressed form. In causal mind also there are possibilities of vibration... The combined name of these three states of cosmic mind – [[crude, subtle]] and causal – is triloka.

Vasu and Vásudeva, AV 9

Confluence of three rivers—a name for the Ájiṋá Cakra, where the three principal nád́iis converge.

Light or splendor; a rare, ancient Vedic name.

Splendour, light, or brilliance; beauty. A rare, ancient Vedic name.

Self-control, self-mastery. Fem. of Damana.

Damana means “control of oneself” and shamana means “control of others”. A person who fights against the antisocial elements and controls them is said to be doing “shamana”, while one who controls oneself is said to be doing “damana”... One who practices self-control or prepares oneself to fight against injustice, or controls oneʼs desire to harm others by the application of psychic force, is said to be practicing damana. A dhármik person must have the quality of damana.

The Ten Characteristics of a Dhármika, in AV4

Subduing or controlling one's negative psychic propensities. In mythology, Damayantii was the most beautiful and firm-minded of all heavenly nymphs, and rejected the gods to marry a mortal man, Nala. Their epic tale of love is told in the Mahábhárata and many later works of literature.

Kindess; mercy, compassion.

darshane vijiṋáne o shastre
tava paricaya ke bá peyeche,
járe dayá karo tre tule dharo
satya sattá sei jeneche.
“Who has ever come to know you
through philosophy, science or scripture?
You lift up the person to whom you give compassion.
That person alone comprehends the true essence.”

Prabhát Saḿgiit 3973

Possessing a veritable mine or treasury (nidhi) of compassion (Dayá). As a noun in the masculine, it is an epithet of Parama Puruśa as the endless source of compassion.

"Kindness personified"—a person full of kindness (Dayá).

Source: Sarkar's English Grammar.

Kind, tender-heartened; full of compassion (Dayá).

Full of kindness, grace, compassion (Dayá).

Baba: “The word dayá, which comes from the root verb day, means “to melt when seeing someoneʼs pain and to remove that pain – to be conscious of it”, in English, “kindness”, “grace”.”

Source: Karpat́a to Karśú (Discourse 19), in: Shabda Cayaniká Part 3

One who is dedicated to kindness (Dayá).

Baba: “The word dayá, which comes from the root verb day, means “to melt when seeing someoneʼs pain and to remove that pain – to be conscious of it”, in English, “kindness”, “grace”.”

Source: Karpat́a to Karśú (Discourse 19), in: Shabda Cayaniká Part 3

Heroic (viira) in charity (dána); a person who is courageously generous.

Self-restraint; patience.

Desire to give; generosity. One who is giving by nature.

The sun, Lord (Iisha) of the day (dina). A person radiant like the sun. The symbolizes Parama Puruśa as the entity who dispels darkness and illuminates the universe.

Divine (Divya) light (Jyoti). Syn. Brahmajyoti.

Áj, sab mor bhaya láj sare geche
divyajyotite baso mano májhe,
Áj, páper kaluśa theke mukta ámi
priitir pasará niye eso námi.
“Today all of my fear and shame have fallen away.
Sit within my mind in radiance divine.
Today, I am free from all of sin's defilements.
Come down [to me] with heaps of love.”

Prabhát Saḿgiit 843

Divine (divya) light (dyuti); a person with radiant with spirituality.

Divyadyutite prajiṋári pathe
ke esecho tumi go krpámaya.
“With divine radiance, on the path of wisdom,
who are you who has come, full of compassion?”

Prabhát Saḿgiit 1245

Whose form is divine; a person with a divine appearance, radiant with spirituality.

Possessing divine (divya) power (shakti); a person of extraordinary capacity.

Divine.

Bright illumination; splendour.

Torchlight; a spiritual torch. One of three aspects of tantric initiation (Diikśá), since it illuminates the spiritual path like a torch.

Now what is diipanii? Everything lies coverted within the self. The Supreme Entity is also within your "I" feeling. [He] is with you, but you do not know Him. That is, the Supreme Entity is with you, but You cannot see Him. You cannot realize Him. Why? Because you are covered by, you are surrounded by, Máyá, the cimmerian darkness of Máyá... Diikśá gives the aspirant the route, the way, or rather the path, of bliss. It shows the path of bliss. And to show the path of bliss, light is required; and that light is also supplied by diikśá. This light is diipanii.

Diikśá and Initiation, in AV6

A lamp; illumination. A radiant and inspiring person.

Full of lamps (diipa); possessing (anvita) an abundance of illumination. A name for, Diwali, the Festival of Lights (Diipávalii).

A row or arrangement of lamps; the Festival of Light (Diwali).

You know that the word diipa signifies “effulgence of light” or “a lamp”. Diipávalii means “a garland of innumerable lamps” or “an ordered arrangement of lights”.

Mantra and Diikśá, in AV16

A radiant lamp; a luminous, inspiring person.

Tumi ácho tái ámi áchi
tumi-i práńer diipiká.
“Because You exist, I exist.
You are the lamplight (Diipiká) of life.”

Prabhát Saḿgiit 218

Radiance, effulgence.

(Tumi) atrpta práńe trpti
tumi dhúlár dharáy álo,
tumi ghana tamasáy diipti
tumi akárańe báso bhálo.
“You are contentment for an unsatisfied heart,
you are the light on this dusty earth.
You are radiance (diipti) in dense darkness;
you love without cause.”

Prabhát Saḿgiit 628

Spiritual initiation.

The process which leads to enlightenment and the exhaustion of saḿskáras accumulated over many lives is diikśá. Usually there are two types of diikśá – vaedikii diikśa (initiation according to the Vaedic system) and tántrikii diikśá (initiation according to the Tantric system). Vaedikii diikśá inspires the seeker to adopt true dharma and tread the path of spirituality which leads to the attainment of the Supreme Entity... The imparting of proper spiritual training produces a spiritual awakening in the human mind, causing spiritual aspirants to seek that path which leads to the attainment of their iśt́a or spiritual goal. A competent spiritual teacher then will impart the practical guidance to those aspirants. That spiritual direction is called tántrikii diikśá.

Tattva Kaomudii Part 2

Daughter of God ([deva]); a divine woman. Cf. Devaputrii.

Divine expression, a goddess; syn. Devii, Deviká. Name of the mother of Lord Krśńa.

Light of the gods (Deva); divine illumination. A person with a spiritual glow. Cf. Divyajyoti.

Gift of the gods; a person who, by their sádhaná, service and sacrifice, becomes like a divine gift to the world.

Devoted (Niśt́há) to God (Deva); a person with sincere dedication to Parama Puruśa, the goal of human life.

Daughter (putrii) of God (Deva); a child of Parama Puruśa.

Each and every particle of this universe, from a big mammoth to a small blade of grass is of His creation and of the Macropsychic conation. Hence the relationship is that of Father and children, Father and His loving children – the Supreme progenitor and His progeny. There cannot be more than one noumenal cause... And that noumenal entity is the loving Father. Oneʼs relationship with the loving Father is one of love and affection, is a domestic relationship. There is nothing formal, no sort of formality in it. It is purely domestic, a family relationship. So the noumenal cause is not just a theoretical entity; it is your Father, your nearest and dearest one.

The Noumenal Cause and the Personal God, in SS12

Divine (deva) sage (Rśi); one who has attained spiritual awakening through Sádhaná.

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who, having taken birth in the race of devas (Nordic, Alpine and Mediterranean sub-races and the Caucasian race), had established themselves in spiritual consciousness through Sádhaná, were called devarśi (for example, Devarśi Nárada).

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Divine (deva) sage (Rśyá, feminine of Rśi); one who has attained spiritual awakening through Sádhaná.

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who, having taken birth in the race of devas (Nordic, Alpine and Mediterranean sub-races and the Caucasian race), had established themselves in spiritual consciousness through Sádhaná, were called devarśi (for example, Devarśi Nárada).

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Daughter (sutá) of God (Deva); syn. Devaputrii.

Divine beauty or charm; the charisma or magnetic charm (Shrii) of divine beings (Deva) and those touched by the divine.

Divine being; a goddess. Cf. Deva, Devii.

Goddess; a divine expression. Feminine of Deva.

Divine expression; goddess. Syn. Devakii, name of the mother of Lord Krśńa.

Effulgence personified; full (mayá) of light (Dyuti).

Tomár rúpete sab rúp pelo
tomar dyutite halo dyutimaya.
“In your beauty, everything became beautiful.
In your radiance everything became full of light.”

Prabhát Saḿgiit 2474

Effulgence personified; full (mayii) of light (Dyuti).

Tomár rúpete sab rúp pelo
tomar dyutite halo dyutimaya.
“In your beauty, everything became beautiful.
In your radiance everything became full of light.”

Prabhát Saḿgiit 2474

Illumination, light.

Tava dyotanáy spandita karo
tava naváruńe raiṋjita karo,
tomár parashe pavitra karo
tamasár masii sab haro.
“Vibrate me with your illumination,
colour me with your new dawn.
Purify me with your touch,
dispel all the ink-black of darkness.”

506

Daughter of Drupada; a great queen and one of the principle characters of the Mahábhárata, also known as Krśńá. She was the wife of the five Páńd́ava brothers and an intimate disciple of Lord Krśńa. A woman of tremendous resolve and devotion.

Draopadii was the daughter of King Drupada. Her actual name was Krśńá, not Draopadii, but as she was the daughter of King Drupada, people called her Draopadii... one should not miss one special quality in Draopadii – she was endowed with nirguńa bhakti [unconditional devotion]. However, saguńa bhakti [conditional devotion] sometimes asserted itself in her, and whenever it got the upper hand, she would receive blows. Lord Krśńa would put her to tests at every step, and thatʼs why she had to confront insurmountable difficulties. And when nirguńa bhakti would assert itself in her, she would enjoy the blessings of Parama Puruśa.

Karna and Draopadi, in Discourses on the Mahábhárata

Blessed, fortunate.

The earth; she who bears and sustains. The earth symbolizes Paramá Prakrti as the expressed universe, which bears and sustains all life. It also symbolizes patience and forbearance. Syn. Dhará.

Tár man yadi cáy sab kichu hoy
dhúlimaya e dharańiite.
“If His mind so desires, anything is possible
on this dusty earth.”

Prabhát Saḿgiit 207

The earth; she who bears and sustains. The earth symbolizes Paramá Prakrti as the expressed universe, which bears and sustains all life. It also symbolizes patience and forbearance. Syn. Dharańii.

Sakal maner viińá ek sure báje áj
Sakal hrdaye saorabh,
Nandana madhusáje ele tumi dhará májhe
Dile sabe ek anubhav.
“Today the lutes of all minds resound to the same melody,
and the same fragrance is in all hearts,
For You came to this earth in a beguiling, sweet form
and gave to all the same spiritual experience.”

Prabhát Saḿgiit 4

Mother Earth; syn. Dharańii, Dhará.

Ek nútaner sur áji bájlo bájlo
phule phule dolá diye,
Dharitrii nava sáje sájlo sájlo
sab klesh vyathá dilo bhuliye.
“A melody of the New has sounded today
making flower after flower sway.
The earth (Dharitrii) has put on new attire
and made all pain and affliction be forgotten.”

Prabhát Saḿgiit 127

One who has renown (Kiirti) for following Dharma; a great moralist who sets an example to others. Also the name of one of the great Buddhist philosophers of ancient India.

Dedicated to Dharma; a person sincerely devoted to following Bhágavata Dharma, the spiritual path that distinguishes human beings from animals.

One who cherishes Dharma, for whom Dharma is the dearest treasure.

Friend of Dharma.

One who delights in the practice of Dharma.

Dedicated to Dharma; one for whom Dharma is life's purpose.

Sheltered in Dharma; one who has taken refuge in Dharma as the guiding light of their life.

Concentration; meditation in which one fixes the mind on a single object of sustained concentration.

Dhárańá literally means “locating the mind firmly in an area or region of the body” [Patanjali's Yogasutras]. The citta has the characteristic of becoming like its object. For example, when the citta is in contact with a tree, it becomes like the tree. To do this the citta has to depend on external sensations which convey that shape to the citta with the help of the indriyas or organs... the citta takes the form of the image or sensation which is carried to it with the help of the sensory nerves. The property of the citta to become like its object is called dháraná which means “to hold”: the citta holds an image and becomes like that.

Dhárańá, in Yoga Sádhaná

One who is established in the practice of Dharma.

Devout, pious, contemplative; a seeker of wisdom. A rare ancient Vedic name.

Intelligence, knowledge, wisdom. Also the name of a goddess. A rare ancient Vedic name.

Wisdom; understanding; reflection. A rare ancient Vedic name.

Highly intelligent; wise.

Steadfast, constant; self-controlled; wise.

Highly intelligent; wise.

Patience.

The word Dhrti has a number of meanings, the most important being “patience”. It is not at all wise for human beings to get upset in any circumstances. One should always remain calm and be ready for the future... While in danger, oneʼs great quality is patience... Without patience oneʼs intellect can easily get misguided resulting in misunderstandings as to what should be done and what should not be done. Losing the faculty of judgment, one is easily defeated.

The Ten Characteristics of a Dhármika, in AV4

Master (Iishvarii) of meditation, more specifically Dhyána, one of the higher lessons of meditation.

The eternal, unwavering (Dhruva effulgence of Parama Puruśa; a person of unwavering radiance.

Kata tithi prahar geche
áshár álo kato niveche,
tava chinmaya priitir májhe
dhruvajyoti jválále.
Tumi t́ene nile kole.
“How many hours and days past,
how many times did the light of hope dim?
In your love, filled with consciousness,
you lit an unwavering light.
You drew me close into your lap.”

Prabhát Saḿgiit 3272

The Pole Star or North Star, Polaris; a person of great constancy. An epithet of Parama Puruśa as the singular unchanging, unmoving entity of this universe.

Caler pather sáthi mama
áṋdhár nisháy dhruvatárá.
“You are my companion on the path of movement,
the polestar on a dark night.”

Prabhát Saḿgiit 1617

Dhruvásmrti [ ধ্রুবাস্মৃতি · ध्रुवास्मृति · Dhruvasmrti ] (f, noun)

Constant (Dhruva remembrance (Smrti) of Parama Puruśa; the state of perpetual spiritual ideation.

So let us pray to Him that we never forget Him, that we always remain united with that Supreme Benevolence. Let Him arouse unwavering ideation in us. “Smrti” means “memory” or “recollection” and “dhruvásmrti” means “constant recollection” of Him. One should always remember one thing constantly: Parama Puruśa. This will result in the intellect being constantly full of benevolent thoughts, forever linked with the spirit of benevolence. This and this alone should be the one prayer of human beings.

Remain United with the Supreme Benevolence, in AV4

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Nandaná [ নন্দনা · नन्दना · Nandana ] (f, noun)

Delighting, rejoicing; one who experiences spiritual bliss (Ánanda) and also gives bliss to Parama Puruśa. Syn. Nandinii.

The word nandana has come from the Sanskrit root verb nand. Nand suffixed by lyut́ = nandana. Nandana means “one who gives joy to others and gets joy from others” – both to give ánandam [bliss, joy] and to get ánandam ... It refers to one who gives ánandam to Parama Puruśa and at the same time gets ánandam from Parama Puruśa.

Vrajagopála and Aesthetic Science (Discourse 25), in Namámi Krśńasundaram

Nandá [ নন্দা · नन्दा · Nanda ] (f, adj.)

Full of joy, delight; blissful.

In Saḿskrta, “nandá” means “a woman who has become highly pleased” ...

Devotion Is the Life-Force of a Devotee, in AV 7

Nanditá [ নন্দিতা · नन्दिता · Nandita ] (f, adj.)

Overjoyed, blissful; filled with spiritual bliss. Cf. Nanda and Nandana.

Nandita tumi sab mane práńe prabhu
vandita tumi sárá bhuvane.
“Oh Lord, you are blissful in the minds and heart of all;
you are venerated throughout the world.”

Prabhát Saḿgiit 3121

Nandinii [ নন্দিনী · नन्दिनी · Nandinii ] (f, noun)

Joyous, blissful; syn. Nandaná.

Namratá [ নম্রতা · नम्रता · Namrata ] (f, noun)

Humility; the state of devotional surrender to Parama Puruśa.

Narmadá [ নর্মদা · नर्मदा · Narmada ] (f, noun)

One who gives (da) joy or pleasure (narman) to others; humorous and charming. Also the name of a great river of India.

Nalinii [ নলিনী · नलिनी · Nalinii ] (f, noun)

The lotus plant, which grows in muddy water and flowers gloriously above, facing the sun; a symbol of purity and spirituality. Cf. Padminii.

Náráyańii [ নারায়ণী · नारायणी · Narayanii ] (f, noun)

The Supreme Operative Principle or Paramá Prakrti, whose shelter is Náráyańa, Parama Puruśa. Cf. Vaeśńavii, Mahámáyá.

Nityaniraiṋjaná [ নিত্যনিরঞ্জনা · नित्यनिरञ्जना · Nityanirainjana ] (f, adj.)

Eternally (Nitya) blemishless or immaculate (Niraiṋjana), ever free from all faults and limitations; an epithet of Parama Puruśa.

Nitya niraiṋjana sauṋkat́a bhaiṋjana
carańáravinda dáo he ámáy,
Bandhana mocana ánanda vardhana
kot́i kot́i prańati jánái tomáy.
"O entity without blemish, destroyer of obstacles,
give me Your lotus feet.
O breaker of bondages, enhancer of bliss,
I express millions of salutations to You.

Prabhát Saḿgiit 3799

Nityamauṋgalá [ নিত্যমঙ্গলা · नित्यमङ्गला · Nityamaungala ] (f, noun)

Ever (Nitya) auspicious (Mauṋgala); a person of perpetual positivity, optimism, and good deeds.

Nityamukti [ নিত্যমুক্তি · नित्यमुक्ति · Nityamukti ] (f)

Eternal or permanent (Nitya) liberation (Mukti), i.e. salvation or Mokśa. Syn. Vimukti.

Nityaváńii [ নিত্যবাণী · नित्यवाणी · Nityavani ] (f, noun)

Message of the Eternal; the clarion call of the Supreme Being.

Nityasundarii [ নিত্যসুন্দরী · नित्यसुन्दरी · Nityasundari ] (f, adj.)

Eternally beautiful, ever charming; an epithet of Parama Puruśa, the entity of everlasting beauty.

Nityashuddhá [ নিত্যশুদ্ধা · नित्यशुद्धा · Nityashuddha ] (f, adj.)

Eternally pure; an epithet of Parama Puruśa as the only entity that is unchangeable and free of all impurity. These are the first two words of the Nityaḿ Shuddham mantra sung after collective meditation.

Nityam means “unchangeable”, that which is permanent, which does not undergo any change. That which is nitya is also known as deva [divinity, god]. Deva is the expression of Paramátman [the Supreme Soul] which is “Sarvadyotanátmakah akhańd́a cidaekarasah”, that is, “which vibrates everything, living or non-living, in the entire creation”... An object as it should be, in a condition or form as it should be, and remaining in that form or condition, is called shuddha. This word Shuddha is a relative word... no object of this physical world can be called shuddha, or pure. Paramátman does not undergo any change and cannot be touched by impurity, so He alone can be called pure, or shuddha. He is pure for all time, and nothing else can be like that.

Nityaḿ Shuddhaḿ, in AV 3

Nityashubhá [ নিত্যশুভা · नित्यशुभा · Nityashubha ] (f, adj.)

Ever (Nitya) good (Shubha), eternally auspicious; a person of perpetually good conduct and demeanor.

Nityashubhrá [ নিত্যশুভ্রা · नित्यशुभ्रा · Nityashubhra ] (f, adj.)

Ever radiant, bright; a shining personality full of positivity and optimism.

Nityáshá [ নিত্যাশা · नित्याशा · Nityasha ] (f, noun)

Eternal hope; one who is eternally optimistic.

Niyati [ নিয়তি · नियति · Niyati ] (f)

The power of Prakrti governing the requital of saḿskára.

Nirámayá [ নিরাময়া · निरामया · Niramaya ] (f, adj.)

Free of psychic ailments; one who attains mental peace and emotional well-being.

Sarve ʼtra sukhinah bhavantu sarve santu nirámayáh,
Sarve bhadráńi pashyantu na kashcid duhkhamápnuyát.
“Let everybody be happy;
let everybody be free from all psychic ailments (nirámaya);
let everybody see the bright side of everything;
let nobody suffer from any trouble under pressure of circumstances.”

Bábá's DMC blessing

Niruttará [ নিরুত্তরা · निरुत्तरा · Niruttara ] (f, adj.)

Unsurpassed; one whose nature is that of the Transcendental Entity.

Nirbhiiti [ নির্ভীতি · निर्भीति · Nirbhiiti ] (f, adj.)

Fearless. Syn. Nibhayá.

O human beings, be fearless. O human beings, do not worry unnecessarily and destroy your future. O human beings, move ahead with smiling faces. Párthasárathi [Krśńa] is always with you.

Párthasárathi Krśńa and Vishuddha Advaetaváda – 1 (Discourse 13), in Namámi Krśńasundaram

Nirmiti [ নির্মিতি · निर्मिति · Nirmiti ] (f, noun)

Creating, making, crafting; the creation of art or literature.

Nirmohá [ নির্মোহা · निर्मोहा · Nirmoha ] (f, noun)

Free from fascination (moha) with the colorful and varied attractions of this expressed universe. Syn. Amohá.

Nirvásaná [ নির্বাসনা · निर्वासना · Nirvasana ] (f, adj.)

Free of desires; one whose mind is purified of all negative tendencies arising from saḿskára.

Nirvaerá [ নির্বৈরা · निर्वैरा · Nirvaera ] (f, adj.)

Free of enmity (vairam); a person inimical to none and a friend to all creation.

Niśt́há [ নিষ্ঠা · निष्ठा · Nishtha ] (f, noun)

Sincere dedication to Parama Puruśa as the goal of life.

When intelligent people channel all their thoughts, all their goading propensities, and all the detachment of their minds towards that benevolent Entity, this auspicious movement is called niśt́há. Those of balanced wisdom, discerning intellect, and profound insight who direct all the noble impulses of their minds, and all the sincerity of their hearts towards this Brahma, will start their Brahma sádhaná at the first stage of niśt́há, and in the last stage finally establish themselves in Brahmasadbháva [God-realization].

Shiva's Teachings – 2 (continued) (Discourse 14), in Namah Shiváya Shántáya.

Niirágá [ নীরাগা · नीरागा · Niraga ] (f, adj.)

Free from passion or blind attachment (rága).

Baba: “What is rága? Due to the influence of certain external influences such as books or bad company or any kind of bad association, when one feels weakness for a certain object or moves towards that object without being guided by any reason, without any reason or rational support, the avidyá that causes such stage of mind is called rága."

Source: "Cardinal Attributions of God," in AV2.

Niiháriká [ নীহারিকা · नीहारिका · Niharika ] (f, noun)

The Milky Way; a galaxy or nebula.

Jyotimaiṋjiire náce graha tárá
náce paramáńu náce niihárikárá,
Tava priiti bhará tárá átmahárá
prati pale vipale.
“The planets and stars dance with anklets of light;
atoms dance, and the Milky Way too.
Full your love, the stars forget themselves
at every moment, every instant.”

Prabhát Saḿgiit

Nútaná [ নূতনা · नूतना · Nutana ] (f, adj.)

New, fresh; ever-new. A person who embodies the new spiritual era of humanity.

Tomára gopana kathá
ánandaghana dine,
Ájike bhariyá dio
nútaner gáne gáne.
“Whisper secret words to me this blissful day;
today, fill us with with songs of the ever-new (nútana).”

Prabhát Saḿgiit 175

Naehshreyasii [ নৈহ্শ্রেয়সী · नैह्श्रेयसी · Naehshreyasii ] (f, adj.)

One who follows the path to ultimate bliss, the supreme beatitude of liberation—who follows the Dharma that leads to ultimate fulfillment (nihshreyas).

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Padmacchavi [ পদ্মচ্ছবি · पद्मच्छवि · Padmacchavi ] (f, adj.)

Beautiful like the lotus flower; radiant and pure like a lotus.

Padmashrii [ পদ্মশ্রী · पद्मश्री · Padmashrii ] (m/f, adj.)

Having the beauty and charm (shrii) of a lotus flower; a radiant person of spiritual inclination.

Padmábhá [ পদ্মাভা · पद्माभा · Padmabha ] (f, adj.)

Having the beauty and lustre (ábhá) of a lotus flower. A person of purity and spiritual inclination.

Padminii [ পদ্মিনী · पद्मिनी · Padminii ] (f, noun)

“Possessing lotuses”—the lotus plant, which grows in muddy water and flowers gloriously above, facing the sun; a symbol of purity and spirituality. Cf. Nalinii.

Parávidyá [ পরাবিদ্যা · पराविद्या · Paravidya ] (f, noun)

Ultimate (para) or spiritual knowledge (Vidyá); knowledge which leads to spiritual liberation.

Vid [knowledge] is divided into different categories. There are mainly two divisions, parávidyá [subjective knowledge] and aparávidyá [objective knowledge]. Parávidyá is that branch of knowledge which leads from analytical descent (from the infinite to the finite) to synthetic ascent (from the finite to the infinite). It helps human beings to reach the golden line of self-knowledge – the line which is the dividing line between objective knowledge and self-knowledge; the line beyond which is the sweet ideation of the all-pervasive Cognitive Faculty. This parávidyá is also divided into different stages: first, the comprehensive study necessary for the removal of any deficiency of knowledge; second, the process of rational analysis to derive benefit from the knowledge acquired and to control oneʼs own internal and external ideas; third, the consolidation of the spiritual ideology through pariprashna [spiritual inquiry]; and fourth, self-surrender to the Cognitive Faculty.

Shivas Teachings – 2 (continued) (Discourse 12), in Namah Shiváya Shántáya

Paráshakti [ পরাশক্তি · पराशक्ति · Parashakti ] (f, noun)

Supreme Operative Principle; syn. Paramá Prakrti. Paráshakti is also a synonym of Kuńd́alinii, the dormant spiritual force awakened by tantric initiation. In addition, it is a name for the subtlest phase of linguistic expression, language in potential form.

The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization.

The Acoustic Roots of the Indo-Aryan Alphabet, in AM Philosophy in a Nutshell 8

Paráshánti [ পরাশান্তি · पराशान्ति · Parashanti ] (f, noun)

Absolute peace or quiescence; the state of Non-qualified Consciousness or Nirguńa Brahma, in which Prakrti (the Supreme Operative Principle) exists in a dormant or balanced state, without creative manifestation.

In the extroversial phase, both in Macrocosm and microcosm, the static principle predominates, while in the introversial phase the predominating principle is the sentient one; but in both phases all three principles are in existence. Even in Nirguńa Brahma, or the Unsubjectivated Transcendental Entity, these principles do not cease to exist. It is the stage of pará shánti (absolute peace) because there the three principles are present in a balanced style. Hence in Nirguńa Brahma there is no humming up of waves, no clash within or without. Prakrti, the omni-active entity, lies quite in a quiet stage; the transcendental sublimity remains unpolluted.

Mind, Práńendriya and Vrtti, in Idea and Ideology

Paritrpti [ পরিতৃপ্তি · परितृप्ति · Paritrpti ] (f, noun)

Complete contentment (Trpti); the ultimate fulfillment arising from realization of the Supreme Consciousness.

Pallavii [ পল্লবী · पल्लवी · Pallavi ] (f, noun)

A fresh shoot or bud; a person full of vitality and optimism.

Páramitá [ পারমিতা · पारमिता · Paramita ] (f, noun)

Perfection; complete attainment. One who has crossed to the opposite shore, i.e. crossed the ocean of being to spiritual perfection. In Maháyána Buddhism, páramitá refers to the transcendent virtues gradually attained on the Bodhisattva path, such prajiṋá páramitá, the perfection of wisdom.

Puńyavardhaná [ পুণ্যবর্ধনা · पुण्यवर्धना · Punyavardhana ] (f, adj.)

One whose good deeds (Puńya) expand and flourish (vardhana); a person of ever-increasing Sevá, service to the world.

Puńyashrii [ পুণ্যশ্রী · पुण्यश्री · Punyashri ] (f, noun)

The charming beauty of virtuous conduct; one who possesses this.

Puśt́i [ পুষ্টি · पुष्टि · Pusti ] (f, noun)

Flourishing, thriving; The nourishment or strengthening of Bhakti, devotion to Parama Puruśa.

Devotion leads humanity towards the stage of subtlety, and finally ensconces a person in the state of supreme bliss. That is why in the scriptures devotion has also been called puśt́i márga, that is, a path by which all of human existence becomes spiritually strengthened: the mind becomes more stable, one realizes more and more spiritual bliss – in a word, the whole of human existence becomes blissful.

Bondages and Solutions (Discourse 2), in The Liberation of Intellect: Neohumanism

Púrńáshá [ পূর্ণাশা · पूर्णाशा · Purnasha ] (f, adj.)

One whose hope, whose spiritual longing, is fulfilled.

Prakrti [ প্রকৃতি · प्रकृति · Prakrti ] (f)

Supreme Operative Principle.

Brahma is the composite of Puruśa and Prakrti. Prakrti is the Operative Principle and Puruśa is the Consciousness or the Cognitive Principle. Brahma is two in one. Jiiva or the unit manifestation of Brahma is also composed of Puruśa and Prakrti, that is cognitive and operative principles.

The Intuitional Science of the Vedas – 6: Avidyá, in SS 3

Pragati [ প্রগতি · प्रगति · Pragati ] (f, noun)

Progress. The true meaning of progress is movement towards the Supreme Being.

So everybody is to move. But in that movement, there may or may not be progress. A bullock in the oil mill also moves, it is moving for twenty-four hours, but there is no progress. It remains confined only in the room where it was kept. Movement and progress are not synonymous. Progress means Prakrśt́á gatir ity arthe pragatih – “The movement which is towards the Great, towards supreme excellence, the movement by which there will be development of consciousness, is called pragati.”

The Fruition of Human Life, in AV 16

Prajiṋá [ প্রজ্ঞা · प्रज्ञा · Prajna ] (f)

Wisdom

Prajiṋádiipti [ প্রজ্ঞাদীপ্তি · प्रज्ञादीप्ति · Prajnadipti ] (f)

Prajiṋápradiipti [ প্রজ্ঞাপ্রদীপ্তি · प्रज्ञाप्रदीप्ति · Prajnapradipti ] (f, noun)

The bright light (Pradiipti) of wisdom (prajiṋá).

Prańati [ প্রণতি · प्रणति · Pranati ] (f, noun)

Respectful salutations; obeisance to Parama Puruśa. Syn. prańáma.

Prabhát Saḿgiit 4485: Dehe mane práńe ábhúmi prańati / kariá cali báre báre kár tare bolo kár tare? “For whom do I continue to pay obeisance on the ground over and over, with body, mind, and heart—for whom?”

Pratibhá [ প্রতিভা · प्रतिभा · Pratibha ] (f, noun)

Creative faculty; genius.

Pratiiti [ প্রতীতি · प्रतीति · Pratiiti ] (f, noun)

Clear and accurate perception or understanding; deep comprehension.

(Tomár) nava ghana arúp dyuti
madhur báṋshii dey pratiiti
Ámi tomár tumi ámár
liilá ekeri.
“Your ever-new deep, formless radiance
and sweet flute bestow a deep realization (pratiiti):
I am yours, and your are mine –
the divine play of a single entity.”

Prabhát Saḿgiit

Pradiipti [ প্রদীপ্তি · प्रदीप्ति · Pradiipti ] (f, noun)

Bright light; illumination.

Áloker dyuti tava pradiipti
saora shakat́e bhese jáo,
Tumi bhúmá ámi tava kańiká
more práńávege bhare dáo.
“Light's radiance is your illumination (pradiipti).
You float by in the sun's chariot.
Your are the Macrocosm and I your particle.
Fill me with life-force.”

Prabhát Saḿgiit 3541

Prapatti [ প্রপত্তি · प्रपत्ति · Prapatti ] (f, noun)

Total surrender to the Supreme. Cf. Sharańágati, Prańipáta.

Prabhá [ প্রভা · प्रभा · Prabha ] (f, noun)

Light; splendor; spiritual radiance.

Prabhásvará [ প্রভাস্বরা · प्रभास्वरा · Prabhasvara ] (f, adj.)

Radiant, luminous.

Pramá [ প্রমা · प्रमा · Prama ] (f, noun)

Balance; equipoise and equilibrium.

The word pramá is derived as the root má prefixed by pra and suffixed by d́a and t́á. The meaning of the root verb má is “to measure”, “to fathom”. So the etymological meaning of pramá is “balance”. In English the two words “equilibrium” and “equipoise” are used in this sense, but there is some practical difference between these two words. “Equilibrium” is used in the sense of balance in physical strength and “equipoise” is used in the sense of balance in weight. Suppose there is a tug-of-war between two parties. If both the parties are equally strong, neither party is able to pull the other party towards itself; that is, there is a physical equilibrium between the two parties. Take another case. Suppose there is a weight of one kilo on one side of a scale and on the other side there is one kilo of brinjal. As there is equality of weight on both sides, the scale is evenly balanced. This balanced state in weight is called “equipoise”. Equilibrium and equipoise are collectively known as pramá.

Pramá – 1 / Dynamic Equilibrium and Equipoise, in A Few Problems Solved Part 8

Pramásiddhi [ প্রমাসিদ্ধি · प्रमासिद्धि · Pramasiddhi ] (f, noun)

Perfect balance (Pramá); perfection or attainment (Siddhi) of balance of the highest order in the spiritual, psychic and physical spheres.

Pramá siddhi is a state in which the mind, having transcended the psycho-spiritual stratum, attains a pinnacled state and absolute equilibrium in spiritual progress, and at the same time maintains an adjustment with the physical and psychic development of individuals and the collectivity.

Pramá – 1 / Dynamic Equilibrium and Equipoise, in A Few Problems Solved Part 8

Pramiti [ প্রমিতি · प्रमिति · Pramiti ] (f, noun)

Right or correct knowledge; insight based on sound reasoning or proof. A person of discerning wisdom.

Praválakánti [ প্রবালকান্তি · प्रवालकान्ति · Pravalakanti ] (m/f/n, adj.)

A person possessing the beauty or radiance of precious coral (Pravála).

Prasatti [ প্রসত্তি · प्रसत्ति · Prasatti ] (f, noun)

Brightness, purity; graciousness.

Prasanná [ প্রসন্না · प्रसन्ना · Prasanna ] (f, adj.)

Joyful, happy; pure and bright.

Cái ná vitta cái náko sukh
Dekhite cái prasanna mukh,
Miśt́i hese eso káche
Doś trut́i bhule.
“I want neither wealth nor pleasure;
I want to see your happy (prasanna) face.
Smile sweetly and come close,
forgetting my faults and defects.”

Prabhát Saḿgiit 855

Prashánti [ প্রশান্তি · प्रशान्ति · Prashanti ] (f, noun)

Permanent composure; absolute peace.

Baba: “On many different occasions in life, whether big or small, one can hope to attain a certain degree of mental composure, but permanent composure or “prashánti” or “átyántikii shánti” (composure beyond which there is no further composure, and which, once attained is never lost) cannot be attained easily. In war, an army may win one battle thus attaining a certain degree of composure, but they may be defeated in the next battle. Victory, once attained, may not necessarily be permanent. Only vijaya, that is, victory which is never followed by defeat, is permanent. A person wishing to attain permanent composure will have to attain Shiva or Parama Puruśa. There is no other alternative. Hence it is said, “Gatvam Shivaḿ shántimatyantamati”. Once one enters deep into the realm of permanent composure one gets a permanent abode in that supreme state of bliss.”

Source: The Attainment of Permanent Composure, in AV8.

Prájiṋashakti [ প্রাজ্ঞশক্তি · प्राज्ञशक्ति · Prajna Shakti ] (f, noun)

Power (shakti) of cognition (prájiṋa), the cognitive faculty – a name for the soul (átmá). Syn. Citishakti.

The “I” who asserts “I know” is the átmá and not the mind. The entity to which the feeling of “I exist” belongs is the mind. But “I know that I exist – this [“I”] is the átmá. The entity which knows that a feeling of “I exist” is present in him, is the átmá. So another name of the átmá is prájiṋashakti [cognitive force].”

The Final Desideratum of Expressed Beings, in SS14.

Práiṋjali [ প্রািংজলি · प्रािंजलि · Pranjali ] (f, noun)

Folding the hands together in the gesture of offering (the Aiṋjali mudrá), with joined, upturned palms, as in Gurupújá. A person full of reverence and surrender.

Prápti [ প্রাপ্তি · प्राप्ति · Prapti ] (f, noun)

Spiritual attainment; the name of one of the eight principal occult powers.

Prápti means helping oneself and helping the souls of so many people to acquire and be benefited by the grace of the Supreme.

Cult, Inference and Propensity, in SS18

Priyadarshinii [ প্রিয়দর্শিনী · प्रियदर्शिनी · Priyadarshini ] (f, adj.)

"One who looks at the bright side of everything; an eternal optimist.” Baba defined the masculine version of this name orally thus to Dada Maheshvaránanda (whose name it was) in January 1978.

Priitidhárá [ প্রীতিধারা · प्रीतिधारा · Pritidhara ] (f, noun)

A flow or shower of love; a person who showers others with affection.

Kśudra kut́ir baŕa haye gelo
Vishvabhuvan ekákár halo,
Niiháriká tárá nikat́e elo
Man bhare gelo priitidháráy.
“My little hut has become large,
and the universe took a single form.
The Milky Way and stars came close,
and a flow of love (priitidhárá) filled my heart.”

Prabhát Saḿgiit 2492

Priitimayá [ প্রীতিময়া · प्रीतिमया · Priitimaya ] (f, adj.)

Embodiment of love; consisting of love.

Shárada nishiithe niirave nibhrte
Tava sáthe halo paricay
Shárada nishiithe,
Bhálo besechilum tomáke
Bujhlum tumi priitimay.
“On a silent autumn night, alone,
I came to know you.
I fell in love with you
and understood that you are made of love (priitimaya).”

Prabhát Saḿgiit 1776

Priitimayii [ প্রীতিময়ী · प्रीतिमयी · Priitimayii ] (f, adj.)

Embodiment of love; made of love. Syn. Priitimayii.

Priitisudhá [ প্রীতিসুধা · प्रीतिसुधा · Pritisudha ] (f, noun)

The nectar of love.

Ámi je ańu tava tumi cira abhinava
Tomár májháre pái priitisudhá nava nava,
Ámár ákuti jata ámár prańati shata
Tomár karuńá sadá jáce.
“I am but an atom of yours; you are always ever-new.
Within you I find the ever-fresh nectar of love (priitisudhá).
All my prayers, my innumerable obeisances,
always request you for grace.”

Prabhát Saḿgiit 1009

Praeti [ প্রৈতি · प्रैति · Praeti ] (f, noun)

Spiritual longing; singular or exclusive longing. A rare abstract noun formed from Priiti (affection, love).

For the eyes of those in whom a singular longing for union with Brahma has awakened (Brahma praeti) this mundane world appears as the Brahma Loka, the Abode of Brahma – everything is He, everything is He.

This World and the Next, in SS 4

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Bodhi [ বোধি · बोधि · Bodhi ] (m/f, noun)

Intuition; spiritual awakening.

... it is possible for human beings to feel Parama Puruśa with their intuition and not with their intellect. Parama Puruśa is something that can be touched by your intuition and not by your intellect. In Vedic language, intuition is called bodhi and intellect is called buddhi. The Supreme is beyond the range of your buddhi. It is within the range of your bodhi. Now when bodhi developed after thousands of years, those human beings felt, understood, and realized that there are certain cardinal human principles. And there lie the cardinal values of human existence. After understanding that, men realized the real value of the human entity. And they also realized that the only goal of human existence is Parama Puruśa. There cannot be any second goal.

The Real Value of the Human Entity, in AV12

Bodhitá [ বোধিতা · बोधिता · Bodhita ] (f, adj.)

Awakened, enlightened.

Brahmajyoti [ ব্রহ্মজ্যোতি · ब्रह्मज्योति · Brahmajyoti ] (f, adj.)

The light (Jyoti) of Brahma; cosmic effulgence.

Baba: “When the Creative Principle reflects in the Supreme Self, there is a light which is termed as effulgence. This effulgence is an event both in the microcosm and the Macrocosm. In the microcosm this is personal effulgence, and in the Cosmos it is Cosmic effulgence, or Brahmajyoti, which is omnipresent. When the spiritual aspirant is able to visualize this effulgence, he or she visualizes the universe as Cosmic effulgence.”

Source: Macro-Propensitive Equipoise and Non-Propensitive Desideratum, in AV31.

Brahmaniśt́há [ ব্রহ্মনিষ্ঠা · ब्रह्मनिष्ठा · Brahmanistha ] (f, adj.)

One who possesses sincere dedication (Niśt́há) to Brahma, the Supreme Consciousness, as the goal of life.

“Only someone sincerely dedicated to Brahma attains liberation; on this matter there is no doubt” (Kevalaḿ Brahmaniśt́ho yah sa mukto nátra saḿshayah).

Mahánirváńatantra

Brahmapraeti [ ব্রহ্মপ্রৈতি · ब्रह्मप्रैति · Brahmapraeti ] (f, noun)

Singular longing (Praeti) to attain the Supreme Consciousness (Brahma).

For the eyes of those in whom a singular longing for union with Brahma has awakened (Brahma praeti) this mundane world appears as the Brahma Loka, the Abode of Brahma – everything is He, everything is He.

This World and the Next, in SS 4

Brahmamayá [ ব্রহ্মময়া · ब्रह्ममया · Brahmamaya ] (f, adj.)

Full of the Supreme Consciousness Brahma; consisting of Brahma. A person whose mind is immersed in ideation on Parama Puruśa.

Brahmamayii [ ব্রহ্মময়ী · ब्रह्ममयी · Brahmamayi ] (f, adj.)

Full of the Supreme Consciousness Brahma; consisting of Brahma. A person whose mind is immersed in ideation on Parama Puruśa.

Brahmarati [ ব্রহ্মরতি · ब्रह्मरति · Brahmarati ] (f, noun)

One who delights (rati) in Cosmic Consciousness (Brahma), who is immersed in bliss contemplating Parama Puruśa.

Brahmarśi [ ব্রহ্মর্ষি · ब्रह्मर्षि · Brahmarshi ] (m/f/n, noun)

A sage (Rśi) whose entire existence is infused with ideation on Supreme Consciousness (Brahma).

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who infused their existence with a current of spiritual inspiration throughout their lives were called brahmarśi (for example, Brahmarśi Kańva, Brahmarśi Atharva).

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Brahmarśyá [ ব্রহ্মর্ষ্যা · ब्रह्मर्ष्या · Brahmarshya ] (f, noun)

A sage (Rśyá, feminine of Rśi) whose entire existence is infused with ideation on Supreme Consciousness (Brahma).

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who infused their existence with a current of spiritual inspiration throughout their lives were called brahmarśi (for example, Brahmarśi Kańva, Brahmarśi Atharva).

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Brahmavidyá [ ব্রহ্মবিদ্যা · ब्रह्मविद्या · Brahmavidya ] (f, noun)

Intuitional science; knowledge (Vidyá) of Cosmic Consciousness (Brahma).

The absolute philosophy is the philosophy dealing with Brahmavidyá [intuitional science]. It does not come within the scope of physical and relative philosophy. As far as the permanent peace and tranquillity of this planetary world is concerned, we should have a strong philosophy based on the Cosmic ideal, Brahmavidyá.

Discourses on Prout

Brahmáńii [ ব্রহ্মাণী · ब्रह्माणी · Brahmani ] (f, adj./noun)

Whose nature or essence is that of the Cosmic Consciousness (Brahma); immersed in Brahma. Syn. Bráhmii. In mythology, the name of a goddess.

Brahmiśt́há [ ব্রহ্মিষ্ঠা · ब्रह्मिष्ठा · Brahmistha ] (f, adj.)

Greatest of those who have realized the Cosmic Consciousness (Brahma).

Bráhmii [ ব্রাহ্মী · ब्राह्मी · Brahmi ] (f, adj./noun)

Established in Cosmic Consciousness (Brahma); the stance or state of immersion in Brahma. Syn. Brahmáńii. In mythology, the name of a goddess.

Brhatii [ বৃহতী · बृहती · Brhatii ] (f, adj./noun)

Vast, expansive, great, powerful, bright. Fem. of brhat, “vast beyond measure,” an epithet of Parama Puruśa. Brhatii is also the name of an ancient poetic meter.

... when a very big entity does not come within the scope of measurement, we say it is brhat... Now, in the entire universe the only brhat entity is Parama Puruśa, the Supreme Puruśa, and there is no other brhat entity. He is brhat. Brhattvád Brahma, brḿhańatvád Brahma – “He is called Brahma because He is brhat; He is called Brahma because He makes others brhat.”

There Is Oil in the Sesame, in AV34

Brhadeśańá [ বৃহদেষণা · बृहदेषणा · Brhadeshana ] (f, noun)

Longing for the Great, i.e. Parama Puruśa.

“To long for and run after the Great is dharma” (Brhadeśańá prańidhánaḿ ca dharmah).

Ánandasútram II.6

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Bhaktidhárá [ ভক্তিধারা · भक्तिधारा · Bhaktidhara ] (f, noun)

Flow or shower of devotion; the eternal current of divine love.

Bhajaná [ ভজনা · भजना · Bhajana ] (f, noun)

Serving Parama Puruśa with loving devotion. Syn. Bhakti.

... bhajaná means one should not feel that one owns anything exclusively, nor should one identify oneself with any worldly objects in particular, but offer all oneʼs heart, mind and thoughts to the Lord, Parama Puruśa. This is termed bhakti... If one does the bhajaná of the Lord, what shall one do after he or she comes close to the Lord? What kind of action shall one then perform? One will serve the Lord.

The Importance and Significance of Devotion, in AV 13

Bhadrashiilá [ ভদ্রশীলা · भद्रशीला · Bhadrashiila ] (f, adj.)

Whose conduct and character (Shiila) are always good (Bhadra). A person of benevolent disposition.

Bhadrá [ ভদ্রা · भद्रा · Bhadra ] (f, adj.)

Good, auspicious.

Bhadra means internally and externally good. Bhadra persons are very cautious before doing anything. They think what the reaction of their action would be. They do good and keep doing good, even if they do not immediately obtain the good reaction of their benevolent deeds. They do not mind suffering till they start getting the good reactions of their good deeds. And once the reactions of their good deeds begin, then there is bliss and only bliss.

The Complications of Doing Evil, in AV1

Bhadriká [ ভদ্রিকা · भद्रिका · Bhadrika ] (f, adj.)

Good, auspicious. Syn. Bhadrá.

Bhadra means internally and externally good. Bhadra persons are very cautious before doing anything. They think what the reaction of their action would be. They do good and keep doing good, even if they do not immediately obtain the good reaction of their benevolent deeds. They do not mind suffering till they start getting the good reactions of their good deeds. And once the reactions of their good deeds begin, then there is bliss and only bliss.

The Complications of Doing Evil, in AV1

Bhavatárińii [ ভবতারিণী · भवतारिणी · Bhavatarinii ] (f, adj.)

Who crosses beyond (Tárińii) the expressed universe (bhava), i.e. attains spiritual liberation.

Bhavamitrá [ ভবমিত্রা · भवमित्रा · Bhavamitra ] (f, noun)

Friend (mitra) of the universe (bhava); a person established in amity who is inimical to no one. Syn. Lokamitra, Jagadbandhu.

Bhavasundarii [ ভবসুন্দরী · भवसुन्दरी · Bhavasundarii ] (f, adj.)

“Shiva’s beauty”—a name of Párvatii; the name of a brave queen of Bhúrisreśt́ha in Bengal (see
“Bhavasundarii, the Tigress Queen,” in The Awakening of Women).

Bhavánii [ ভবানী · भवानी · Bhavanii ] (f, noun)

Bhavánii or Bhavánii Shakti is the form of Prakrti that creates the manifest world in sequential phases.

Baba: “...the creatress of the manifest world is this sequential force, which is called Bhavánii shakti and whose witnessing Puruśa is Bhava.”

Source: Ánanda Sútram 4.5.

Bhágavatii [ ভাগবতী · भागवती · Bhagavati ] (f, adj.)

One who belongs to the Lord, Bhagaván. A devotee. Syn. Bhaktá.

Bháti [ ভাতি · भाति · Bhati ] (f, noun)

Progress and development; evolution. Syn. Vibháti.

The term Bháti means Vibháti or development and progress. The mere earthworm for instance, has existed for hundreds of millions of years, yet it does not signify existence in the true sense of the term. That is to say, there has to be Bháti, progress and development... For the all-round development of an individual or a society a goal is needed. But for this determined goal the direction and purpose of development will remain confused. A bud blooms into a flower; this is what you may call its development. The purpose of Bháti or development is the attainment of Ánanda or bliss. The term Ánanda connotes infinite happiness, the equipoise of pleasure and pain, the perfect mental peace.

The Future of Civilization, in A Few Problems Solved Part 6

Bhánavii [ ভানবী · भानवी · Bhanavii ] (f, adj.)

One who possesses the radiance of the sun (Bhánu).

Bhánuprabhá [ ভানুপ্রভা · भानुप्रभा · Bhanuprabha ] (f, adj.)

Radiant like the sun.

Bhánumatii [ ভানুমতী · भानुमती · Bhanumatii ] (f, adj.)

Radiant and beautiful; consisting of sunlight.

Bhánumayii [ ভানুময়ী · भानुमयी · Bhanumayii ] (f, adj.)

Sunlight personified; luminous.

Bhámatii [ ভামতী · भामती · Bhamati ] (f, adj.)

Full of light (bha), luminous.

Bháminii [ ভামিনী · भामिनी · Bhaminii ] (f, adj.)

Radiant and beautiful.

Bhávaná [ ভাবনা · भावना · Bhavana ] (f, noun)

Spiritual ideation, i.e. contemplation of Parama Puruśa.

Baba: Bhávaná is “the introversial flow of the objective mind.”

Source: Ananda Marga Elementary Philosophy.

Bhávinii [ ভাবিনী · भाविनी · Bhavini ] (f, noun)

Full of devotional ideation or spiritual ecstasy (bháva).

Bhúti [ ভূতি · भूति · Bhuti ] (f, noun)

Welfare or well-being. Another meaning is prosperity, glory, majesty.

Nidrá tandrá bhayaḿ krodha álasyaḿ diirghasútratá,
Ete hátavyáh śad́ dośáh ... bhútim icchatá.
In this sloka, people are cautioned about six dangerous bad habits. Those seeking welfare (in Saḿskrta, bhúti means “well-being”) in individual or collective life, in social or political life, should avoid these six bad habits. They bring great trouble to people, both individually and collectively.

Bad Habits Which Should Be Given Up, in AV 8

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Mauṋgalá [ মঙ্গলা · मङ्गला · Maungala ] (f, adj.)

Auspicious, fortunate.

Udayácaler aruńa ele tumi sutaruńa
áloy nácále jata práńa,
Mauṋgalamaya tumi tomáre kot́ishah nami
ádi shesh tomári dána.
“You came as the tender crimson of Dawn Mountain
and made so many lives dance in your light.
You are auspiciousness embodied;
I bow to you countless times.
From beginning to end [all] is your gift.”

Prabhát Saḿgiit 4430

Maiṋjulá [ মঞ্জুলা · मञ्जुला · Manjula ] (f, adj.)

Charming, pleasing, beautiful. Cf. Maiṋju.

Maiṋjarii [ মঞ্জরী · मञ्जरी · Manjari ] (f, noun)

A cluster of blossoms; a flower bud.

Vasanteri maiṋjarii
Nútaner ábhás áne,
Ciranútaner lukocuri
Shonáy se gáne gáne.
“The blossoms of spring
herald the appearance of the New.
They announce the hide and seek of the Ever-New
in song after song.”

Prabhát Saḿgiit 3110

Maiṋju [ মঞ্জু · मञ्जु · Manju ] (m/f/n, adj.)

Beautiful, sweet, charming, pleasant.

Maiṋjumedhá [ মঞ্জুমেধা · मञ्जुमेधा · Manjumedha ] (f, noun)

Intelligence (medhá) that is charming and pleasing (Maiṋju); a person of keen intelligence and warmth. In mythology, the name of a Gopii companions of Krśńa.

Maiṋjushrii [ মঞ্জুশ্রী · मञ्जुश्री · Mainjushrii ] (m/f, adj.)

Charm (shrii) that is sweet and pleasant (Maiṋju). In Buddhism, Maiṋjushrii is the Bodhisattva of Wisdom.

Mańidyuti [ মণিদ্যুতি · मणिद्युति · Manidyuti ] (f, noun)

The radiance of a gem; the sparkling light of jewels.

Káche eso jeo ná dúre
Tháko mor manke bhare,
Saptaloker mańidyuti tumi
Áṋdháre jeo ná sare.
“Come close; do not go far away.
Stay, filling my mind.
You are the gem-light of the seven heavens;
do not disappear into darkness.”

Prabhát Saḿgiit 2472

Madálasá [ মদালসা · मदालसा · Madalasa ] (f, noun)

One in whom passion (mada) is inactive (álasa), who has overcome infatuation for worldly things. Name of a great yoginii and queen, who imparted famous spiritual lessons to her sons; all three, even the wayward Alarka, eventually became great yogiis.

Madálasá is one of the great personalities of Indian history. She left two important messages for her son. The first one was “Shun all sorts of company in your life. If you are unable to do that you should only keep the company of pious people.” The second message was, “Avoid all kinds of desires in your life. If you are unable to do that, you should cherish only one desire, the desire for salvation.”

Remain United with the Supreme Benevolence, in AV4

Madhugiiti [ মধুগীতি · मधुगीति · Madhugiiti ] (f, noun)

A sweet (Madhu) song (Giiti); the song of sweetness. A person who is like a beautiful, melodious song.

Bandhu gáo gáo gáo madhugiiti
tandrá bheuṋge dio,
Bandhu cáo cáo cáo niravadhi
ogo priya ati priya.
“Sing, O friend, sing the song of sweetness.
Break my sleep.
Look, beloved friend, look at me
ceaselessly, my dearest.”

Prabhát Saḿgiit 26

Madhupriiti [ মধুপ্রীতি · मधुप्रीति · Madhupriiti ] (f, noun)

Sweet love; honey-like affection.
Prabhát Saḿgiit song 1168: Anta vihiin tava madhu priiti / d́háliyá diyáche akátare, “[The wind] fearlessly poured forth your endless, sweet love.”

Madhumayá [ মধুময়া · मधुमया · Madhumaya ] (f, adj.)

Sweetness (Madhu) personified; the embodiment of sweetness.

Madhumayii [ মধুময়ী · मधुमयी · Madhumaya ] (f, adj.)

Sweetness (Madhu) personified; the embodiment of sweetness.

Madhuratá [ মধুরতা · मधुरता · Madhurata ] (f, noun)

Sweetness. Syn. Mádhurii.

Madhuratá mákhá shyámaráy, (O se),
Marma májhe ese geche
Saráte náhi je pári táy.
“The beautiful dark king [Krśńa],
smeared with sweetness (madhurata),
Has entered deep within my heart.
I am simply unable remove him.”

Madhuvidyá [ মধুবিদ্যা · मधुविद्या · Madhuvidya ] (f, noun)

“Honey knowledge” or “sweet wisdom”— the sweet realization of the omnipresence of Parama Puruśa. As a spiritual practice, Madhuvidyá means to remember that each and every entity of this universe is an expression of Cosmic Consciousness.

Baba: “Madhuvidyá teaches you that you can endeavour to attain liberation even while leading a worldly life, provided of course, that before dealing with any object of gratification, you take it with cosmic feeling. While feeding your child you ought to contemplate that you are not feeding your child but giving proper care to the manifestation of Brahma in the shape of a child. When you plough your land, you ought to contemplate that you are giving proper care to the manifestation of Brahma in the shape of land. If you properly follow madhuvidyá you can keep yourself aloof from the shackles of actions even though you perform actions. This madhuvidyá will pervade your exterior and interior with the ecstasy of Brahmánanda and will permanently alleviate all your afflictions. Then the ferocious jaws of Avidyá cannot come and devour you. The glory of one and only one benign entity will shine forth to you from one and all objects.”

Source: Spiritual Practice and the Cosmic Science (Sádhaná and Madhuvidyá), in SS1.

Dada Madhuvidyánanda reports that Bábá explained his name thus:

I received my name from Baba. He said about the meaning: "the one who is in bliss due to the sweet realization of the omnipresence of God". That is what I remember.

Madhusmitá [ মধুস্মিতা · मधुस्मिता · Madhusmita ] (f, adj.)

Smiling sweetly; having a sweet (Madhu) smile (smita). A person of grace and charm who uplifts others.

Maniiśá [ মনীষা · मनीषा · Maniisa ] (f, noun)

Wisdom, intelligence; the mind's conceptual power.

[Parama] Puruśa has no length, breadth or width – He is beyond the senses, He cannot be seen with your eyes. He is non-material. He has to be understood by the proper application of the fundamental intellect or buddhitattva. When one succeeds in bringing the buddhitattva, which is normally agitated by the waves of the emotions, to a state of serene composure by applying the internal force of the agryábuddhi (pointed intellect), then alone will the radiance of the effulgent Puruśa be reflected on the mind. This intellect is the subtlest part of the mind, a part of hirańmaya kośa. It is from this layer that the subjective and objective seeds start to arouse their germinative potentialities. These potentialities find greater scope of expression in the Vijiṋánamaya kośa and become manifested in the atimánasa kośa. The proper application of intellect leads to proper progress in sádhaná. Sádhakas who make proper use of their intellect (Maniiśá) in the scriptures are called maniiśii or the people of intellect.

This World and the Next, in SS4

Maniiśinii [ মনীষিনী · मनीषिनी · Manishi ] (f, adj.)

Wise, intelligent; one who possesses Maniiśá, conceptual power or insight.

[Parama] Puruśa has no length, breadth or width – He is beyond the senses, He cannot be seen with your eyes. He is non-material. He has to be understood by the proper application of the fundamental intellect or buddhitattva. When one succeeds in bringing the buddhitattva, which is normally agitated by the waves of the emotions, to a state of serene composure by applying the internal force of the agryábuddhi (pointed intellect), then alone will the radiance of the effulgent Puruśa be reflected on the mind. This intellect is the subtlest part of the mind, a part of hirańmaya kośa. It is from this layer that the subjective and objective seeds start to arouse their germinative potentialities. These potentialities find greater scope of expression in the Vijiṋánamaya kośa and become manifested in the atimánasa kośa. The proper application of intellect leads to proper progress in sádhaná. Sádhakas who make proper use of their intellect (Maniiśá) in the scriptures are called maniiśii or the people of intellect.

This World and the Next, in SS4

Manoraiṋjaná [ মনোরঞ্জনা · मनोरञ्जना · Manorainjana ] (f, adj.)

Who gives delight (Raiṋjana) to the mind (manas); captivating the mind. An epithet of Parama Puruśa as the entity who fills the mind with bliss.

Alakha niraiṋjana manoraiṋjana
Vishvamohana tumi anádikáler.
“Formless, blemishless, captivating the mind,
you beguile the universe from the beginning of time.

Prabhát Saḿgiit 2648

Mandritá [ মন্দ্রিতা · मन्द्रिता · Mandrita ] (f, adj.)

Resonating deeply or sweetly; a person with a gentle and sweet vibration.

“In your ideation, all become vibrated sweetly."
(Tava bhávanáy sabe mandrita haye yáy.)

Prabhát Saḿgiit 2159

Mamatá [ মমতা · ममता · Mamata ] (f, noun)

Love, affection.

Mandrita mana mohana mama
múrta mamatá tumi,
karuńá karo ártake
sharańe ágata ámi.
“Charming, beguiling my mind,
you are love (mamatá) embodied.
Be compassionate to the suffering;
I have taken shelter in you.”

Prabhát Saḿgiit 662

Mariicimálá [ মরীচিমালা · मरीचिमाला · Maricimala ] (f, noun)

Garland of rays; radiant with the light of spirituality. Cf. Mariicimálii.

Mariicimálinii [ মরীচিমালিনী · मरीचिमालिनी · Maricimalini ] (f, adj.)

Garlanded by rays; feminine of Mariicimálii, a name for the sun.

Eso eso jyotir chat́áy tumi eso eso,
sapta ashva rathe mariici máliir pathe,
ese sakal ke bhalobeso.
“Come, come in light’s effulgence,
come on a chariot of seven steeds
on the path of the ray-covered Sun.”

Prabhát Saḿgiit 1059

Mahábodhi [ মহাবোধি · महाबोधि · Mahabodhi ] (m/f/n, adj./noun)

Vast (mahá-) intuitive knowledge (Bodhi); a person possessing profound spiritual awakening.

Mahárśi [ মহার্ষি · महार्षि · Maharshi ] (m/f/n, noun)

Great sage (Rśi); one who has achieved spiritual elevation and is engaged in service to the world.

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi. Those persons who executed their worldly duties as required and at the same time cultivated meditation, concentration, sádhaná, philosophy (árańyaka and upaniśad) and so on in search of a higher world, and having attained perfection in that spiritual path, would do service to the world, were called maharśi (for example, Mahárśi Vishvámitra).

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Mahárśyá [ মহার্ষ্যা · महार्ष्या · Maharshya ] (f, noun)

Great (mahá-) sage (Rśyá, feminine of Rśi); one who has achieved spiritual elevation and is engaged in service to the world.

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi. Those persons who executed their worldly duties as required and at the same time cultivated meditation, concentration, sádhaná, philosophy (árańyaka and upaniśad) and so on in search of a higher world, and having attained perfection in that spiritual path, would do service to the world, were called maharśi (for example, Mahárśi Vishvámitra).

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Mahimá [ মহিমা · महिमा · Mahima ] (f, noun)

Divine grandeur or splendor.

Mahimá: Mahimá means vastness. The entire microcosmic world is sheltered within the Macrocosmic mind. If the unit is a drop of water, then the Cosmic mind is the ocean. Every rise and fall of your sentimental waves takes place within Him, within His vast oceanic mind. You cannot think of anything outside of Him. You are surrounded by Him in all directions – east, west, north, south, north-east, north-west, south-east, south-west, above and below. How will you go outside of Him? You cannot. So long as you are not aware of the fact that you are surrounded by Him in all directions, you may think occasionally that He may not know what you are secretly thinking or doing. But once you have understood the fact, you can no longer turn back, because it is too late. Rabindranath Tagore said, perhaps in regard to the state of those who do not realize that they are forever encircled in ten directions by Parama Puruśa:

Vishva joŕá phánd petecha kemane di-i phánki,
Ádhek dhará paŕechi go, ádhek áche bákii.
[O Lord, You have set Your traps all over the world; half of myself is caught, the other half is not caught.]

When the sádhaka realizes his or her condition, that of being surrounded by Him in ten directions, then he or she will not say “half of myself is caught,” rather he or she will say: Puro dhará paŕechi go, kichui náhi bákii [“My entire self is caught, nothing is left out”]. This is His mahimá.

Source: Párthasárathi Krśńa and Bhaktitattva (Discourse 23)
Published in: Namámi Krśńasundaram
Release: Electronic edition version 9.0.15

Mádhavii [ মাধবী · माधवी · Madhavii ] (f, adj.)

Made of sweetness (madhu).

Máyátiitá [ মায়াতীতা · मायातीता · Mayatiita ] (f, adj.)

Beyond the scope of Máyá, the Operative Principle or Prakrti; an epithet of Parama Puruśa.

Máyátiita haye máyádhiish tumi
sarva-vipada-bhaiṋjana,
Kaluśa-hárii mana-vihárii
marma-mánasa-raiṋjana.
“Beyond Máyá (máyátiita), you are Máyá’s master,
destroyer of all danger.
You dwell in the heart
removing our imperfections,
delighting the mind to its core.”

Prabhát Saḿgiit 662

Mihirakánti [ মিহিরকান্তি · मिहिरकान्ति · Mihirakanti ] (m/f/n, adj.)

Radiant and beautiful like the sun (Mihira).

Medhá [ মেধা · मेधा · Medha ] (f, noun)

Intelligence; the power of the mind.

Maetrii [ মৈত্রী · मैत्री · Maetrii ] (f, noun)

Friendliness; loving-kindness. One of the four Divine Abidings (Brahma Viháras) in Buddhism.

Baba: “When someone is happy, ordinary people feel jealous. They do not try to let their minds flow in the same direction as that happy person; rather they feel psychic pain thinking of that personʼs happiness. The correct strategy should be to arouse the feeling of friendliness (maetrii) in the mind towards that happy person. Instead of feeling jealous one should think, “So-and-so is my friend – how wonderful! She is so happy!” If the mind thinks thus, then all jealousy will be removed.”

Source: Taking the Opposite Stance in Battle, in SS10.

Maetreyii [ মৈত্রেয়ী · मैत्रेयी · Maetreyii ] (f, adj.)

Benevolent; embodiment of friendliness or loving-kindness (Maetrii). The name of a great spiritualist of ancient India.

One day, Yájiṋávalkya fell seriously ill. His two wives, Maetreyii and Kátyáyanii, attended on him with due care and affection. It is a fact that some men are ordinary and some are extraordinary. Similarly, some women are ordinary and others are extraordinary. After recovering from his illness, Yájiṋávalkya said to Kátyáyanii, “I would like to give you a present. What would you like?” His wife replied, “Let me see Iʼd like some new clothes, some new jewellery, in fact, so many things.” And she made a long list of all the things she wanted. Yájiṋávalkya bought everything she asked for and then asked Maetreyii, “What would you like? Clothes, jewellery, or any other valuable thing?” Maetreyii remained silent. Yájiṋávalkya continued, “Just a little while ago, Katyáyánii said she would like some new clothes, jewellery, and so many other things. What would you like?” Maetreyii replied, Yenáhaḿ námrtasyáḿ tenáhaḿ kim kuryám. “What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality? The expensive clothes I wear today will be torn in a few days. The jewellery I wear today will no longer be fashionable tomorrow as the designs change from age to age. A certain design was fashionable in my grandmotherʼs day, another one in my motherʼs day and yet another in the present day. No design is permanent forever. Itʼs nice of you to offer me such things, but none of them will remain with me. I will have to leave them all behind when I depart from this world; so what use are they, and why should you tempt me with them?” Yájiṋávalkya then asked, “Please tell me what you would really like.” “If you can,” she replied, “please give me that thing which will remain with me permanently, which Iʼll be able to preserve forever, which will establish me in immortality. I donʼt want anything else.” Then Yájiṋávalkya gave her a number of instructions, upon which a major part of Rájá Yoga is based.

The Place of Women in the Spiritual World, in AV7

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Yatamáná [ যতমানা · यतमाना · Yatamana ] (f, adj.)

“Persevering”—one who strives sincerely to make spiritual progress. Yatamána is the first stage of sádhaná, in which the aspirant confronts external and internal obstacles of all kinds.

Baba: “The microcosm wants to move forward. There are so many obstacles, so many mundane bondages, both external and internal. As you know, these internal bondages are known as ripus [enemies] and the external fetters are known as páshas [bondages]. One will have to look forward, [fighting] these internal and external bondages. [All those bondages on] the unit cognition are of baser nature. When a microcosm wants to move a step forward, so many inimical entities assemble and try to defeat that microcosm. So sádhaná requires a sort of fight, rather it is a fight, against all the [degenerating agencies]. In this first stage, the microcosm tries its best to fight against these internal and external enemies and tries to move forward. This stage is known as yatamána.”

Source: The Phases of Human Approach, in AV30.

Yashodá [ যশোদা · यशोदा · Yashoda ] (f, adj.)

The adoptive mother of Lord Krśńa in Vraja. She experienced Vátsalya bháva, the devotional stance of parental love for Parama Puruśa.

The cult of devotion first originated during the period of Vraja Krśńa... We find Parama Puruśa in charming form, in attractive form, in the form of oneʼs own (more oneʼs own than anyone else could be), for the first time in human history in Vraja Krśńa. In the cult of devotion, devotees view Parama Puruśa from their respective viewpoints according to their individual saḿskáras. The people of ancient India adored Krśńa in three different ways: vátsalya bháva, madhura bháva and sakhya bháva. Nanda and Yashodá [Krśńaʼs foster father and mother] adored Him in vátsalya bháva, whose spirit is: “How lovely the child is, how pleasingly He speaks, how charming is His smile, how sweet is his inarticulate ‘Pa-Pa-Pa Ma-Ma-Ma’. I shall feed Him, I shall dress Him, I shall bathe Him, I shall make Him laugh. I shall caress Him, placing Him on my lap.” Such devotees are busy exclusively with Him. Nanda and Yashodá were the first to find the Cosmic bearing of Parama Puruśa reflected in a tiny child. The name of this bháva [attitude, stance] is vátsalya bháva.

Vraja Krśńa and Sáḿkhya Philosophy (Discourse 7), in Namámi Krśńasundaram

Yashovatii [ যশোবতী · यशोवती · Yashovatii ] (f, adj.)

Illustrious, possessing fame (yasha or yashas). A person famous for their exceptional virtue. Yasha is also one of the six unique qualities (bhaga) of God, Bhagaván. Cf. Yashasvii.

Yukti [ যুক্তি · युक्ति · Yukti ] (f, noun)

Reason, logic. Thought guided by reason is called rationality, one of great treasures of human beings.

One should follow the path of rationality. Rationality is a treasure of humanity that no animal possesses. And those who possess the inner asset of devotion within their hearts and follow the path of rationality in dealing with the external world, must be victorious. They alone can accomplish worthy deeds in this world.

Geo-Sentiment (Discourse 3), in The Liberation of Intellect: Neohumanism

What is reason or logic [yukti]? There are three aspects of logic: váda, jalpa and vitańdá. In the battlefield an efficient general does not start the battle without strengthening his own army first. First he sends out his intelligence unit to find the weak points of the opposing army. Secondly, he stations his army in such a way that his own soldiers can mount a surprise attack on the enemy installations. Thirdly, the moment he gets the advantage he invades the enemy camp and attains complete victory. In exactly the same way a logician strives to detect the loopholes and weaknesses in his adversaryʼs argument. This part of the debate is called váda. In the next stage the logician formulates convincing argument to defeat the logic put forward by his opponent. This part of the debate is called jalpa. In the third stage the logician will present very clear views in such a way that his adversary is completely defeated. This part of the debate is called vitańd́a. When oneʼs mind is perfectly adjusted with these three phrases of logic it is called yukti, or “reason”.

Relative Knowledge and Absolute Knowledge, in Tattva Kaomudii Part 2

Yúthiká [ যূথিকা · यूथिका · Yuthika ] (f, noun)

White jasmine (in Bengali known as juṋi).

Yogamáyá [ যোগমায়া · योगमाया · Yogamaya ] (f, noun)

The power which attracts beings towards Parama Puruśa, the Cosmic Nucleus.

When the Supreme Operative Principle leads living beings towards Parama Puruśa, she is called Yogamáyá. This universe is undergoing constant transformation in the flow of Saiṋcara and Pratisaiṋcara. Due to the centrifugal force of the macrocosmic mind the five fundamental factors emerged, and due to centripetal force of the unit mind, life of the unit beings was created. The influence of Yogamáyá is more clearly felt by the human mind. In her attempt to elevate the microcosm to the level of the macrocosm, She constantly attracts the unit mind along the path of attaining oneness with the macrocosmic mind.

Source: The Influence of Máyá on the Human Mind, in Tattva Kaomudii Part 2

Yogiishá [ যোগীশা · योगीशा · Yogisha ] (f, noun)

Master or greatest (iishá) of yogis – those engaged in the spiritual practices of yoga. A great Yoginii. Syn. Yogiishii.

Yogiishii [ যোগীশী · योगीशी · Yogiishii ] (f, noun)

Master or greatest (iishii) of yogis – those engaged in the spiritual practices of yoga. A great Yoginii. Syn. Yogiishvarii.

Yogiishvarii [ যোগীশ্বরী · योगीश्वरी · Yogishvari ] (f, noun)

Master or greatest (Iishvarii) of yogis – those engaged in the spiritual practices of yoga. A great Yoginii. Syn. Yogiishii.

Yogeshii [ যোগেশী · योगेशी · Yogeshi ] (f, noun)

One who has mastery (iishii) of the science of spiritual practice (yoga). Syn. Yogeshvarii.

Yogeshvarii [ যোগেশ্বরী · योगेश्वरी · Yogeshvari ] (f, noun)

One who has mastery (iishvarii) of the science of spiritual practice (yoga). A great Yoginii. Syn. Yogeshvarii.

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Raiṋjanii [ রঞ্জনী · रञ्जनी · Rainjanii ] (f, adj.)

Rejoicing, delighting; giving joy to others. Fem. of Raiṋjana.

Sureri d́heu táne táne
bájalo áji práńe práńe,
Sakal hiyáya raiṋjan elo
spandan elo tava doláy.
“In song after song, a wave of melody
sounded today in heart after heart.
Delight (raiṋjana) entered the hearts of all.
Your stirred a spiritual vibration.”

Raiṋjitá [ রঞ্জিতা · रञ्जिता · Rainjita ] (f, adj.)

Coloured or dyed; delighted, pleased; enjoying spiritual bliss. One whose mind is colored by the bliss of ideation on Parama Puruśa.

Tava náme práńe shiharań jáge
raiṋjita hai tomári ráge,
(Jáy) tava gáne tava náce
Sab kichu mor miliye.
“Your name thrills my heart,
I am coloured (raiṋjita) with Your colour.
In Your song, in Your dance,
everything of mine dissolves.”

Prabhát Saḿgiit 154

Ramá [ রমা · रमा · Rama ] (f, noun)

Good fortune, splendor, felicity. Syn. Lakśmii. A name for the Supreme Operative Principle (Paramá Prakrti).

Ramyá [ রম্যা · रम्या · Ramya ] (f, adj.)

Pleasing, delightful; a person of warmth and charm who gives happiness to those around them.

Raviprabhá [ রবিপ্রভা · रविप्रभा · Raviprabha ] (f, adj.)

Radiant like the sun.

Rashmi [ রশ্মি · रश्मि · Rashmi ] (f, noun)

Ray of light.

(Although the word is generally masculine, it is sometimes feminine and is perceived as such today, usually given as a name to women and girls).

Rashmiká [ রশ্মিকা · रश्मिका · Rashmika ] (f, noun)

Ray of light.

Rashmimálá [ রশ্মিমালা · रश्मिमाला · Rashmimala ] (f, noun)

Garland (málá) of rays (Rashmi).

Rashmimálinii [ রশ্মিমালিনী · रश्मिमालिनी · Rashmimalini ] (f, adj.)

Garlanded by rays; a shining personality.

Ráká [ রাকা · राका · Raka ] (f, noun)

The full moon; syn. Púrńimá.

Tomáy bhúle jáy ná tháká
nishákáshe tumi-i ráká,
Samvit-átmá sudháy mákhá
piiyúsha-sindhu madhumaya.
“It is impossible to forget you;
You are the full moon (ráká) in the night's sky,
You consist of consciousness smeared with ambrosia.
You are an ocean of nectar, sweetness personified.”

Prabhát Saḿgiit 4656

Ráginii [ রাগিনী · रागिनी · Ragini ] (f, noun)

A musical mode or melodic pattern; a rága of Indian classical music.

The word rága is derived from the root-verb rańj plus the suffix ghaiṋ, and means “to colour” something. By permutating and combining different sounds, Shiva created various rágas and arranged them in a perfect orderly sequence. In this way He created six rágas and thirty-six ráginiis. This was an immense contribution to the world of music and earned him the epithet Nádatanu [Embodiment of Divine Sound] in the Vedas.

The Acoustic Roots of the Indo-Aryan Alphabet, in AM Philosophy in a Nutshell Part 8

Rájarśi [ রাজর্ষি · राजर्षि · Rajarshi ] (m/f/n, noun)

Royal sage (Rśi).

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who had to take care of great social responsibilities (such as a king) but at the same time were able to saturate the urges of their heart and their intellect with spiritual consciousness were called rájarśi (for example, Rájarśi Janaka).

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Rájarśyá [ রাজর্ষ্যা · राजर्ष्या · Rajarshya ] (f, noun)

Royal (rája) sage (Rśyá, feminine of Rśi).

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who had to take care of great social responsibilities (such as a king) but at the same time were able to saturate the urges of their heart and their intellect with spiritual consciousness were called rájarśi (for example, Rájarśi Janaka).

Rk to Rkśa (Discourse 11), in Shabda Cayaniká Part 2

Rádhá [ রাধা · राधा · Radha ] (f, noun)

One who possesses an irresistible urge to attain the Lord.

Baba: “When human beings become restless for the attainment of Parama Puruśa, when they strive hard to realize Him in all their actions (and ultimately succeed), their zeal, their irresistible urge for the Lord, is called arádhaná in Sanskrit (a – rádh + anat́ + tá [feminine suffix] = arádhaná), and the entity who does this arádhaná is known as “Rádhá”. Here Rádhá represents the mind of a devotee.”

Source: Namámi Krśńasundaram, Discourse 3.

Rádhá [ রাধা · राधा · Radha ] (f, noun)

One who possesses an irresistible urge to attain the Lord. In mythology, Rádhá was the most beloved of Krśńa's Gopiis in Vraja. Syn. of Árádhiká, Rádhiká.

When human beings become restless for the attainment of Parama Puruśa, when they strive hard to realize Him in all their actions (and ultimately succeed), their zeal, their irresistible urge for the Lord, is called árádhaná in Sanskrit (a – rádh + anat́ + tá [feminine suffix] = árádhaná), and the entity who does this árádhaná is known as “Rádhá”. Here Rádhá represents the mind of a devotee.

Discourse 3, in Namámi Krśńasundaram

Rádhiká [ রাধিকা · राधिका · Radhika ] (f, noun)

The power of Vidyámáyá, manifesting as intensive devotion, that propels the unit being towards Parama Puruśa. Syn. of Hládinii.

Baba: “Hládinii shakti means the shakti that helps, that propels, that directs, the jiiva towards the realm of supreme beatitude. This is hládinii shakti. Hládinii shakti is also known as Rádhiká shakti in Sanskrit, and the Supreme Hub is called Krśńa. Rádhiká shakti helps the jiiva in coming in contact with Krśńa. Then there will be union of Krśńa and Rádhá [the unit entity].”

Source: The Noumenal Progenitor, in SS24.

Rukmińii [ রুক্মিণী · रुक्मिणी · Rukmini ] (f, adj.)

Golden, made of gold (rukma); the name of a wife of Krśńa, a woman of great spiritual elevation.

Rukmińii was famous for her ingrained spiritual fervour. She took an abiding interest in propagating dharma and accelerating the spiritual elevation of her fellow human beings. People would change their outlook when they came in close proximity to this spiritual personality. Even those with a crude, mundane outlook would change into ardent spiritual seekers.

Satyabhámá and Rukmińii, in The Awakening of Women

Ruci [ রুচি · रुचि · Ruci ] (f, noun)

Light; beauty.

Revatii [ রেবতী · रेवती · Revatii ] (f, adj.)

Shining, radiant; full of energy; abundant. Also the name of a constellation. In the Mahábhárata, the wife of Krśńa's half-brother, Balaráma.

Rociśńu [ রোচিষ্ণু · रोचिष्णु · Rocisnu ] (m/f/n, adj.)

Shining, brilliant, splendid. An ancient Vedic name.

Rohińii [ রোহিণী · रोहिणी · Rohinii ] (f, noun)

Ascendency. Name of a constellation; the name of Krśńa's brother Balaráma's mother; in mythology, wife of the Moon.
Red, reddish. Ascendant? A constellation. Mother of Balaráma.

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Lalitá [ ললিতা · ललिता · Lalita ] (f, adj.)

Graceful, lovely; the devotional lalita mármika (“voice of the inner spirit”) dance of Kiirtana. A name of the beautiful goddess Tripurasundarii, Párvatii as the principal deity of the tantric cult called Shriividyá. Also the name of a Gopii.

Baba: “Párvatii, the spouse of Shiva, invented lalita mármika, which means “voice of the inner spirit”. The dance used for kiirtana is lalita mármika. It represents the inner voice of the spiritual aspirant. The main thing in lalita mármika is the expression through mudrá.”

Source: The Cosmic Father Has a Special Responsibility, in AV6.

Lakśmii [ লক্ষ্মী · लक्ष्मी · Lakshmi ] (f, noun)

In mythology, the goddess of wealth; in philosophy, a name of the Supreme Operative Principle.

Liiná [ লীনা · लीना · Liina ] (f, adj.)

“Absorbed”—one who loses herself in the Cosmic Entity.

Liilá [ লীলা · लीला · Lila ] (f, noun)

Parama Puruśa’s blissful play with His creation; the cosmic drama.

Baba: “When human beings bring something within the scope of their intellect, and by perceiving and observing it closely, can understand the cause behind it, this is called kriidá; and when the cause is beyond the scope of their thinking it is called liilá. Whatever the Macrocosm does is beyond the periphery of the human intellect, and that is why whatever He does is His liilá.”

Source: Macropsychic Conation and Micropsychic Longings, in SS18.

Liilámayii [ লীলাময়ী · लीलामयी · Liilamayii ] (f)

Full of play; immersed in the blissful cosmic drama (Liilá). Syn. of Liilávatii.

Liilávatii [ লীলাবতী · लीलावती · Lilavati ] (f, adj.)

Full of play, immersed in the blissful cosmic drama (Liilá). Syn. of Liilámayii. The name of an ancient Indian mathematician (see “Kut́a to Kut́t́ima (Discourse 28)” in Shabda Cayaniká Part 5).

Lokamitrá [ লোকমিত্রা · लोकमित्रा · Lokamitra ] (f, adj.)

Friend of the world; a friend to the entire creation.

Lokátiitá [ লোকাতীতা · लोकातीता · Lokatiita ] (f, adj.)

Beyond the entire cosmos of seven worlds (sapta loka); an epithet of Parama Puruśa.

Lokeshii [ লোকেশী · लोकेशी · Lokeshii ] (f, noun)

Controller of the entire cosmos, the seven worlds (sapta loka). Feminine of Lokesha.

Lokeshvarii [ লোকেশ্বরী · लोकेश्वरी · Lokeshvarii ] (f, noun)

Controller of the entire cosmos, the seven worlds (sapta loka). Feminine of Lokeshvara.

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Vareńyá [ বরেণ্যা · वरेण्या · Varenya ] (f, adj.)

Most excellent or worthy. An ancient Vedic word.

Oṋḿ bhúr bhuvah svah
oṋḿ tat savitur vareńyaḿ,
Bhargo devasya dhiimahi
dhiyo yo nah pracodayát oṋḿ.
“Om – [to the creator of] the Seven Worlds. Om.
We meditate on the most excellent (Vareńya)
effulgence (Bharga) of the divine (Deva) Savitá, [Parama Puruśa],
so that He may inspire our intellect
[unto the path of supreme blessedness]. Om.”

Savitr Rk, or Gáyattrii Mantra

Vasundhará [ বসুন্ধরা · वसुन्धरा · Vasundhara ] (f, noun)

Bearer (dhara) of treasures (vasu) – a name for the Earth, who contains all the vast riches that support life.

Vasumatii [ বসুমতী · वसुमती · Vasumatii ] (f, adj.)

Possessing (matii) treasures (vasu); the Earth. Syn. Vasundhará.

The Earth has several names in Saḿskrta, viz. bhú, bhúmi dhará, dharitrii, sarvaḿsahá, vasumatii, gotra, ku, prthivii, prthvii, kśamá, avanii and mahii etc.

Cardinal Attributions of God, in AV2

Váńii [ বাণী · वाणी · Vani ] (f, noun)

Speech, language; the goddess of speech and the arts (syn. Sarasvatii); a special message.Baba's special messages on the occasions of Ánanda Púrnima, Shrávańii Púrńimá and New Year's are called Ánanda Váńii, “blissful messages.”

Vijayaketaná [ বিজয়কেতনা · विजयकेतना · Vijayaketana ] (f, noun)

Victory (Vijaya) banner (ketana); a person who embodies spiritual victory. Cf. Jayaketana.

“Beloved of all, your unworldly banner of victory flies aloft;
Atoms and particles, the Macrocosm and specks of dust ever sing your praise”
(sarvapriya apaoruśeya uŕe tava vijaya ketana;
ańu parmáńu bhúmá tryasareńu kare sadá guńakiirtana)

Prabhát Saḿgiit 4440

Vijayantii [ বিজয়ন্তী · विजयन्ती · Vijayanti ] (f, adj.)

Victorious; one who attains permanent spiritual victory (Vijaya).

Vijayashrii [ বিজয়শ্রী · विजयश्री · Vijayashrii ] (f, noun)

The glory or charm of total victory over all negative tendencies and obstacles to spiritual progress.

Vijiṋánamayii [ বিজ্ঞানময়ী · विज्ञानमयी · Vijnanamayi ] (f, adj.)

Spiritual knowledge (Vijiṋána) personified. Fem. of Vijiṋánamaya, the name of one of the kośas (sheaths) – the “subliminal mind.”

Vijiṋánamaya Kośa – This layer [of the human mind] is derived from Janarloka of the cosmic mind. In this kośAna exists the knowledge of existence, the knowledge of “I”. Here also Vaerágya [detachment] and Viveka [discrimination] are found, and this kośa the desire for sádhaná́ arises. Here sattva is dominant; tamah is less and rajah is least.

Some Questions and Answers on Ananda Marga Philosophy, in Táttvika Praveshiká

Vidyá [ বিদ্যা · विद्या · Vidya ] (f, noun)

Spiritual knowledge, wisdom; the sentient force or introversial principle that guides living beings towards Parama Puruśa. In the latter meaning, Vidyá is also called Vidyáshakti.

... when the human mind is influenced by vidyá shakti, what happens? All of a sudden it feels that “I should do something. I have a human structure. I am a human being. I should do something. I should act like a human being. I should try to goad myself to the realm of divinity, it is my dharma. I should follow dharma, I should strictly adhere to the code of dharma.” This idea is a gift of vidyá shakti, and this particular expression of vidyá shakti is called Saḿvit shakti. Conscience, when it is roused all of a sudden, is called saḿvit. “I should do something, I should do something.” As soon as it comes in contact with saḿvit shakti, in the next moment you feel, “I should do something practical. Theory wonʼt help me; I should do something concrete, I should do something practical.” And when this desire to do something practical is created in the mind, this created force is called Hládinii shakti or Rádhiká shakti. With the help of this Rádhiká shakti one can move towards that Cosmological Nave.

Rádhiká Shakti, in AV23

Vidyájyoti [ বিদ্যাজ্যোতি · विद्याज्योति · Vidyajyoti ] (f, noun)

The light (Jyoti) of knowledge (Vidyá).

Vidyámayii [ বিদ্যাময়ী · विद्यामयी · Vidyamayii ] (f, adj.)

Spiritual knowledge (Vidyá) personified.

Vidyámáyá [ বিদ্যামায়া · विद्यामाया · Vidyamaya ] (f, noun)

The aspect of the Supreme Creative Principle which draws unit beings towards the Supreme, the Cosmic Nucleus.

That Máyá which awakens the jiivas to their senses and leads them towards Parama Puruśa by advising them to listen to His sweet flute is called Vidyámáyá. Vidyamáyá is that aspect of Máyá which arouses a consciousness in the human mind that nothing in the world will last long.

Vraja Krśńa and Vishuddha Advaetaváda – 2, in Namámi Krśńasundaram.

Vidyámúrti [ বিদ্যামূর্তি · विद्यामूर्ति · Vidyamurti ] (m/f/n, adj.)

Embodiment (múrti) of spiritual knowledge (Vidyá).

Vidyáshakti [ বিদ্যাশক্তি · विद्याशक्ति · Vidyashakti ] (f, noun)

The sentient force or introversial principle that guides living beings towards Parama Puruśa. Syn. Vidyá.

... when the human mind is influenced by vidyá shakti, what happens? All of a sudden it feels that “I should do something. I have a human structure. I am a human being. I should do something. I should act like a human being. I should try to goad myself to the realm of divinity, it is my dharma. I should follow dharma, I should strictly adhere to the code of dharma.” This idea is a gift of vidyá shakti, and this particular expression of vidyá shakti is called Saḿvit shakti. Conscience, when it is roused all of a sudden, is called saḿvit. “I should do something, I should do something.” As soon as it comes in contact with saḿvit shakti, in the next moment you feel, “I should do something practical. Theory wonʼt help me; I should do something concrete, I should do something practical.” And when this desire to do something practical is created in the mind, this created force is called Hládinii shakti or Rádhiká shakti. With the help of this Rádhiká shakti one can move towards that Cosmological Nave.

Rádhiká Shakti, in AV23

Vibhá [ বিভা · विभा · Vibha ] (f, noun)

Light; radiant splendour.

Tandrálasatá dúre phele dáo
nava ravi dyuti manete mákháo,
Atiiter gláni páshariá jáo
gelo vibhávarii elo vibhá.
“Cast far away sleep and lethargy,
smear my mind with the light of the new Sun.
Cast aside the weariness of the past.
Night has passed; the light (vibhá) has come.”

Prabhát Saḿgiit 4633

Vibháti [ বিভাতি · विभाति · Vibhati ] (f, noun)

Progress and development; evolution. Syn. Bháti.

The term Bháti means Vibháti or development and progress. The mere earthworm for instance, has existed for hundreds of millions of years, yet it does not signify existence in the true sense of the term. That is to say, there has to be Bháti, progress and development... For the all-round development of an individual or a society a goal is needed. But for this determined goal the direction and purpose of development will remain confused. A bud blooms into a flower; this is what you may call its development. The purpose of Bháti or development is the attainment of Ánanda or bliss. The term Ánanda connotes infinite happiness, the equipoise of pleasure and pain, the perfect mental peace.

The Future of Civilization, in A Few Problems Solved Part 6

Vibhásvatii [ বিভাস্বতী · विभास्वती · Vibhasvatii ] (f, adj.)

Luminous, shining; in mythology, the name of the city of the Sun-god.

Vibhúti [ বিভূতি · विभूति · Vibhuti ] (f, adj.)

Divine glory or majesty (Vibhúti); the occult, i.e. divine powers of Parama Puruśa.

Tumi rúper atiita vibhu bodhátiita
vishvátiita vibhútimaya.
“You are beyond form, O lord, beyond understanding,
beyond the universe, the embodiment of majestic power (Vibhútimaya).”

Prabhát Saḿgiit 4462

The collective name of these eight occult powers, ańimá, laghimá, mahimá (garimá), iishitva, vashitva, prápti, prakámya and antaryámitva, is vibhúti or aeshvarya. Vi – bhú + ktin gives us the word vibhúti, which means “to be established in a special condition or state or quality”.

Aekya to Aekśava (Discourse 13), in Shabda Cayaniká Part 2

Vimuktá [ বিমুক্তা · विमुक्ता · Vimukta ] (f, adj.)

One who has attained Vimukti, i.e. mokśa, permanent liberation from all bondages.

Vimukti [ বিমুক্তি · विमुक्ति · Vimukti ] (f, noun)

Spiritual salvation; permanent liberation. Syn. of mokśa.

Baba: “There are various kinds of bondages on each level of human society linguistic, social, economic etc. Mukti means the state of liberation from all these bondages. When one attains liberation of a permanent nature it is called “vimukti” or “mokśa” or “salvation”.”

Source: The Minimum Qualifications for a Sádhaka, in: Ánanda Vacanámrtam Part 4

Vimocaná [ বিমোচনা · विमोचना · Vimocana ] (f, noun)

Salvation; syn. of Vimukti, Mokśa.

Vivitsu [ বিবিত্সু · विवित्सु · Vivitsu ] (m/f/n, adj.)

Desiring spiritual knowledge; a seeker of spiritual truth.

Vistára [ বিস্তার · विस्तार · Vistara ] (f)

Expansion of the mind – one of three fundamental pillars of spiritual life (bhágavata dharma).

Bhágavata dharma is dependent on three factors: vistara (expansion), rasa (flow) and sevá (service). The literal meaning of the word vistára is expansion, that is, to direct the mind toward the vast Cosmic Entity. This psychic movement towards the vast Cosmic Entity is not dependent on external factors. To move towards that Supreme Entity one must first overcome and transcend all sorts of meanness and pettiness. Hence, a follower of Bhágavata dharma must wage a relentless fight against these limiting tendencies within his or her own mind, as well as in the society at large. When the mind is confined within the narrow limits of pettiness a polluted atmosphere of sin spreads all around. But when the human mind expands, the effulgence of virtue becomes increasingly manifest and humanity is exalted to the heights of divinity.

Bhágavata Dharma, in SS8

Viśńumáyá [ বিষ্ণুমায়া · विष्णुमाया · Vishnumaya ] (f, noun)

The all-pervading cosmic Creative Principle.

Baba: “What is Viśńumáyá? When the Lord expands Himself with the help of Máyá, when He increases the scope of His pervasiveness with the help of the Creative Principle that Creative Principle is called Viśńumáyá. Viśńumáyá is all-pervading and the Lord is called Viśńu. Viśńu means Omnipresent. Now with the help of Viśńumáyá. He expands Himself.”

Source: The Stance of Salvation and How to Attain It, in SS18.

Visháradá [ বিশারদা · विशारदा · Visharada ] (f, adj.)

Learned, erudite; skilled and accomplished.

Vishránti [ বিশ্রান্তি · विश्रान्ति · Vishranti ] (f, noun)

Peace; quiescence. The state of tranquility arising through control of the mental propensities.

Vishvaraiṋjaná [ বিশ্বরঞ্জনা · विश्वरञ्जना · Vishvaranjana ] (f, adj.)

Colouring or delighting (Raiṋjana) the universe; one who gives joy to this world.

Viitarágá [ বীতরাগা · वीतरागा · Vitaraga ] (f, adj.)

Free of (viita) passion or attachment (rága).

Chande anupama gandhe manorama
bhávárúŕha spandane sabákár priyatama,
Kusume tumi máliká máláy tumi mańiká
viitarága haye háso anuráge suśamáy.
“With incomparable rhythm, a mind-stealing scent,
a vibration that ascends to ecstasy, you are the most beloved of all.
Among flowers, you are jasmine; among garlands, a pearl [necklace];
Free of attachment, yet you smile with affection and charm.”

Prabhát Saḿgiit 3006

Viitashoká [ বীতশোকা · वीतशोका · Vitashoka ] (f, adj.)

Free of (viita) sorrow (shoka); one who transcends sorrow through the bliss and positivity that come from spiritual ideation. It is in the state of spiritual liberation that one truly becomes Viitashoka.

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Shamitá [ শমিতা · शमिता · Shamita ] (f, adj.)

One who has achieved control over the fifty propensities and other factors; fem. of Shamita.

Sharańágatá [ শরণাগতা · शरणागता · Sharanagata ] (f, adj.)

One who has taken shelter in Parama Puruśa; cf. Sharańágati, Prapatti.

Sharańágati [ শরণাগতি · शरणागति · Sharanagati ] (f)

Coming under the shelter of Parama Puruśa; syn. of Prapatti. Cf. Sharańágatá.

Sharańyá [ শরণ্যা · शरण्या · Sharanya ] (f, adj.)

The entity in whom all seek shelter (Sharańa); an epithet of Parama Puruśa, the ultimate refuge.

Sharmilá [ শর্মিলা · शर्मिला · Sharmila ] (f, adj.)

A woman of keen intellect (sharman).

Sharmiśt́há [ শর্মিষ্ঠা · शर्मिष्ठा · Sharmistha ] (f, noun)

Most fortunate or blessed; possessing the greatest intelligence (sharma). In mythology, daughter of the god Venus (Shukra).

Sharváńii [ শর্বাণী · शर्वाणी · Sharvani ] (f, adj.)

A name of Párvatii as the wife of Shiva, one of whose names is Sharva.

Shántá [ শান্তা · शान्ता · Shanta ] (f, adj.)

One who is calm on account of controlling the fifty propensities.

Shánti [ শান্তি · शान्ति · Shanti ] (f, noun)

Peace; the state of tranquility when the mind is absorbed in Supreme Consciousness.

Parama Puruśa is Shiva. By knowing Him human beings can attain absolute peace. The word shánti is derived from the Saḿskrta root verb sham plus suffix ktin. Shánti means to remain absorbed in oneʼs own self. One can attain equanimity and equipose of mind by knowing Parama Puruśa. This is what is called shánti.

To Know Him Is to Be Free from All Fetters, in SS9

Shántivratá [ শান্তিব্রতা · शान्तिव्रता · Shantivrata ] (f, adj.)

Dedicated to attaining inner peace (Shánti), the tranquility that arises when the mind is absorbed in Supreme Consciousness. This name (in the masculine) was given by Baba to a child in the family of Ac. Prabhá Varma Sood.

Sháshvatii [ শাশ্বতী · शाश्वती · Shashvatii ] (f, adj.)

Eternal, permanent.

Satya loker tumi sháshvatii cetaná, “You are the eternal (sháshvatii) consciousness (cetaná) of Satyaloka, [Nirguńa Brahma].”

Prabhat Saḿgiit 3875

Shiilabhadrá [ শীলভদ্রা · शीलभद्रा · Shiilabhadra ] (f, adj.)

Good or auspicious (Bhadra) in conduct (Shiila); a person of exemplary virtue.

Shubhaeśańá [ শুভৈষণা · शुभैषणा · Shubhaeaana ] (f, adj.)

One whose longing or ardent desires (eśańá) are always benevolent. Cf. Hitaeśańá.

When ... icchá [desire] is associated with the effort to give it a practical shape or an actional expression then it is called eśańá.

Shabda Cayaniká Part 1.

Shraddhá [ শ্রদ্ধা · श्रद्धा · Shraddha ] (f, noun)

Faith, reverence; devotion.

What is shraddhá? There is, in fact, no corresponding term in English; that term is peculiar to the Sanskrit language. Shrat means the entity, the Desideratum, that has been accepted by the aspirant as the supreme truth. The Desideratum that has no alternative is called shrat. Here shrat means the supreme truth, the absolute truth, the Desideratum that has no alternative. Shrat + dha = shraddhá. Shrat Satyaḿ tasmin dhiiyate iti shraddhá – “Whenever one accepts this Desideratum as the only truth and only goal of life, as the only resort, [that mentality of being goaded] by an ideological flow is shraddhá.” ... Bhakti itself is another name for shraddhá.

Hara's Seven Secrets, in AV30

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Saḿkalpa [ সংকল্প · संकल्प · Samkalpa ] (m/f, noun)

Resolve; firm determination.

When asked by his disciples, Lord Buddha said that the proper style of movement should be according to a definite system and in that definite system there should be eight fundamental factors. Another thing I should say here, for movement around the nucleus two forces are at work – one is centripetal and one is centrifugal. The centripetal forces called Vidyá Shakti or centre-seeking force. Those moving with Vidyá Shakti get inspiration to move towards the nucleus. The other is centrifugal or drifting away from the centre. This movement always increases the radius, and where Vidyá is more strong the radius is always reduced until finally the moving entity becomes one with the nucleus. This is salvation – becoming one with Parama Puruśa, becoming one with the Supreme Faculty. Now, how to decrease the radius? That is, how to strengthen the Vidyá Shakti? That is a spiritual secret. Lord Buddha says, there are eight factors. Those factors will help the spiritual aspirant in lessening the length of the radius... The second important factor is Samyak Saḿkalpa. A person must have firm determination that, “I am to reach the goal, I must reach there.” This second item is known as Samyak Saḿkalpa – proper determination.

The Path of Salvation, in SS19

Saḿkiirtaná [ সংকীর্তনা · संकीर्तना · Samkiirtana ] (f, noun)

Syn. Kiirtana.

Saḿnatá [ সংনতা · संनता · Samnata ] (f, adj.)

One who is fully surrendered to the divine.

Saḿpriiti [ সংপ্রীতি · संप्रीति · Sampriiti ] (f, noun)

Perfect love or affection.

Sampriitite káche áso je cali’,
“You draw near in love’s perfection.”

Prabhát Saḿgiit 663

Saḿbuddhá [ সংবুদ্ধা · संबुद्धा · Sambuddha ] (f, adj.)

Fully enlightened.

Saḿyatá [ সংযতা · संयता · Samyata ] (f, adj.)

One who is established in all-round restraint (Saḿyama).

Saḿyuktá [ সংযুক্তা · संयुक्ता · Samyukta ] (f, adj.)

One whose mind is concentrated and senses under control; cf. Samáhitá.

Sauṋghamitrá [ সঙ্ঘমিত্রা · सङ्घमित्रा · Sanghamitra ] (f, noun)

Friend (mitra) of the spiritual organization (sauṋgha). The name can also spelled Saḿghamitrá. Baba gave this name to a Bengali sister previously named Kaoravii, younger sister of Krśńá Dutta (wife of Parimal, one of Baba's bodyguards).

Satyabhámá [ সত্যভামা · सत्यभामा · Satyabhama ] (f)

Truly radiant; whose light (bhāma) is true (Satya) or eternal. The name of a wife of Lord [Krśńa], a wise and courageous queen.

Satyabhámá and Rukmińii, Lord Krśńaʼs consorts, were always spoken of together. Satyabhámá was adept in social service, government administration and the art of warfare. Perhaps you know the story of how she once led her country to victory. Once, in Lord Krśńaʼs absence, a neighbouring king, Narakásura, attacked Dwaraka, Krśńaʼs capital... Immediately after Narakásura attacked Dwaraka, Satyabhámá lost no time and launched a fierce counterattack against the invading forces. Narakásuraʼs army was defeated and he died on the battlefield. The day Narákasura was killed was the day before the new-moon day of the month of Karttik [mid-October to mid-November]. The whole city of Dwaraka was transported with joy. They jubilantly celebrated by lighting fourteen candles and, on the following evening, worshipped Satyabhámá with festivities and diipávalii [elaborate lights]. Even to this day, people in some parts of India worship Diipánvitá Mahálakśmii [the goddess of good fortune] with great revelry, shooting off firecrackers.

Satyabhámá and Rukmińii, in The Awakening of Women

Satyashikhá [ সত্যশিখা · सत्यशिखा · Satyashikha ] (f, noun)

Flame (shikhá) of truth (Satya).

Satyashiilá [ সত্যশীলা · सत्यशीला · Satyashiila ] (f, adj.)

Whose character or conduct (Shiilá) is always true (Satya); a noble and virtuous person.

Sanátanii [ সনাতনী · सनातनी · Sanatanii ] (f, adj.)

Eternal, permanent; an epithet of Parama Puruśa, the one truly eternal entity. Fem. of Sanátana.

Sandiipanii [ সন্দীপনী · सन्दीपनी · Sandipani ] (f, noun)

Enlivening, inspiring; a spiritual torch. Syn. Diipanii.

Samprápti [ সম্প্রাপ্তি · सम्प्राप्ति · Samprapti ] (f, noun)

Complete attainment; spiritual fulfillment.

“The remnants of delusion have gone; my body and mind are ecstatic with the joy of complete attainment” (Vibhrántir sheś resho cale geche, sampráptir sukhe tanu man shihareche).

Prabhát Saḿgiit 447

Sampriiti [ সম্প্রীতি · सम्प्रीति · Sampriiti ] (f, noun)

Perfect (sam) love or affection (Priiti); love cultivated to the highest degree.

Náce gáne sab hiyáre bharecho
maner májhe priiti bhariyá diyecho,
Sakal priitiri sheś katháte
sampriitite káche áso je cali.
“You filled the hearts of all through dance and song,
you filled the mind with love.
As the final word of all love,
in love’s perfection you do draw near.”

Prabhát Saḿgiit 663

Sambodhi [ সম্বোধি · सम्बोधि · Sambodhi ] (f)

Perfect (sam) intuition (Bodhi); intuition developed to the highest degree.

... Sambodhi is the fullest expression of intuition ...

This World and the Next, in SS4

Samvit [ সম্বিত্ · सम्वित् · Samvit ] (f, noun)

Awakened consciousness; the sudden awakening which irresistibly draws one to the spiritual path. Cf. Samvit shakti.

Baba: "With the help of Saḿvit Shakti, unit beings become aware of their existence. They realize that they are the crown of creation, the most evolved beings whose goal is to attain the supreme rank and dispel the darkness of the ávarańii shakti of Avidyámáya. Under Her benign influence one seeks greater proximity to the Supreme Entity, by surmounting the distance created by the influence of the vikśepii shakti of Avidyámáya."

Source: The Influence of Máyá on the Human Mind, in AMPN 4.

Samvitti [ সম্বিত্তি · सम्वित्ति · Samvitti ] (f, noun)

Awakened or enlightened consciousness. Cf. Samvit.

Samvitshakti [ সম্বিত্শক্তি · सम्वित्शक्ति · Samvit Shakti ] (f, noun)

The power of awakening; the force of Parama Puruśa’s Vidyámáyá which irresistibly draws a person to the spiritual path.

Baba: "With the help of Saḿvit Shakti, unit beings become aware of their existence. They realize that they are the crown of creation, the most evolved beings whose goal is to attain the supreme rank and dispel the darkness of the ávarańii shakti of Avidyámáya. Under Her benign influence one seeks greater proximity to the Supreme Entity, by surmounting the distance created by the influence of the vikśepii shakti of Avidyámáya."

Source: The Influence of Máyá on the Human Mind, in AMPN 4.

Sarasvatii [ সরস্বতী · सरस्वती · Saraswati ] (f, noun)

In mythology, the goddess of learning (syn. of Bháratii and Sháradá); the name of a river of ancient India. In Yoga, Sarasvatii is a name for the central channel (nád́ii), suśumńá.

Sahiśńu [ সহিষ্ণু · सहिष्णु · Sahisnu ] (m/f/n, adj.)

Tolerant, forbearing; capable of enduring great hardship.

Trńád api suniicena taror iva sahiśńuná,
Amánináḿ mánadena kiirtaniyah sadá Harih.
“Being more humble that the grass, tolerant like a tree,
honoring those lacking prestige, one should always sing the praise of Hari.”

Shikśáśt́aka of Caetanya Maháprabhu

Sádhvii [ সাধ্বী · साध्वी · Sadhvii ] (f, adj.)

A spirituo-moralist; a truly righteous human being. This is the feminine form of the word sádhu.

Baba: “... a person who has lived his or her life honestly, who has not harmed others to further his or her own interests, and has worked for the welfare of others in every way, is a sádhu... Only that person who lives in constant God-awareness deserves to be called a sádhu, a spirituo-moralist.

Source: Párthasárathi Krśńa and Vishiśt́ádvaetaváda (Discourse 16), in Namámi Krśńasundaram

Sárśt́i [ সার্ষ্টি · सार्ष्टि · Sarshti ] (f, noun)

The exalted spiritual state in one which one experiences oneness with Parama Puruśa.

Sárśt́hi occurs when spiritual aspirants realize Parama Puruśa in all possible ways and in all conceivable manners. Not only do the devotees see Him, they also remain united with Him, one with Him. That is, the sádhaka has the feeling that “I exist, He also exists, and there is a link between us.” There is a subject, there is an object, and there is a verb connecting the two.

Krśńa Imparts Six Stages of Realization (Discourse 3), in Namámi Krśńasundaram

When Kuńd́alini reaches Ájiṋá Cakra with the devotion made stronger, this stage is Sárst́hi Samádhi. This means that the Sádhaka and Paramátman are not two entities but one. Sárśt́hi is the zenith point of devotion.

Yoga and Bhakti, in SS18

Sudánu [ সুদানু · सुदानु · Sudanu ] (f, adj.)

Generous, beneficent. A rare, ancient Vedic name.

Sunayaná [ সুনয়না · सुनयना · Sunayana ] (f, adj.)

“Beautiful-eyed;” an optimist. Syn. of Sulocaná.

Subhadra [ সুভদ্র · सुभद्र · Subhadra ] (f, adj.)

Very (su) good or auspicious (Bhadra); a person of exceptionally good nature.

Subhadrá [ সুভদ্রা · सुभद्रा · Subhadra ] (f, adj.)

Very (su) good or auspicious (Bhadra); a person of exceptionally good nature. In the Mahábhárata, Princess Subhadrá was the sister of Krśńa, married to Arjuna and mother of Abhimanyu.

Sumitrá [ সুমিত্রা · सुमित्रा · Sumitra ] (f, noun)

A good (su) friend (Mitra) to all beings.

Sulocaná [ সুলোচনা · सुलोचना · Sulocana ] (f, noun)

“Beautiful-eyed;” an optimist.

“Sulocana” means the man who sees only the bright side of everything, only good qualities, only the good side, and not the bad side, who never supports any sort of destructive criticism, always constructive criticism, who always sees the good side of everything. This is “Sulocana” in the masculine; and in the feminine it will be “Sulocaná”. One a is to be suffixed to the word.

One Should Know Everything, in AV12

Suvarcalá [ সুবর্চলা · सुवर्चला · Suvarcala ] (f, adj.)

One who shines brightly; in mythology, the wife of Súrya, the sun god.

Sushivá [ সুশিবা · सुशिवा · Sushiva ] (f, adj.)

Very auspicious; highly benevolent.

Sushraddhá [ সুশ্রদ্ধা · सुश्रद्धा · Sushraddha ] (f, adj.)

Having a high degree of reverence or faith (Shraddhá); a person who is full of devotion.

Somaprabhá [ সোমপ্রভা · सोमप्रभा · Somaprabha ] (f, adj.)

Radiant like the moon.

Saodáminii [ সৌদামিনী · सौदामिनी · Saodamini ] (f, noun)

Lightning. A person who is radiant and energetic. The cobra and lighting are common metaphors for the awakened Kuńd́alinii.
[quote something in Sanskrit.]

Svadhá [ স্বধা · स्वधा · Svadha ] (f, noun)

The Self-Created Entity; a name of Parama Puruśa.

... the very popular name “Svadhá” or “Khudá” means “the Self-Creating Entity”. In old Vedic, svadhá, in old Iranian, khudá, means “He who creates himself”.

Names of the Lord, in AV12

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Harapráńá [ হরপ্রাণা · हरप्राणा · Haraprana ] (f, adj.)

One whose very life-breath (práńa) is dedicated to Hara, Parama Puruśa.

Haripráńá [ হরিপ্রাণা · हरिप्राणा · Hariprana ] (f, adj.)

One whose very life-breath (práńa) is devoted to Hari, Parama Puruśa.

Haripriyá [ হরিপ্রিয়া · हरिप्रिया · Haripriya ] (f, adj.)

Beloved of Hari, i.e. Krśńa.

Haripremá [ হরিপ্রেমা · हरिप्रेमा · Hariprema ] (f, adj.)

Who possesses intense love (@prema]) for Hari, Parama Puruśa.

Hariliiná [ হরিলীনা · हरिलीना · Hariliina ] (f, adj.)

Absorbed in Hari, in Parama Puruśa; one whose mind is lost in blissful contemplation of the divine.

Harisevá [ হরিসেবা · हरिसेवा · Hariseva ] (f, noun)

Service to Hari, the Lord.

Hitáshayá [ হিতাশয়া · हिताशया · Hitashaya ] (f, adj.)

One whose nature is think of the welfare of all beings.

Hitáshá [ হিতাশা · हिताशा · Hitasha ] (f, adj.)

Hope (Áshá) for the welfare of (Hita) of all living beings; a person who cherishes the well-being of all.

Hitaeśańá [ হিতৈষণা · हितैषणा · Hitaeshana ] (f, adj.)

One whose longing or ardent desire (eśańá) is for the welfare (hita) of all beings. Cf. Shubhaeśańá.

When ... icchá [desire] is associated with the effort to give it a practical shape or an actional expression then it is called eśańá.

Shabda Cayaniká Part 1.

Hirańmayii [ হিরণ্ময়ী · हिरण्मयी · Hiranmayi ] (f, adj.)

“Golden”—one immersed in the subtle causal mind, the Hirańmaya Kosha. Syn. of Hirańyamaya.

Baba: “ The Supreme Entity in its movement from crude to subtle gradually becomes “free” from the influence of Prakrti and begins to imbibe the qualities of Puruśa. The subtlest portion of the citta is the hirańmaya kośa. Just above this layer is the all-blissful stance of the Supreme Entity.”

Source: The Expansion of the Microcosm, in SS5.

Hiirakakánti [ হীরককান্তি · हीरककान्ति · Hirakakanti ] (m/f/n, adj.)

Bright or radiant (Kánti) like a diamond (Hiiraka).

Hemábhá [ হেমাভা · हेमाभा · Hemabha ] (f, adj.)

Having a golden (hema) hue (ábhá); glowing with the spiritual radiance of the Hirańmaya Kośa, the subtle causal mind.

Haemavatii [ হৈমবতী · हैमवती · Haemavati ] (f, adj.)

Daughter of the snowy mountain (Himaván), i.e. the Himálayas – a name of Párvatii.

Hládinii [ হ্লাদিনী · ह्लादिनी · Hladini ] (f, noun)

“That which brings joy”—the power (shakti) of Vidyámáyá, manifesting as intensive devotion, that draws one closer to the Supreme Being, that propels the unit being towards Parama Puruśa and establishes one in the state of ultimate bliss.

Baba: “Hládinii shakti means the shakti that helps, that propels, that directs, the jiiva towards the realm of supreme beatitude. This is hládinii shakti. Hládinii shakti is also known as Rádhiká shakti in Sanskrit, and the Supreme Hub is called Krśńa. Rádhiká shakti helps the jiiva in coming in contact with Krśńa. Then there will be union of Krśńa and Rádhá [the unit entity].”

Source: The Noumenal Progenitor, in SS24.

A · Á · I · II · U · Ú · R · E · AE · O · KA · KHA · GA · CA · CHA · JA · JHA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA · KŚA

Kśamá [ ক্ষমা · क्षमा · Kshama ] (f, noun)

Forgiveness, the first of the Fifteen Shiilás.

What is forgiveness? It means to remain free from vindictive attitudes towards anyone.

The Ten Characteristics of a Dhármika, in AV4.

Kśamitrii [ ক্ষমিত্রী · क्षमित्री · Ksamitrii ] (f, adj.)

A person of patient and forgiving nature. Cf. Kśamá.

Kśánti [ ক্ষান্তি · क्षान्ति · Ksanti ] (f, noun)

Patience, forbearance; syn. of Kśamá.

Kśemaḿkarii [ ক্ষেমংকরী · क्षेमंकरी · Kshemankari ] (f, noun)

One who promotes (karii) the spiritual well-being (kśemá) of others; one who creates peace and security. In mythology, the name of a goddess.

Kśemá [ ক্ষেমা · क्षेमा · Ksema ] (f, noun)

That which leads to spiritual well-being, to spiritual elevation.

According to the scriptures, that which leads to oneʼs physical, psychic and spiritual well-being is called “hita”; that which leads to oneʼs psychic and spiritual well-being is “kalyáńa”; and that which leads to oneʼs spiritual well-being is “kśema”.

What Should Human Beings Do?, in AV8

Sanskrit Names Home

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Sunáma Cayaniká

A Collection of Spiritual Names

Feminine names