Sanskrit Terms Starting with A

Archana (often transliterated as archana) literally means “honoring” or “praise.” It is described as one of the nine primary forms of devotion in Vaishnava tradition, emphasizing engaging all the senses in service of the divine.

In a broader yoga context, archana cultivates humility and single-pointed focus: by performing ritual worship, practitioners channel emotions into a sacred format. This inner attitude of reverence developed through archana can carry over into meditation and daily life, deepening one’s connection to the ishta devata (personal chosen aspect of God) or the sacred in all things.

Aarti (often written as arati) translates to “offering of light.” It is performed at the end of puja (worship) as a gesture of thanksgiving and reverence. Traditionally, aarti is done with lamps, incense, and other items, acknowledging the divine presence and seeking blessings.

Yogically, participating in aarti can induce a meditative state of surrender, with the flickering flame drawing one’s focus and reminding the practitioner of the inner light. This ritual exemplifies bhakti (devotion) by engaging the senses in a sacred act, helping to cultivate a humble, heart-centered approach on the spiritual path.

Abhava is the concept of non-being or negation. Patanjali’s Yoga Sutras use the idea of abhava-pratyaya to explain the cognition of nothingness in sleep: the mind, having no object, rests on a notion of absence.

Philosophically, abhava is significant in understanding emptiness or any meditative state where usual phenomena are absent. By recognizing abhava, yogis learn to be comfortable with the void, the gap between thoughts, or the quietude of deep meditation. It underscores that the space between, the silence and the emptiness, can be as vital as objects or thoughts themselves for inner growth.

Abhava-pratyaya can be translated as “cognition of non-existence.” In Yoga Sutra 1.10, Patanjali defines the vritti of sleep (nidra) as that mental modification which has absence as its supporting object.

This means in deep sleep the mind grasps a void, the absence of sensory or mental activity, as its object. Understanding abhava-pratyaya is important in yoga psychology because it highlights that even the lack of content leaves an impression on the mind. Advanced yogis observe this subtly, using it to explore the ground-state of mind. It teaches that beyond waking and dreaming, there is a quiescent state recognized by the mind’s awareness of nothingness. Recognizing this can deepen meditation, as one learns to be conscious in apparent void, touching a formless awareness rather than drifting unconsciously.

Abhinivesa is often translated as “will to live” or “fear of death,” and it is described as extremely deep-seated, present even in the wise. It stems from identification with the body and the known; it manifests as clinging, not only to physical life, but also to comfort zones and identities.

Yogically, loosening abhinivesa involves cultivating vairagya (non-attachment) and a mature acceptance of impermanence. Practices like savasana (deep relaxation) and meditation on change can help a practitioner relax the grip of this instinct. The deeper aim is to recognize one’s true Self as enduring awareness, which gradually dissolves the fear tied to bodily endings.

Abhyasa translates to “repetition” or “continuous practice.” In Yoga Sutra 1.13, Patanjali defines it as the effort to remain steady in a settled state. In Yoga Sutra 1.14, he explains that practice becomes firmly grounded when done for a long time, without break, and with sincere devotion.

Abhyasa implies long-term commitment: showing up to the path again and again. It includes all aspects of yoga applied consistently, from ethical living to meditation. Along with vairagya (non-attachment), it is often described as a pillar of yoga, shaping steadiness through lived repetition over time.

Acharya is a title often understood as “one who teaches right conduct,” rooted in the idea of achara (conduct). A true acharya teaches through words and through example, illuminating the path through lived integrity.

In the yoga tradition, the title can signal authority grounded in practice: the teacher transmits not only techniques, but also the living spirit of the discipline. In that sense, acharya names an ideal of trustworthiness, where instruction is backed by character and consistent embodiment.

Adhikara denotes “right, eligibility, or rightful claim.” Traditional yoga and philosophy often discuss different categories of aspirants based on readiness, including qualities like steadiness of mind, ethical grounding, and sincere intention.

In practice, the concept encourages humility and intelligent pacing. It supports the idea that deeper methods are best received after foundations are established, and that progression is strengthened through consistency, lifestyle alignment, and honest self-assessment.

In traditional scholarship, the question of eligibility is treated as a meaningful subject: many scriptures begin by indicating the qualified person for whom the teaching is intended. This preserves clarity, protects the student, and safeguards the practice from misuse.

In modern settings, the same principle appears when a teacher assesses readiness for advanced pranayama, longer retentions, intensive meditation, or strong purification practices. Adhikara shastra names the wisdom that progression is individualized, and that timing matters.

Some lineages describe yama and niyama as adhikara yoga, the training that builds stability, ethical strength, and inner coherence. This view treats advanced practices as fruit that ripens naturally when the roots are strong.

Adhikara yoga also implies teaching according to capacity: a method is offered when it can be integrated without destabilizing the practitioner. In that sense, it supports both safety and depth, strengthening patience as a real spiritual skill.

Adho literally translates as “down” or “below,” and functions as a directional prefix in asana terminology. Understanding directional terms like adho and urdhva (upward) helps practitioners interpret pose names with precision.

Beyond direction, adho can also suggest grounding: downward orientation, gaze, or movement often reinforces stability and support through contact with the earth. In practice, it can be a reminder to stay rooted while exploring strength, openness, or inversion.

Downward-Facing Dog is often treated as a mild inversion and a transitional resting place in many styles. It lengthens the spine, opens the shoulders, and stretches the backs of the legs while building strength through the arms and hands.

Over time it becomes a foundational reference posture, both useful and revealing. The alignment of the spine, shoulders, and hips often shows where the body is tight or under-supported. Practicing it with care builds a reliable base for many other postures and transitions.

Adhyaya can also carry the sense of “a reading” or “lesson,” reflecting the way knowledge is traditionally received through structured study. It supports methodical learning, where each chapter builds context and understanding.

In practice, studying a text adhyaya by adhyaya reinforces steadiness and comprehension. It reflects a yogic pedagogy that values gradual integration, where insight is strengthened through repetition and reflection rather than rushing ahead.

Ajna is often translated as “command” or “authority,” and is described as a command center because it is said to coordinate the functions of lower chakras. It is commonly presented as the sixth primary chakra, symbolized as a two-petaled lotus at the brow center.

In practice, ajna is approached as insight rather than spectacle. Techniques like trataka (steady gazing), visualization, and mantra-based concentration are often associated with this center, aiming to refine perception and clarify awareness. Traditional teachings emphasize steadiness and ethical grounding as the basis for working skillfully with this chakra.

Agni is a rich concept across Vedic, yogic, and Ayurvedic traditions. In Ayurveda, agni represents metabolic intelligence, the fire that digests food and also “digests” experience, transforming what is taken in into usable energy and clarity.

In yoga, agni is often linked with tapas, disciplined effort that generates inner heat and purification. Certain pranayama techniques and cleansing methods are traditionally described as stoking this fire. Symbolically, agni also points to illumination and transformation, the quality that turns density into vitality and confusion into discernment.

Ahamkara is formed from aham (“I”) and kara (“maker” or “doer”). In Sankhya and Yoga psychology, it’s one of the four parts of the antahkarana (inner instrument of mind), alongside manas (mind), buddhi (intellect), and chitta (memory).

Ahamkara organizes experience around a sense of “I.” It’s useful for functioning, since it distinguishes self and other. It becomes a problem when it appropriates experience (“I did this,” “this is mine”) and forgets the deeper unity behind life. In the Yoga Sutras, egoism (asmita) is rooted in confusing the true Self (purusha) with the mind-body complex (prakriti).

Yoga aims to refine and transcend ahamkara without eliminating healthy personality. Practices like self-inquiry (“Who am I?”), karma yoga (selfless service), and bhakti (devotion) weaken the grip of the self-centered “I.” As this grip relaxes, there is less pride, less fear of insult, and more felt interconnectedness. Ahamkara becomes a clearer lens rather than a distorting one, allowing recognition of the deeper Self beyond ego-constructs.

Ahimsa is derived from himsa (“harm” or “violence”) with the negative prefix a-, meaning “non-violence.” It is the first of the yamas (ethical restraints) in Patanjali’s Eight Limbs, which marks it as foundational.

Ahimsa extends beyond literal physical harm into relationship and inner life. It includes how we treat ourselves, such as reducing self-criticism and avoiding forced effort that injures the body, as well as how we treat others, from patience in conflict to everyday choices that reduce harm.

Classical yoga suggests that steadiness in ahimsa changes the atmosphere around us. When non-harming becomes stable, it naturally reduces hostility and creates conditions for truth, clarity, and deeper practice. Historically, figures like Mahatma Gandhi demonstrated ahimsa as courageous action rather than passive avoidance.

Aisvarya is often translated as “lordship” or “supremacy,” linked to the idea of isvara (lord). In Vedanta and bhakti literature, it can describe the unsurpassable majesty of the Divine, expressed as extraordinary riches, strength, knowledge, and influence.

In Yoga and Tantra, aisvarya can also describe siddhis (mystic powers) that may arise through deep concentration. Traditional lists describe major perfections like becoming very small (anima), very large (mahima), very light (laghima), reaching anywhere (prapti), and others as expressions of uncommon capability.

Yoga philosophy also warns that fixation on aisvarya can become a detour, especially if it inflates ego or distracts from liberation. A balanced practitioner treats such power, when it appears, as a test of non-attachment rather than a goal.

Ajna is commonly translated as “command” or “authority,” and is often described as a command center that helps govern the mind. In many yogic frameworks, ajna is the sixth primary chakra and is linked with the capacity to see beyond surface appearance into subtle truth.

Traditional models describe the meeting of ida and pingala with the central channel at this level, symbolizing a harmonization of polarities. Practices associated with ajna often include trataka (steady gazing), visualization, and mantra-based concentration, with “Om” frequently linked to this center.

The point of developing ajna is not psychic entertainment. It’s clarity, discernment, and inner guidance, a shift from conceptual knowledge to direct insight that supports deeper meditation and spiritual maturity.

Akasha is a key concept in both yoga and Ayurveda, describing the pervasive, subtle container in which forms appear. In classical cosmology, it is associated with the subtle quality of sound and is presented as the first of the elements to unfold, with the other elements emerging in sequence.

In the body, akasha corresponds to spaces and cavities, including the mouth, nostrils, chest cavity, digestive tract, and also a sense of spaciousness in the mind. Balanced akasha can feel like freedom and creative openness. Excess akasha can feel ungrounded, scattered, or lonely.

Akasha is often linked with the throat center due to its relationship with sound and expression. Practices that widen awareness into open space, such as sky-gazing imagery or expansive attention, can help cultivate the felt qualities of akasha.

Amrita literally means “deathless,” formed from a- (not) and mrita (dead, mortal). In Vedic and Puranic lore, it is the elixir churned from the cosmic ocean, symbolizing the quest for immortality and divine fulfillment.

In yogic and tantric language, amrita represents the nectar of consciousness or bliss that may arise in deep meditative absorption. Some hatha yoga discussions connect it with practices that refine the subtle body and preserve vital essence, presenting amrita as a cooling, nourishing counterpart to inner heat.

Whether interpreted literally, symbolically, or psychologically, amrita points to a felt experience of deep contentment and spiritual nourishment, the sweetness of inner stillness that reduces craving and stabilizes the mind.

Anahata is commonly explained as “unstruck sound,” pointing to a subtle inner resonance said to be perceived in deep meditation within the heart space. Symbolically, it suggests that beneath life’s impacts, there is a deeper heart that remains whole.

As a chakra, anahata is often depicted as a twelve-petaled lotus and linked with the air element, which ties it to breath, relationship, and the movement of feeling. It is frequently described as a bridge between the more embodied drives of the lower centers and the more contemplative qualities of the upper centers.

Practices that support anahata include breath-centered pranayama, devotional practice, loving-kindness contemplation, and steady relationship work. Many people also experience heart qualities through chanting and mantra, since sound and feeling often meet naturally in the chest.

Ananda is central in Vedanta, where ultimate reality is described as Sat-Chit-Ananda, existence, consciousness, bliss. In that view, bliss is not something added from outside, it’s revealed as the mind becomes clear and the sense of separation softens.

Ananda is often distinguished from pleasure (sukha), which depends on conditions and tends to fluctuate. Ananda is described as more fundamental, a background fullness that becomes obvious when restlessness and grasping calm down.

Yoga supports ananda through purification and steadiness: ethical living, breath regulation, meditation, and devotion all help reduce agitation so the natural quality of joy can be recognized directly, even if only in brief glimpses at first.

Anandamaya kosha literally means “the sheath made of bliss.” It’s discussed in Upanishadic teaching on the five koshas and is often linked with the causal body, the most subtle layer that carries latent impressions and remains unmanifest in deep sleep.

In deep, dreamless sleep, a person rests close to this bliss sheath, often without conscious recognition. In meditation and samadhi, a practitioner may taste this level more consciously as a joy that is not tied to thoughts, stories, or sense objects.

Vedanta also emphasizes that even this bliss sheath is still a layer, not the final Self. It can be understood as a reflection of deeper reality. Practice works progressively through the layers, refining the body and mind so the innate quality of bliss becomes clearer and more stable.

Anatman is a cornerstone of Buddhist philosophy and is often explained through the five aggregates: form, sensation, perception, mental formations, and consciousness. None of these is a permanent Self, so clinging to any of them as “me” creates suffering.

The teaching is not meant as nihilism. It’s a practical path: seeing the self as fluid reduces attachment, which reduces suffering. In everyday practice, it shifts language from “I am angry” to “anger is arising,” which creates space for choice and calm.

This is also a point of contrast with Vedanta, which emphasizes atman as enduring awareness. Even so, many practitioners find anatman contemplation useful for loosening rigid identity, increasing equanimity, and softening fear around change and endings.

Aṅguṣṭha (अङ्गुष्ठ) is used in classical texts both anatomically and in describing measurements. For instance, an ancient unit of length is aṅguṣṭha-mātra – a thumb’s breadth.

In meditation instructions, one Upanishad famously says the puruṣa (Self) resides in the heart “the size of a thumb” (aṅguṣṭha-mātraḥ puruṣo’ntarātman), symbolically conveying tangibility yet elusiveness.

In Hatha Yoga, specific gestures or locks mention the thumbs: e.g., in some mudrās, “joining the aṅguṣṭhas” might be instructed.

The term also appears in lists of marmas (pressure points) or ādhāras (support centers) – some sources list the big toes (aṅguṣṭha) as vital points of energy.

Additionally, Angushthamadhyam drishti in Ashtanga vinyasa is the gaze at the thumb – for example, in Urdhva Hastasana (arms overhead), one looks at the thumbs (angustha-madhya-dṛṣṭi).

Culturally, angustha shows up in idioms; in Sanskrit drama, touching one’s thumbs could be a gesture of respect.

The breadth of the thumb as a unit suggests an intuitive human-scale measurement (much like an “inch” originated from thumb phalange).

In summary, for a yogi, angustha is a term that grounds instructions in concrete anatomy – whether grabbing the big toe in a forward bend or fixing the eyes on the thumbs in a salute.

It’s a reminder of the role of even our small appendages in practice, and interestingly, how the same word connects hand and foot (perhaps reflecting a subtle energetic symmetry in yoga).

And indeed, paying attention to something as humble as one’s thumb or toe can be a mindfulness practice in itself, anchoring awareness in the body’s periphery and thereby drawing the wandering mind into focus.

Aṅguṣṭhāgra (अङ्गुष्ठाग्र) breaks down into aṅguṣṭha (thumb) and agra (tip, foremost point).

In classical yoga and dance manuals, precise gaze points were detailed to accompany movements – angusthamadhye dṛṣṭi (to the middle of the thumb) or angusthāgra dṛṣṭi (to the tip of the thumb) are examples.

In the Ashtanga Vinyasa system, “thumb gaze” is one of the nine established drishtis.

For instance, in Urdhva Hastasana (raised-arm pose) and Virabhadrasana I (Warrior I), the instruction is often to gaze toward the thumbs, which engages angusthagra dṛṣṭi.

This has practical benefits: it gently lengthens the neck, aligns the head in relation to the arms, and focuses the mind.

Using such drishtis cultivates dharana (concentration) because the eyes, which are tied to the mind’s activity, get a single point to rest upon.

Beyond asana, in meditation, one might internalize this concept – for example, focusing awareness on the point where the thumb touches another finger in a mudra, or visualizing a thumb-sized flame and its tip.

Angusthagra as a concept highlights yoga’s attention to detail: even the small point at the end of your thumb can be an object of mindfulness.

It also subtly connects with reflexology-like ideas; the thumb in some yoga traditions is energetically connected to the ajna chakra (third eye), so focusing on the thumb’s tip could indirectly stimulate inner awareness.

Whether or not one subscribes to that, the utility remains: angustha-agra dṛṣṭi is a simple yet effective tool to enhance balance (physical and mental) – try balancing on one leg while staring at your thumb; the steadiness of gaze often translates to steadiness in the pose.

Thus, Angusthagra is a small term with big impact, teaching that where and how we direct our vision can influence our state of mind in practice.

Añjaneyāsana (अंजनेयासन) is named after Anjaneya, which means “son of Anjani.” This is an epithet of Lord Hanuman, the devout monkey deity in the Ramayana.

The mythology tells that as a child, Hanuman (Anjaneya) leapt toward the sun, mistaking it for a fruit.

In Low Lunge, with one leg back and arms reaching up, the pose evokes that sense of a leap or offering upward.

Traditionally, Hanuman is a symbol of devotion, strength, and humility – qualities one can contemplate while in Anjaneyasana: devotion (heart opening), strength (leg and glute engagement), humility (grounding through the knee and feet).

Anatomically, Anjaneyasana provides a strong stretch to the psoas and quadriceps of the rear leg, while also engaging the glute of that side to stabilize.

The front leg gets a stretch in the hamstring if one glides the hips forward, and the arms and torso get a gentle backbend and upward lift, increasing mobility in the shoulders and spine.

It’s often used as a preparatory pose for deeper backbends or splits (Hanumanasana).

There are variations: one can keep the toes tucked or top of the foot down on the back leg; one can also lift the back knee (High Lunge) – though with the knee down it’s specifically Anjaneyasana.

Since it’s relatively stable, it’s a great place to incorporate twists (e.g., revolved low lunge) or side bends to target different planes.

Regarding its spiritual dimension, practicing with awareness of Hanuman’s story infuses the pose with an attitude of service and courage – Hanuman’s chest is often depicted as cracked open to show Sita-Rama (pure love) in his heart, reminding yogis to open their heart while staying strong.

Some lineages chant the Hanuman mantra in this pose to tap into that energy.

In sum, Anjaneyasana is both a versatile physical posture for stretching and strengthening the lower body and an embodiment of bhakti (devotion) in motion – bridging earth (the grounded knee) and sky (the uplifted arms) in a gesture of offering and power.

According to the Taittiriya Upanishad, annamaya kośa (अन्नमय कोष) is the first of the five koshas and corresponds to the sthula sharira (gross body).

Annamaya comes from anna (food) and maya (consisting of), emphasizing that the physical body is sustained by food – it’s born of food, grows by food, and after death becomes food for other organisms.

This perspective cultivates a reverence for the physical form as a product of the earth’s nourishment, while also subtly reminding that it’s not the ultimate self (since it’s subject to change and decay).

In practice, hatha yoga largely operates on the annamaya kosha: asanas strengthen and purify the body, proper diet (mitahara) supports it, and shatkarmas (cleansing techniques) detoxify it.

The idea is that by tending to the annamaya kosha, we create favorable conditions for accessing the inner koshas (energy, mind, etc.).

The annamaya is also where dharma (duty) starts – e.g., maintaining health is a dharmic responsibility in yoga, because the body is the vehicle for sadhana (spiritual practice).

Ayurvedic science is essentially knowledge of the annamaya and pranamaya koshas to keep them balanced.

It recognizes that the annamaya kosha is composed of the pañcha mahābhūtas (five elements) – earth provides solidity (bones, muscles), water provides cohesion (fluids), fire provides metabolism (body heat), air provides movement, and ether provides space (body cavities).

Imbalances in these elements manifest as illness in the annamaya kosha.

Yogically, while one ultimately identifies with the eternal Atman beyond all koshas, great respect is given to the annamaya kosha as the temple of the spirit.

It is via this body that one can practice and experience.

Some meditation exercises involve scanning the annamaya kosha (body scan in yoga nidra) to develop pratyahara and also to relax unconscious tensions stored in it.

When the annamaya kosha is at ease (loose, light, and balanced), it’s said to facilitate the free flow of prana in the next sheath.

In summary, annamaya kosha is the foundational layer of our existence – it’s what you move in during a yoga class and feed at breakfast.

A yogi honors it by keeping it pure and healthy, but also remembers it’s just the outer sheath, not the essence of who we are.

Antaḥkaraṇa (अन्तःकरण) is a concept in Vedanta and Sankhya/Yoga describing the functional inner organ of consciousness.

Antah means inner, and karana means instrument or cause.

Unlike the external senses (eyes, ears, etc., which are bahirkarana – outer instruments), the antahkarana operates internally.

Its four aspects are sometimes likened to parts of a team:

• Manas is the doubting or thinking mind – it receives sense data and generates thoughts/desires, often in a restless, oscillating manner.
• Buddhi is the decisive faculty – it judges, reasons, and determines, providing guidance through intellect and intuition.
• Ahamkara is the ego principle – it personalizes experiences (“I think, I feel, I do”) and creates the sense of individuality.
• Citta is the subconscious storehouse – it holds latent impressions (samskaras) and memories, and is the soil where thoughts sprout from past conditioning.

Together, these form the internal apparatus that yoga seeks to understand and master.

For instance, in meditation, one observes manas tossing up thoughts, uses buddhi to witness or detach, notices ahamkara when it identifies (“I am bad at this” – ego reaction), and works through citta’s surfacing memories or impressions.

By refining the antahkarana (through practices like pratyahara, dharana, etc.), yogis aim to make it a clear mirror reflecting the purusha (true Self) without distortion.

The Bhagavad Gita and Upanishads often reference controlling the mind (which implies the whole antahkarana) as essential for self-realization: “Elevate yourself by the Self, do not degrade yourself. The mind alone is the friend and enemy of the self,” hinting that a purified antahkarana is a friend, an impure one is an enemy.

Some texts also mention antaḥkaraṇa śuddhi – purification of the inner instrument – as a key goal of spiritual practices.

Interestingly, certain tantric and esoteric teachings map aspects of antahkarana to chakras or subtle anatomy (e.g., buddhi linked with ajna chakra, manas with svadhisthana or Anahata, etc.), though systems vary.

The concept of antahkarana underscores that mind is not monolithic in Indian thought; instead, it’s a composite tool with multiple functions.

Yoga therapy and psychology use this framework to address where an issue might lie: e.g., depression might be seen as a buddhi issue (wrong judgment) or citta issue (past impressions weighing down), and thus treated accordingly (through discernment practices or cathartic processes).

In sum, antahkarana is like the inner operating system of the human being.

Yoga’s aim of citta-vritti-nirodhah (stilling the fluctuations of the inner consciousness) refers to this whole inner instrument becoming quiet, focused, and pure, so that the eternal light of consciousness can shine forth unobstructed.

Antar kumbhaka (अन्तः कुम्भक) comes from antar (internal) and kumbhaka (pot-like retention – the body is likened to a pot filled with air during retention).

It is one of the four stages of pranayama recognized in classical texts: puraka (inhalation), antar kumbhaka (hold in), rechaka (exhalation), and bahir kumbhaka (hold out).

The Hatha Yoga Pradipika and other sources laud kumbhaka as a means to awaken kundalini and absorb prana into the central channel.

Antar kumbhaka specifically concentrates prana in the system by holding it in – it’s associated with distributing oxygen and pranic force to the tissues and subtle nadis.

With practice, antar kumbhaka can extend from a couple of seconds to many minutes in advanced yogis.

The key to safe antar kumbhaka is a relaxed diaphragm and mental calm; any strain or panic is a sign to release the lock and exhale.

Physiologically, during internal retention, heart rate often slows (a mild bradycardia via the vagus nerve), and there’s a buildup of CO2 which, within tolerance, can induce a tranquilizing effect.

Psychologically, antar kumbhaka trains tolerance of stillness and develops one-pointedness – one must focus inward to maintain the hold comfortably.

Many pranayama techniques incorporate antar kumbhaka: e.g., in Nadi Shodhana (alternate nostril breathing), one may inhale, do antar kumbhaka with bandhas (locks), then exhale.

Kumbhaka is actually considered the essence of pranayama in some texts – the inhale and exhale are just preparation for the state of breathlessness wherein the mind can become motionless.

Antar kumbhaka is a state of being “full” – symbolically, it is associated with the experience of plenitude and containment of prana (some say it gives a taste of purna – fullness).

It also demands surrender because you must trust your capacity and resist the urge to immediately let go.

Advanced practitioners sometimes experience a spontaneous suspension of breath (kevala kumbhaka) in deep meditation – an effortless kumbhaka where the breath is naturally restrained.

Training with intentional antar kumbhaka lays groundwork for that experience by removing fear of not breathing and proving to the mind that one is okay without constant breath movement.

A rule from tradition: always practice kumbhakas after mastering basic inhale-exhale control and under guidance, since holding can stress the body if done excessively or with improper technique.

But when done properly, antar kumbhaka is a powerful tool to deepen pratyahara (sense withdrawal) and dharana (concentration), acting as a bridge between the physical breath and the stillness of mind.

Antar Mauna (अन्तर मौन) is a systematic meditation originally popularized in the Satyananda Yoga (Bihar School) tradition by Swami Satyananda Saraswati.

The name translates exactly to “inner silence,” and it aims to achieve pratyahara (withdrawal of senses) and dharana (concentration) through conscious awareness of the thought process.

The practice is typically divided into six stages:

1. Awareness of external sensory perceptions – you close your eyes and keenly observe sounds, touch, etc., until they no longer disturb you.
2. Awareness of spontaneous thoughts – you turn inward and watch the mind’s chatter without interference.
3. Creation and disposal of thoughts – you actively introduce a thought or image, then willfully let it go, which develops control over the mind’s content.
4. Awareness and disposal of spontaneous thoughts – a refinement where even subtle thoughts that arise are promptly let go, enhancing one-pointedness.
5. Conscious creation of an absence of thought – one generates shoonya (void) or a gap where no thoughts arise, maintaining vigilant awareness in that emptiness.
6. Dharana on an inner symbol or psychic focus – with the mind silent, one concentrates on a chosen object (like a chakra, mantra, or image of a deity) to reach dhyana.

Practicing these stages can take months or years; one typically masters each stage gradually.

Antar Mouna is powerful in that it doesn’t force the mind to be silent at once (which often backfires); instead, it uses the mind’s own movements as the object of meditation.

By observing thoughts, you disidentify from them, which reduces their power (they become just events in mental space).

By learning to create and dismiss thoughts, you build what could be called sankalpa shakti (will power) and chitta suddhi (mental purity).

One notable aspect of Antar Mouna is that it encourages even negative or suppressed thoughts to surface so they can be observed and let go, rather than repressed.

This can be cathartic and is why it’s considered a deep psychological cleansing technique.

Some practitioners report that through Antar Mouna, they’ve resolved inner conflicts or traumas simply by witnessing and releasing arising memories or emotions without suppression or over-identification.

Ultimately, the culmination of Antar Mouna is a state of inner silence – thoughts may still arise faintly, but the meditator rests in the role of the silent witness, untouched by the mind’s noise, much like a clear sky unaffected by a few passing clouds.

This state is an ideal launchpad for higher yogic practices (like mantra japa at subtle levels or antar trataka).

It also greatly enhances one’s day-to-day mindfulness: after practicing inner silence, external silence (Mouna) and calm behavior come more naturally.

In essence, Antar Mouna systematically turns down the volume of the inner dialogue, revealing the serene backdrop of consciousness that is always present behind the chatter.

Antaranga (अन्तरङ्ग) literally translates to “inner member” (antar = inner, anga = limb).

In Yoga Sutra classification, the first five limbs, yama, niyama, asana, pranayama, pratyahara, are often grouped as bahiranga (external limbs) because they deal with external actions or tangible techniques, whereas the last three, dharana, dhyana, samadhi, are antaranga because they occur internally and directly affect the mind’s state.

This distinction was explicitly made by commentators such as Vyasa.

Bahiranga sadhana (outer practice) prepares the groundwork through moral discipline, steady posture, controlled breath, and subdued senses, creating the conditions for antaranga sadhana (inner practice).

Dharana initiates the antaranga phase. When dharana matures, it becomes dhyana, an uninterrupted flow of focus, which can deepen into samadhi, total integration with the object of focus or pure awareness.

Together, dharana, dhyana, and samadhi are also called samyama when done sequentially on an object and are considered the inner technology of yoga leading to insight and liberating knowledge.

In broader usage, antaranga can mean internal or inward, such as an “antaranga attitude,” referring to one’s inner feeling or resolve.

In Karma Yoga, the proper inner attitude of offering actions is an antaranga aspect of work that outwardly looks ordinary.

A yogi may notice that asana and pranayama, while stabilizing, remain external compared to the subtle shifts of meditation. Turning attention to mantra or breath awareness marks the move into antaranga.

Cultivating antaranga yoga often requires silence, seclusion, and sustained practice, as gross distractions fall away and subtler obstacles arise.

Progress in antaranga yoga is measured by a quieter mind, deeper peace, and glimpses of unity rather than visible achievements.

Ultimately, antaranga points to yoga’s essential truth: after outer preparation, transformation occurs within, on the field of mind and consciousness itself.

Anuloma (अनुलोम) is derived from anu (“with”) and loma (“hair” or “grain”).

The metaphor is running one’s hand along fur in its natural direction, which is anuloma, whereas going against it is pratiloma.

In pranayama, anuloma indicates working with the natural tendencies of breath and energy.

Anuloma Viloma is often used interchangeably with Nadi Shodhana, though some classical texts distinguish specific patterns.

Certain Hatha Yoga sources describe Anuloma Ujjayi, where inhalation occurs through both nostrils and exhalation alternates between nostrils.

Because inhalations remain natural and only exhalations are regulated, anuloma practices are generally calming and balancing.

Outside yoga, anuloma can describe natural order in other contexts, including Ayurveda, where vata anulomana supports downward movement for healthy elimination.

In physical practice, an anuloma approach means easing into postures in alignment with the body’s tendencies rather than forcing.

Anuloma pranayamas are often taught first because they are less taxing on the nervous system and prepare the practitioner for more structured techniques.

In essence, anuloma reminds practitioners to align with natural rhythms as a foundation for refinement and control.

Anumāna (अनुमान) is classified as a pramāṇa, a means of valid knowledge, in Yoga and Nyaya philosophy.

Literally meaning “knowledge that follows,” it involves reasoning from an observed sign to an unseen conclusion.

Classical Nyaya logic outlines inference using a reason (hetu), a universal relation (vyapti), and a conclusion (sadhya).

Patanjali lists pratyaksha (direct perception), anumāna (inference), and āgama (authoritative testimony) as sources of right knowledge.

In meditation, inference helps understand mental processes, such as recognizing unconscious impressions through emotional shifts.

Proper inference depends on valid premises; faulty assumptions lead to faulty conclusions.

Vedanta frequently employs anumana to guide understanding of the Self through logical reasoning.

While inference supports clarity and removes doubt, it is ultimately transcended through direct realization in samadhi.

Thus, anumana represents disciplined thinking as a supportive tool on the yogic path.

Apāna (अपान) is one of the five primary pranas and is located from the navel to the pelvic floor.

It governs both physical elimination and energetic release.

Balanced apana supports stability, grounding, and healthy digestive and reproductive functions.

Imbalance may lead to elimination disorders, anxiety, or ungroundedness.

Yogic practices such as forward bends, squats, extended exhalation, and Mula Bandha help regulate apana.

Advanced practices unite apana with prana to awaken kundalini energy.

In Ayurveda, Apana Vata governs similar functions and is supported through routine, grounding foods, and oil therapies.

Apana Vayu is foundational for physical health and energetic steadiness.

Aparigraha (अपरिग्रह) combines a (non) with parigraha (grasping).

Patanjali states that when aparigraha is firmly established, insight into one’s life purpose arises.

The practice extends beyond material possessions to emotions, relationships, and expectations.

Aparigraha aligns with sustainability, fairness, and inner freedom.

Letting go reduces fear and reveals a sense of sufficiency and contentment.

Ultimately, aparigraha reflects trust in life and recognition of inherent wholeness.

Āpas (आपस्) is one of the five mahābhūtas and corresponds to the liquid state of matter.

It governs taste, lubrication, nourishment, and cooling.

Apas is associated with the Svadhisthana chakra and emotional adaptability.

Water is central to purification rituals and healing symbolism in Vedic traditions.

Balancing apas cultivates compassion, creativity, and emotional resilience.

Āpta (आप्त) implies one who has attained knowledge and speaks truthfully.

In Indian epistemology, āpta-vākya is a recognized means of knowledge.

Apta must be both knowledgeable and free from intent to deceive.

Yoga values apta sources alongside direct experience and reasoning.

Discernment in choosing apta teachers protects practitioners from misinformation.

Ardha (अर्ध) signifies partial or midway.

Half poses often serve as preparatory steps toward fuller expressions.

Many ardha poses stand independently as complete practices.

The concept reflects yoga’s progressive approach and balance between two sides.

Symbolically, ardha appears in figures like Ardhanarishvara, representing unity of opposites.

Practicing ardha postures honors gradual development and integration.

Ardha Chandrasana (अर्धचन्द्रासन) comes from ardha (half) and chandra (moon).

While not explicitly listed in older Hatha Yoga texts under this name, it became prominent in modern yoga systems such as Iyengar and Sivananda traditions.

The moon symbolism relates to calm, cooling energy. Although the pose requires strength, mastery cultivates steadiness and mental coolness.

Energetically, the pose integrates solar and lunar qualities. The grounded standing leg and core engagement express strength, while the lifted leg and open chest express lightness and expansion.

Key alignment elements include stacking hips and shoulders, grounding the standing foot, lifting the kneecap, and extending the raised leg parallel to the floor.

Drishti is often upward toward the top hand, or forward for neck sensitivity.

Using a block under the bottom hand is a common and effective modification.

The pose combines balance, lateral opening, rotation, and hamstring stretch, requiring multi-dimensional focus.

It strengthens the ankle, knee, hip stabilizers, gluteus medius, and oblique abdominal muscles.

Ardha Chandrasana is often sequenced after Trikonasana, extending Triangle Pose into a balancing expression.

The posture exemplifies sthira and sukha through steadiness and ease.

Practicing with imagery of the moon encourages tranquility and curiosity rather than judgment.

Artha (अर्थ) carries meanings such as meaning, benefit, aim, and wealth.

As a purushartha, it acknowledges that material stability supports ethical living, enjoyment, and spiritual pursuit.

Classical texts emphasize pursuing artha in alignment with dharma.

Artha also signifies meaning or intention, such as asking for the artha of a sutra.

Neglecting artha leads to instability, while obsession with it leads to imbalance.

Yogic life seeks a balanced, dharmic artha that supports responsibility and practice.

Asana (आसन) is the third limb of Patanjali’s eightfold path.

Patanjali defines asana as steady and comfortable.

Historically, asana referred primarily to seated meditation postures.

Hatha Yoga expanded the range of asanas to prepare the body and nervous system.

Asana practice balances doshas, purifies nadis, and stabilizes the mind.

Each posture influences prana and the subtle body.

Asana is practiced with awareness and breath, not as mere exercise.

The aim is ease within effort, supported by modifications and props.

Ashtanga Yoga (अष्टाङ्ग योग) comes from aṣṭau (eight) and anga (limb).

The first five limbs are considered external practices.

The final three limbs are internal practices leading to absorption.

These limbs support one another as an integrated system.

Samyama refers to the combined practice of concentration, meditation, and absorption.

Modern Ashtanga Vinyasa Yoga emphasizes the physical limb but draws its name from this classical system.

Ashtanga Yoga addresses ethical, physical, mental, and spiritual dimensions of life.

Asmita (अस्मिता) arises from confusion between consciousness and the mind.

It follows avidya and leads to attachment and aversion.

Both pride and insecurity are expressions of asmita.

In meditation, subtle ego can persist even after thoughts quiet.

Karma yoga, bhakti, and self-inquiry reduce asmita.

Overcoming asmita dissolves false identification while functional individuality remains.

Astadasa (अष्टादश) combines aṣṭa (eight) and daśa (ten).

Sanskrit forms numbers eleven through nineteen as compounds.

The number eighteen is often used to signify completeness.

Many traditions group texts or teachings into sets of eighteen.

In usage, the term simply denotes quantity rather than symbolism.

Astau (अष्टौ) is the common grammatical form for eight.

It appears in many spiritual and philosophical contexts.

Examples include the eight limbs of yoga and eight siddhis.

In Sanskrit counting, astau marks the eighth position.

Recognizing astau aids comprehension of classical texts and practice instructions.

Asteya (अस्तेय) comes from steya (stealing) with the a- prefix meaning non.

In Patanjali’s Yoga Sutras (2.30), asteya is the third yama.

Patanjali adds in Sutra 2.37, “asteya-pratiṣṭhāyām sarva-ratna-upasthānam,” meaning that when one is firmly established in non-stealing, all precious jewels present themselves.

This is often interpreted as a karmic and psychological principle. A mind free of covetousness becomes content and trustworthy, so opportunities and resources tend to flow naturally.

Asteya extends beyond physical theft into misappropriation such as plagiarism, unethical business practices, tax evasion, bribery, or paying unjust wages.

It also applies to time and attention. Chronic lateness, broken commitments, and careless demands can be viewed as taking what belongs to others.

In relationships, asteya can mean honoring another person’s autonomy and not taking their freedom, energy, or emotional labor without reciprocity.

Asteya supports contentment (santosha) because a content mind has little impulse to covet.

It also aligns with aparigraha. Overconsumption can become an indirect form of theft when it deprives others or strains shared resources.

In modern application, asteya means living from earned or freely given resources, offering clear credit where it is due, and maintaining fairness in exchange.

Some commentators emphasize that asteya begins at the level of thought. Reducing envy through mudita, joy in others’ prosperity, undercuts the inner impulse to take.

As a lived ethic, asteya builds trust in community and reduces fear and guilt, which supports steadiness of mind in practice.

In summary, asteya is direct in principle and wide in application. It points to integrity, fairness, and an inner richness that removes the urge to take what is not freely one’s own.

Asthi represents the bone tissue in Ayurvedic physiology. It is one of the seven essential dhatus (tissues), providing structure and stability. In yogic terms, asthi reminds practitioners of the importance of a strong foundation – much like sturdy bones, a well-aligned posture creates stability for deeper practices.

Ātma-vichāra (ātma = self, vicāra = inquiry) is a key practice in Advaita Vedanta. It was popularized by sages like Ramana Maharshi as a direct path to realizing the Self (ātman) as pure awareness.

Philosophically, ātma-vichāra involves examining the origin of the “I”-thought and dissolving ignorance (avidyā) by recognizing the witness consciousness beyond body and mind. In yoga, this introspective inquiry aligns with Jnana yoga (the yoga of knowledge), guiding practitioners toward insight into their true Self.

Ātman (with diacritic ā) in the Upanishads is the immortal Self, identical with Brahman (the Absolute Reality) in Vedanta philosophy. It is described as sat-chit-ānanda (existence-consciousness-bliss).

Realizing one’s ātman is a goal of yoga, achieved by peeling away misidentifications with the body, mind, and ego. When a yogi experiences that their individual soul (ātman) is one with universal consciousness (Brahman), it is the state of liberation (moksha). In practice, meditative self-inquiry and detachment help reveal the ever-present ātman beneath the fluctuations of the mind.

Avatāra (with a long ā) literally means “descent” in Sanskrit – referring to the descent of the divine into the mortal realm. Philosophically, avatars illustrate the concept of divine intervention: for instance, Vishnu is said to incarnate in ten principal avatāras to restore cosmic order.

In yoga and spirituality, the idea of avatāra emphasizes that the highest consciousness can manifest in form to teach and uplift. While avatāra is a theological term from Vaishnava traditions, its usage in Western yoga circles often broadly refers to any embodiment of divine qualities or even, colloquially, a person seen as a spiritual teacher with extraordinary insight.

Avidyā (with long ā) is identified as the first and fundamental kleśa (affliction) in Patanjali’s Yoga Sutras. It is not mere lack of information, but a deep mistaking of the transient for the eternal, the impure for the pure, sorrow for happiness, and the non-Self for the Self.

Essentially, avidyā is the force that makes us forget our divine nature and identify with the ego, body, and mind. This spiritual ignorance underlies all other causes of suffering (like egoism, attachment, aversion, fear of death). Yoga practice – through discrimination (viveka), meditation, and self-awareness – aims to remove avidyā, allowing one to perceive the true Self and reality as they are.

Āyurveda (with a long ā, commonly written without accent) is a vast medical tradition rooted in texts like the Charaka Samhita and Sushruta Samhita. It views health as a balance of the five elements manifesting as three doshas (bio-energies). Each person has a unique prakriti (constitution), and Ayurveda prescribes personalized diet, routines (dinacharya), and treatments to prevent illness.

Philosophically, Ayurveda overlaps with yoga in seeing the individual as a microcosm of the macrocosm, and treating not just physical ailments but mental and spiritual well-being. Modern yogis often draw from Ayurvedic wisdom – for example, choosing asanas, pranayama, or foods that pacify an aggravated dosha, or using Ayurvedic cleansing techniques (like neti or basti) to support their yoga practice.