Sanskrit Terms Starting with D

Daṇḍa means “staff” or “stick,” and āsana means posture.

In the pose, your spine is the staff – straight and strong – while your legs are extended (the staff on the ground).

Though it looks very basic, Dandasana is actually quite active; it requires engaged leg muscles, a flexed waist (hip flexors engaged to keep torso upright), and a gentle core contraction to avoid slumping.

In classical yoga, it’s the starting point for all seated forward bends (like Paschimottanasana) and twists – a sort of neutral gear to measure one’s hamstring flexibility and spinal alignment.

It teaches pada bandha (active feet) and the stacking of shoulders over hips.

Some lineages emphasize pressing the thighs down and even using a strap around the feet if hamstrings are tight, so the spine can be vertical.

Energetically, Dandasana aligns Sushumna (the central energy channel) vertically, making it a preparatory pose for pranayama or meditation for those who can’t comfortably sit cross-legged.

Symbolically, the “staff” was also a symbol of authority and support – yogic mendicants carried a staff (danda) as a sign of renunciation and discipline (the term Dandimuni refers to a sage carrying a staff).

So sitting in Dandasana can evoke a sense of dignified discipline.

Also, note the term Chaturanga Dandasana we discussed – there the body is like a staff but horizontal; here it’s vertical.

Teaching wise, many instructors will use Dandasana to instruct pelvic tilt (“don’t collapse backward, sit on your sit-bones, maybe prop with a blanket if hamstrings are pulling your low back under”).

Thus, while simple, Dandasana encapsulates the essence of foundational alignment in yoga: firm base, erect spine, alert gaze.

It’s a reminder that even sitting can be an active, conscious practice – the literal staff that supports your yogic journey.

Darśana (दर्शन) comes from the Sanskrit root dṛś (“to see”), signifying a vision or perspective.

Yoga-darśana refers to the Yoga philosophy codified by Patañjali’s Yoga Sūtras, one of the six classical darśanas (schools of Hindu philosophy).

In practice, darshan also describes the auspicious encounter of seeing and being seen by a revered figure or deity, emphasizing the spiritual power of perception in yoga and bhakti traditions.

Dāsa (दास) translates to servant or slave in Sanskrit.

In yoga and bhakti traditions, being a dāsa implies surrender and service to God or one’s guru.

The attitude of servitude is considered a virtue – it’s connected to dāsya bhāva, the devotional mood of lovingly serving the Divine.

Identifying oneself as “dāsa” cultivates egolessness and dedication on the spiritual path.

Dāsya bhāva (दास्य भाव) literally means the feeling of being a servant.

It is one of the classical bhakti (devotional) attitudes in which the practitioner relates to the Divine as a servant to a master.

In this bhāv, the yogi’s heart is full of humility and devotion, exemplified by figures like Hanuman who served Lord Rama.

The term derives from dāsa (“servant”), emphasizing selfless service (sevā) and surrender as a means to spiritual advancement.

Dayā (दया) is the Sanskrit term for compassion – a heartfelt desire to alleviate the suffering of others.

In yogic ethics, dayā is considered a fundamental virtue, closely tied to ahiṁsā (non-harming).

Cultivating dayā involves recognizing the common thread of humanity (or divinity) in others, thereby responding with kindness and forgiveness.

In practice, dayā as an attitude softens the heart and supports one’s dharma (righteous duty) by promoting empathy and selfless action.

Devanāgarī (देवनागरी) script, literally “divine city” script, is the traditional alphabet for Sanskrit.

In yoga study, Sanskrit mantras and texts like the Yoga Sūtras are originally written in Devanāgarī.

While Western students often read transliterations in the Latin alphabet, learning to recognize Devanāgarī can deepen one’s understanding of pronunciation and the original form of yogic terms.

(For example, the word “yoga” is योग in Devanāgarī.)

This script’s usage underscores the cultural context of yoga, connecting modern practitioners to ancient written sources.

Dhanurāsana (धनुरासन) comes from dhanus meaning “bow” and āsana meaning “pose.”

In this asana, the arms and torso represent the bow’s string and the legs from hip to toes form the curved bow.

It’s a classic Hatha yoga posture that opens the chest and shoulders and strengthens the back.

Energetically, bow pose stimulates the manipura (navel) chakra, igniting vitality.

On a physical level, practicing Dhanurāsana improves spinal flexibility and posture, embodying the yogic principle of steady effort balanced with a open-hearted lift.

Dhāraṇā (धारणा) is defined in the Yoga Sūtras as “the fixing of the mind to one place”.

It involves holding one’s attention on a single object (such as the breath, a mantra, or a chakra) without wavering.

As the 6th limb of aṣṭāṅga yoga, dhāraṇā marks the transition to internal practices: after withdrawing the senses (pratyāhāra), the yogi cultivates one-pointedness (ekāgratā).

Mastering dhāraṇā develops mental strength and prepares the ground for dhyāna (meditation), where concentration becomes continuous and effortless.

Dharma (धर्म) in Sanskrit translates to “that which upholds” – the ethical order and one’s personal path or duty.

In yoga and Indic philosophy, it has multiple nuances: universal dharma means the laws of nature and morality that sustain the cosmos, while svadharma means an individual’s own duty or calling in life.

Living according to dharma brings balance and meaning; for example, the Bhagavad Gītā teaches that one should not abandon their dharma.

In practice, following dharma involves truthfulness, compassion, and self-discipline (aligned with the yamas and niyamas).

Ultimately, dharma is considered essential for social harmony and spiritual growth.

Dharma-megha samādhi (धर्ममेघ समाधि) is mentioned by Patañjali as a pinnacle of spiritual absorption.

In this state, it’s said the yogi is “laden with a cloud of virtues” – meaning divine qualities rain down like a cloud full of dharma, washing away even the subtlest impurities and past karmic impressions.

Here, dharma refers to ultimate truth or virtue revealed in the mind.

It is an effortless samadhi where even the desire for enlightenment is gone.

Dharma-megha samadhi immediately precedes kaivalya (absolute liberation), marking the culmination of the yogic journey where the practitioner experiences profound clarity and freedom from all afflictions.

Dhauti (धौति), meaning “washing,” is one of the six shatkarmas (purifications) of Hatha yoga.

Its various techniques – such as vastra dhauti (swallowing a cloth), vamana dhauti (voluntary cleansing by water-induced vomiting), and danta dhauti (cleaning the teeth and tongue) – are designed to remove excess mucus, toxins, or impurities from the alimentary canal and respiratory tract.

By practicing dhauti under proper guidance, a yogi balances the doṣas (bodily humors), aids digestion and respiration, and prepares the body for deeper pranayama and meditation.

In essence, dhauti is about internal cleanliness, reflecting the Hatha yoga principle that physical purity supports mental purity.

Dhyāna (ध्यान) is sustained meditative absorption.

It arises when prolonged concentration (dhāraṇā) becomes seamless, like an “uninterrupted flow” of awareness.

In this seventh limb of Patanjali’s system, the meditator, the act of meditation, and the object of meditation begin to merge, with fewer and fewer distractions.

Classic texts describe dhyāna as the mind becoming “still like a flame in a windless place.”

Through practices such as mantra japa or breath focus, a yogi cultivates dhyāna, which leads naturally to samādhi (full absorption or enlightenment).

In practical terms, dhyāna is the deepening of mindfulness into pure being – the core of what we typically call “meditation” in yoga.

Dinācaryā (दिनाचार्या) combines dina (“day”) and ācarya (“following” or “conduct”).

It refers to a set of recommended daily habits and practices.

Examples of a yogic-Ayurvedic dinacharya include rising early ( ideally before sunrise), scraping the tongue and cleansing the sense organs, practicing yoga or meditation in the morning, regular mealtimes with mindful eating, and winding down at sunset.

By following dinācaryā, one balances the body’s doṣas and supports mental clarity.

This routine aligns personal life with the circadian rhythms (like the sun cycle), thus reducing stress and accumulating harmony over time.

In yoga teacher trainings, dinacharya is taught as a foundation for a sattvic (balanced) lifestyle.

Dīrgha prāṇāyāma (दीर्घ प्राणायाम), with dīrgha meaning “long” or “complete,” is a foundational yogic breath practice.

In this technique, the breath is divided into three stages: abdominal breathing, thoracic (ribcage) breathing, and clavicular (upper chest) breathing.

By consciously filling and emptying these three regions, the practitioner maximizes lung capacity and awareness of the breath.

Dīrgha prāṇāyāma activates the diaphragm and encourages proper breathing patterns, promoting relaxation.

It’s often one of the first pranayamas taught in yoga classes to help students reduce stress, improve focus, and prepare for meditation by uniting mind and breath.

Doṣa (दोष) literally means “fault” or “impurity,” but in Ayurveda it signifies the three dynamic forces that make up our psychophysical makeup.

Vāta doṣa manages movement (breath, circulation, nerve impulses), pitta doṣa governs transformation (digestion, metabolism), and kapha doṣa provides cohesion and stability (structure, lubrication).

Every individual has a unique ratio of these doshas (their prakṛti or constitution).

Yoga practices can be tailored to balance the doshas – for example, a calming practice to soothe excess vata, or cooling pranayama to pacify excess pitta.

Understanding one’s dominant doṣa helps a yoga teacher address students’ needs holistically (body, mind, and lifestyle) to maintain harmony and health.

Draṣṭā (द्रष्टा) is a term from the Yoga Sūtras, denoting the pure witness consciousness.

Patanjali describes the draṣṭā as the Self that is “pure seeing” (dr̥śi-mātra) – untouched by what is seen.

In practical terms, it’s the aspect of you that watches your thoughts, emotions, and experiences, but is not identified with them.

Cultivating the perspective of the draṣṭā (for instance, through meditation) allows one to dis-identify from the fluctuations of the mind (citta vṛtti).

In yoga teacher training, understanding drashta is key to grasping the concept of Purusha (spirit) vs Prakriti (matter): the goal is to reside in the awareness of the Seer, our true nature, instead of getting caught in the seen (the transient phenomena).

Dṛṣṭi (दृष्टि) translates to view or gaze.

In Ashtanga Vinyasa and other yoga styles, specific drishtis are assigned to poses to encourage mindfulness and inward focus.

It’s not merely about where the eyes look, but about guiding one’s awareness.

For instance, hastāgra dṛṣṭi means gazing at the tip of the hand, such as the raised hand in Triangle Pose, whereas nāsāgra dṛṣṭi is gazing at the tip of the nose (used in seated meditations or Downward Dog).

By fixing the gaze, drishti helps stabilize the mind (preventing distraction) and aligns the subtle energy.

In essence, drishti connects external focus with internal concentration, bridging the outer practice with inner meditation.

Duḥkha (दुःख) is commonly translated as “suffering” or “distress.”

In Sanskrit, duḥ means “bad/difficult” and kha means “space,” evoking the image of a wheel off its axle – i.e. a feeling of dis-ease.

The Yoga Sutras recognize that worldly experiences are tinged with duḥkha due to impermanence and ignorance.

In fact, overcoming duḥkha is a central goal of yoga and Buddhism.

Patanjali lists the causes of suffering (the kleśas) and prescribes practices to eliminate them.

Understanding duḥkha encourages compassion and detachment; as the Buddha stated in the first noble truth, life in ignorance is suffering.

Yogic practice (asana, meditation, ethical living) is ultimately about transcending duḥkha by realizing one’s true Self, which is beyond all sorrow.

Durgā (दुर्गा) in Sanskrit means “the invincible” or “the inaccessible”, hinting at her formidable nature.

In yoga culture, Goddess Durga represents strength, courage, and the protection of righteousness.

She is invoked for inner power and the removal of obstacles (much like Ganesha, but in a warrior-mother form).

Though reverence of Durga is more theological, even a non-religious yogi can appreciate Durga as an archetype of self-empowerment – the fearless aspect of oneself that can conquer negativity (the demon Mahishasura symbolizes egoic tendencies).

Durga’s imagery (multiple arms with weapons, calm face) reminds practitioners that true power is balanced with compassion.

Celebrations like Navaratri honor Durga and, metaphorically, the victory of spiritual knowledge over ignorance.

Dvādaśa (द्वादश) is the cardinal number 12 (10 + 2).

In yogic practices, the number twelve carries significance.

For example, the classical Sūrya Namaskāra (Sun Salutation) sequence consists of twelve steps or mantras, corresponding perhaps to the 12 solar phases (12 months or zodiac signs).

The heart chakra (anāhata) is described as a 12-petalled lotus, each petal vibrating with a Sanskrit syllable.

When mantra japa is done using a mālā of 108 beads, 108 is 12×9, showing 12’s use in auspicious calculations.

While counting in Sanskrit is mostly relevant for scholarly study, knowing terms like dvādaśa can enrich one’s connection to the tradition – for instance, dvādaśī refers to the 12th day of the lunar fortnight, an important tithi (date) for fasting in some yoga-related spiritual traditions.

Dveṣa (द्वेष), also spelled dvesha, is one of the five kleśas (mental afflictions) defined in Patanjali’s Yoga Sutras.

It is the aversion or hatred we experience toward pain or anything we label as “bad.”

Patanjali describes dveṣa as pain recollected from suffering and then avoided.

This reactive avoidance is a source of ongoing suffering because it keeps us caught in a cycle of fear and dislike.

To attain a balanced mind (samatva), yogis work to lessen dveṣa through practices of acceptance, compassion, and understanding.

By recognizing aversion when it arises (for example, aversion to a difficult pose or person) and meeting it with mindfulness, one can gradually dissolve its power.

Reducing dveṣa is crucial for a peaceful mind – as the Art of Living tradition puts it, “dvesha means aversion or hatred” and is a root cause of misery.

Dvi (द्वि) is used in many compound Sanskrit terms in yoga.

For example, dvipada means “two-footed,” as in Dvi-pāda Pīṭham (a two-footed bridge pose) or Dvi Pāda Viparīta Daṇḍāsana (the two-foot inverted staff pose).

In philosophy, one might encounter dvi in words like dvaitá (duality), which contrasts with advaita (non-duality).

Understanding basic number prefixes such as dvi (2), tri (3), catura (4), etc., can help decode long asana names and philosophical terms.

For instance, the Ajna chakra is sometimes described as a dvi-patra lotus (a lotus with two petals).

While simple, “dvi” underscores the binary nature of certain concepts (two eyes, two nostrils, sun and moon channels, etc.), reminding yogis of the pairs of opposites (dvandvas) which yoga aims to balance and ultimately transcend.