Sanskrit Names

Abode (dháman) of all virtues or good qualities (guńa)—an epithet of Parama Puruśa.

“Come, Shyáma, into the flaming
palásh groves on fire in the month of Pháguna.
The overflowing heart fixes its gaze
to look upon you, O Abode of Virtue.”
(mor, pháguner águn lágáno palásha kunje eso shyáma,
udvela hiyá rayeche cáhiyá dekhite tomáre guńadháma.)

Guńanidhi [ গুণনিধি · गुणनिधि · Gunanidhi ] (m/f/n, adj./noun)

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.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Candana [ চন্দন · चन्दन · Candana ] (m/n, noun)

Sandalwood, a fragrant wood prized for its sentient aroma.

Candrajyoti [ চন্দ্রজ্যোতি · चन्द्रज्योति · Candrajyoti ] (m/f/n, adj./noun)

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

Caritra [ চরিত্র · चरित्र · Caritra ] (m/n, noun)

Good character or conduct — a quality indispensable to the spiritual path.

Caritra is the collective name for all the actions of a person: a comprehensive term that takes into account what a person eats, how they walk, what they do, etc... You have to be always conscious of your ácarańa [behaviour] when you are talking to a person or doing something. You must always ask yourself “Am I behaving properly?” If you keep a constant watch on your ácarańa [behaviour], then you can have control over your caritra, which is the sum total of your behaviours. This constant watch will help us improve in quality, and then we can say, “My caritra has improved”... When someone sticks to their own views firmly, when they attains this firmness, they have has acquired firmness of character. Unless one acquires this one can never do any great work.

The Secret Gáyattrii Mantra of Life, in AV24

Cáru [ চারু · चारु · Caru ] (m/f/n, adj.)

Endearing, pleasing, and beautiful.

Cidánandam [ চিদানন্দম্ · चिदानन्दम् · Cidanandam ] (n)

The bliss which is innate to consciousness; the entity who consists of the bliss of consciousness. An epithet of Parama Puruśa in the Nityaḿ Shuddham Mantra.

Baba: “... Cidánanda is ... the Cognitive Faculty or He who is always in bliss. He need not go anywhere in search of happiness from some other source. His [very] existence is bliss. Ánanda is cognitive bliss.”

Source: Nityaḿ Shuddhaḿ, in AV3.

Ciradyuti [ চিরদ্যুতি · चिरद्युति · Ciradyuti ] (m/f/n, adj.)

Whose radiance (dyuti) is everlasting (cira).

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Jayakiirti [ জয়কীর্তি · जयकीर्ति · Jayakirti ] (m/f/n, adj./noun)

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

Jiivamitram [ জীবমিত্রম্ · जीवमित्रम् · Jivamitram ] (n, adj.)

A friend to all beings.

Jiṋánamúrti [ জ্ঞানমূর্তি · ज्ञानमूर्ति · Jnanamurti ] (m/f/n, noun)

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

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

Guru Prańáma, in AV3

Jiṋánendu [ জ্ঞানেন্দু · ज्ञानेन्दु · Jnanendu ] (m/n, noun)

Moon of knowledge; one who glows with spiritual wisdom.

Jyotirmúrti [ জ্যোতির্মূর্তি · ज्योतिर्मूर्ति · Jyotirmurti ] (m/f/n, noun)

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

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Tapodyuti [ তপোদ্যুতি · तपोद्युति · Tapodyuti ] (m/f/n, adj./noun)

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

Taponidhi [ তপোনিধি · तपोनिधि · Taponidhi ] (m/f/n, noun)

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.”

Tapomúrti [ তপোমূর্তি · तपोमूर्ति · Tapomurti ] (m/f/n, noun)

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

Tarańa [ তরণ · तरण · Tarana ] (m/n, adj.)

Crossing over; one who moves towards liberation.

Tarańi [ তরণি · तरणि · Tarani ] (m/f/n, adj.)

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

Turvańi [ তুর্বণি · तुर्वणि · Turvani ] (m/f/n, adj.)

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

Tuśárakánti [ তুষারকান্তি · तुषारकान्ति · Tusarakanti ] (m/f/n, adj.)

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

Tyága [ ত্যাগ · त्याग · Tyaga ] (n, noun)

Sacrifice for the sake of others; relinquishment of the desire for the fruits of action and of agency, surrendering these to Parama Puruśa.

There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákáḿkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma.

Actions and Their Results (Karma and Karmaphala), in SS1

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Dayánidhi [ দয়ানিধি · दयानिधि · Dayanidhi ] (m/f/n, adj.)

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.

Dayálu [ দয়ালু · दयालु · Dayalu ] (m/f/n, adj.)

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

Divyamúrti [ দিব্যমূর্তি · दिव्यमूर्ति · Divyamurti ] (m/f/n, adj.)

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

Devajyoti [ দেবজ্যোতি · देवज्योति · Devajyoti ] (m/f/n, adj./noun)

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

Devarśi [ দেবর্ষি · देवर्षि · Devarshi ] (m/f/n, noun)

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

Dyumna [ দ্যুম্ন · द्युम्न · Dyumna ] (n, noun)

Shining splendor; glory; inspiration.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Dharmakiirti [ ধর্মকীর্তি · धर्मकीर्ति · Dharmakirti ] (m/f/n, adj./noun)

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.

Dhiyáyu [ ধিয়ায়ু · धियायु · Dhiyayu ] (m/f/n, adj.)

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

Dhruvajyoti [ ধ্রুবজ্যোতি · ध्रुवज्योति · Dhruvajyoti ] (m/f/n, adj./noun)

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

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Nandana [ নন্দন · नन्दन · Nandana ] (m/n, noun)

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

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

Nityabodha [ নিত্যবোধ · नित्यबोध · Nityabodha ] (m/n, adj.)

Eternally (Nitya) knowing (Bodha)—the eternal, all-knowing Cosmic Entity. An epithet of the Cosmic Consciousness (Brahma) in the Nityaḿ Suddham Mantra.

The entity who knows fully about each and every object, each and every mind, each and every jiivátmá, about everything in this creation, is Nityabodham.

Source: Nityaḿ Shuddhaḿ, in AV3.

Nityabodham [ নিত্যবোধম্ · नित्यबोधम् · Nityabodham ] (n, adj.)

“Eternally knowing”—the eternal, all-knowing Cosmic Entity. An epithet of Brahma in the Nityaḿ Suddham Mantra.

Baba: “The entity who knows fully about each and every object, each and every mind, each and every jiivátmá, about everything in this creation, is Nityabodham.”

Source: Nityaḿ Shuddhaḿ, in AV3.

Nirábhásam [ নিরাভাসম্ · निराभासम् · Nirabhasam ] (n)

Without semblance; beyond conception an epithet of the Supreme Entity in the Nityaḿ Shuddham Mantra.

Baba: “Ábhása has two meanings. One meaning is that, due to reflection, or refraction, something appears to be bent or misshapen. So, according to this interpretation, nirábhása will mean “that which does not undergo any reflection or refraction”. The second meaning is that which does not have any ábhása, any semblance, in other things or in other objects; that which cannot be conceptualized. This second meaning becomes more pertinent. As Parama Puruśa has the characteristic of reflection, His reflections on unit beings are the unit selves, or jiivátmás. There may not appear to be reflection, but reflection is there.”

Source: Nityaḿ Shuddhaḿ, in AV3.

Nirámaya [ নিরাময় · निरामय · Niramaya ] (m/n, 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

Nihshreya [ নিহ্শ্রেয় · निह्श्रेय · Nihshreya ] (m/n, noun)

Final beatitude, ultimate bliss or fulfillment, i.e. spiritual liberation. Syn. Mukti.

Naevedya [ নৈবেদ্য · नैवेद्य · Naevedya ] (m/n, noun)

An offering to the Lord; a person who devotes their life to Parama Puruśa. In traditional ritual, naivedya represents the items of garlands, food etc. offered to the deity.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Paramátmá [ পরমাত্মা · परमात्मा · Paramatma ] (m/n, noun)

Supreme Soul; Parama Puruśa as the soul of souls, the singular witnessing consciousness. The spelling Paramátman may be accepted as a gender-neutral version of the name.

In spiritual parlance the Soul [Átmá] is one. In whatever condition the mind be – manifest (e.g., in animate beings and plants) or unmanifest (e.g., in inanimate earth, iron, etc.), the Átmá goes on reflecting itself on it and its objects – the crude objects. The reflection of the Soul on the mind is called the jiivátmá, and in that case the Reflector-Soul is called Paramátmá [Supreme Soul] or Pratyagátmá.

Ánandasútram II.8

The fundamental goal of yoga is the union of jiivátmá [unit consciousness] and Paramátmá [Supreme Consciousness]. It is the supreme unification of these two entities, and as a result the jiivátmá ceases to have a separate identity.

A Yogi Must Certainly Be a Theist, in AV 13

Puńd́ariika [ পুণ্ডরীক · पुण्डरीक · Pundariika ] (m/n, noun)

The white lotus flower; syn. Indukamala.

Prańidhána [ প্রণিধান · प्रणिधान · Pranidhana ] (m/n, noun)

Devotion attained through repeating one's personal mantra with deep ideation.

Prańidhána is devotion attained through japakriyá or repetition of oneʼs iśt́a mantra. Thus Iishvara prańidhána [the first lesson of sádhaná] is the incantation of the name of the Supreme Being with cosmic ideation. Iishvara prańidhána does not mean to escape from the world, nor to avoid oneʼs responsibilities like a coward. On the contrary, iishvara prańidhána is a dynamic spiritual practice performed with the courage of a lion. The more one masters the technique, the more the mental wave becomes straightened, and the easier it becomes.

Psychic Assimilation in Psycho-Spiritual Practice, in SS8

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

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

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Bodhendu [ বোধেন্দু · बोधेन्दु · Bodhendu ] (m/n, noun)

Moon of wisdom; one who glows with spiritual wisdom.

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

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Bhásana [ ভাসন · भासन · Bhasana ] (m/n, noun)

Shining, radiant.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Mauṋgala [ মঙ্গল · मङ्गल · Mangala ] (m/n, adj./noun)

Auspiciousness, felicity; 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

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

Beautiful, sweet, charming, pleasant.

Manana [ মনন · मनन · Manana ] (m/n, noun)

Contemplating or thinking about Parama Puruśa while repeating one’s mantra; spiritual ideation. The second factor in the series the series Shravańa (listening), Manana (contemplating), and Nididhyásana (constant ideation).

So first is shravańa, then second is manana... Manana means to think about Parama Puruśa again and again. Here to simply remember His name is not the main object, rather to intently think about accounts of Him again and again is proper manana... It is those words manana on which drives the mind towards Parama Puruśa in a rhythmic order that are called mantras. Every spiritual aspirant has his personal mantra, his personal Iśt́a mantra. “I shall convert inauspicious words into auspicious words by application of guru mantra, and repeating His Iśt́a mantra I shall move forward.” This is manana. What happens due to continuous manana? The second quality of the mind is to remember. With continuous manana on Him, a person does not forget Him at all. Even when you are asleep, japa [repetition of mantra] continues in the mind without any effort.

Spiritual Progress through Shravańa, Manana and Nididhyásana, in AV16.

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

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

Radiant and beautiful like the sun (Mihira).

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Yashasvinii [ যশস্বিনী · यशस्विनी · Yashasvini ] (n, adj.)

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

One who is praised by the world for his or her uncommon virtues or else is continually slandered by those blinded by jealousy, is called Yashasvii. His or her essential quality is known by the name yasha (yashas).

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

Yogavid [ যোগবিদ্ · योगविद् · Yogavid ] (m/n, adj.)

One with deep knowledge of the science of yoga.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Raiṋjana [ রঞ্জন · रञ्जन · Rainjana ] (m/n, noun)

Rejoicing, delighting; giving joy to others.

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.”

Ramańa [ রমণ · रमण · Ramana ] (m/n, adj.)

Pleasure; spiritual bliss. The name of a well-known sage of the early twentieth century, Ramańa Maharśi.

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

Rociśńu [ রোচিষ্ণু · रोचिष्णु · Rocisnu ] (m/f/n, adj.)

Shining, brilliant, splendid. An ancient Vedic name.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Lokabandhu [ লোকবন্ধু · लोकबन्धु · Lokabandhu ] (m/n, adj.)

Friend of the world; a friend to the entire creation. Syn. of Lokamitra.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Vidyámúrti [ বিদ্যামূর্তি · विद्यामूर्ति · Vidyamurti ] (m/f/n, adj.)

Embodiment (múrti) of spiritual knowledge (Vidyá).

Vibhu [ বিভু · विभु · Vibhu ] (m/n, adj.)

Eternal; an epithet of Parama Puruśa.

Being without beginning and end, He is called Vibhu or Eternal. He is subtler than the subtle and beyond all kinds of destruction.

SS2, The Intuitional Science of the Vedas – 3

Vivitsu [ বিবিত্সু · विवित्सु · Vivitsu ] (m/f/n, adj.)

Desiring spiritual knowledge; a seeker of spiritual truth.

Vaerágya [ বৈরাগ্য · वैराग्य · Vaeragya ] (m/n, noun)

Dispassion, indifference to the attractions of the world; one of the six attributes (bhaga) of God (Bhagaván).

Vi – rańj + ghaiṋ = Virága; and vaerágya is derived from virága. The root verb rańj means “to colour” something. When a person is not affected or swayed by the colour of any object whatsoever of the world, that person is said to have attained vaerágya. He or she moves among various colours, yet no colour of any object can spread its influence over the person’s mind. This is vaerágya.

Source: “Svadharma and Paradharma – 2,” in AV16.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Sharańa [ শরণ · शरण · Sharana ] (m/n, noun)

Shelter, protection, refuge. One of the qualities of Parama Puruśa, who is the one true shelter of all.

And the last thing that one should remember is that this great Parama Puruśa is the supreme shelter of everything. In a small atom, electrons have got the shelter of the nucleus. In our town of Kingston, Kingston is our shelter. But Kingstonʼs shelter is the country of Jamaica. And Jamaicaʼs shelter is the continent of America; and Americaʼs shelter is this globe; this globeʼs shelter is the solar world, solar system; and the solar systemʼs shelter is Parama Puruśa. So Parama Puruśa the Great is the supreme shelter. We are sheltered by Him, we are sheltered in Him, and finally we will be sheltered in His Supreme Nucleus. There is no alternative.

Parama Puruśa the Great, in SS13

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

Prabhát Saḿgiit 662

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Sauṋghamitram [ সঙ্ঘমিত্রম্ · सङ्घमित्रम् · Sanghamitram ] (n, noun)

Friend (mitra) of the spiritual organization (sauṋgha). The name may optionally be spelled Saḿghamitram. Baba gave the feminine version of this name to a Bengali sister previously named Kaoravii, younger sister of Krśńá Dutta (wife of Parimal, one of Baba's bodyguards).

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

Saomitra [ সৌমিত্র · सौमित्र · Saomitra ] (m/n, noun)

Friendship; one who has fraternal feelings towards all beings. A name of Lakśmańa (brother of Ráma) in the Rámáyańa, whose mother was Sumitrá.

A · I · U · R · AE · AO · KA · KHA · GA · CA · JA · TA · DA · DHA · NA · PA · BA · BHA · MA · YA · RA · LA · VA · SHA · SA · HA

Haridhyána [ হরিধ্যান · हरिध्यान · Haridhyana ] (m/n, noun)

Meditating on or contemplating (dhyána) Hari, Parama Puruśa.

Hiirakakánti [ হীরককান্তি · हीरककान्ति · Hirakakanti ] (m/f/n, adj.)

Bright or radiant (Kánti) like a diamond (Hiiraka).

Sanskrit Names Home

Do you have feedback? Contact us if you have questions, corrections or suggestions. Requests for definitions of names not yet in the database are welcome. If you remember Baba defining your name or someone else’s, please give us the details as precisely as possible.
Send feedback now

Sunáma Cayaniká

A Collection of Spiritual Names

Neuter-gender or non-binary names