Sanskrit Terms Starting with N

Nābhīcakra (नाभीकेंद्र) literally means “navel center”. In yogic texts it is often equated with the Manipūra (solar plexus) chakra, where all major nāḍīs converge.

This chakra is linked to the fire element (Agni), symbolizing inner heat and willpower. Activating Nābhīcakra is believed to strengthen one’s confidence, metabolism and transformative energy, converting lower desires into assertive action.

It’s often described as the body’s “power center,” governing courage and self-esteem in spiritual practice.

Nāda yoga is the “yoga of sound,” based on the premise that the universe is composed of vibrational energy. Yoga texts describe two aspects of nāda: ahata nāda (struck sound, like external sounds) and anāhata nāda (the unstruck inner sound).

Meditating on the Anāhata Nāda (often experienced as the subtle “ringing” or “OM” within) is said to lead toward deep samādhi. This practice appears in tantra and Upanishadic teachings, where sound is seen as a bridge between mind and spirit.

Ultimately, Nāda symbolizes inner harmony and union (Yoga) through sound vibration.

Nāda Yōga literally means “union through sound.” Classical texts (such as Nāda Bindu Upanishad and tantric scriptures) describe nāda yoga as the science of inner vibration.

The practitioner cultivates listening to the inner nāda (unstruck sound) to dissolve mental fluctuations. It shares ideas with mantra and kīrtana practices, but focused specifically on sound as direct path.

In classical philosophy, it is said that the cosmic OM and other bija mantras embody the highest nāda; by meditating on these sounds one harmonizes body, mind and spirit.

Unlike purely devotional chant, nāda yoga is a meditative science: realigning energy (prāṇa) along the central channel through resonant sound to awaken deeper awareness.

Nāḍī (नाडी) is derived from the Sanskrit for “tube” or “pulse.” Ancient yoga and ayurvedic texts (e.g. Śiva Saṃhitā, Haṭha Pradīpikā) describe 72,000 nāḍīs emerging from the kanda (root) and heart.

The three principal nāḍīs are Suṣumṇa (central channel) and its left-right pair Iḍā (feminine, lunar) and Piṅgala (masculine, solar). Iḍā and Piṅgala spiral around Suṣumṇa and alternate active breaths.

Yogic practices like nāḍī-śodhana (alternate-nostril breathing) are intended to purify and balance these channels. When the lower Nāḍīs are cleared, Kundalinī is said to rise through Suṣumṇa, awakening higher chakras.

Thus nāḍīs function as the networks through which prāṇa moves to support mind-body integration and spiritual awakening.

In Sanskrit, nāḍī means “tube or energy channel” and śodhana means “cleansing”. Classical haṭha yoga texts (Haṭha Yoga Pradīpikā) and Gheraṇḍa Saṃhitā prescribe nāḍī-śodhana (often with retention or bija mantras) as a preparatory practice.

It is sometimes called alternate-nostril breathing. Patience and focus on each breath purifies the subtle channels. Modern yoga sources note it is “believed to purify the subtle energy channels (nāḍīs) so prāṇa flows more easily”.

It balances the sympathetic and parasympathetic systems (left and right brain). Traditional benefits include calming the mind and balancing the hemispheres.

In yogic physiology, a clear flow through nāḍīs aids prāṇāyāma progress and helps to unlock higher meditative states.

While nāga primarily denotes a cobra or mythical serpent, the term appears in yogic context as symbolism. Nāga-yogīs (ascetics) are legendary, often imagined with serpent-like power.

In Hinduism and Buddhism, nāgas are associated with water, earth and hidden wisdom. For example, Lord Śiva (the Adiyogi) is depicted with a snake (naga) around his throat, indicating mastery over base instincts.

In yoga philosophy, the serpent embodies latent kundalinī energy at the base of the spine. Thus chanting or visualizing nāga is metaphoric for awakening that coiled power.

The Sanskrit word also features in practices (e.g., Nāgabandha, serpent seal) and in narratives (Mucalinda nāga sheltering Buddha). However, nāga itself is not a practice but a symbol of potent life force and protection.

In short, Nāga invokes the qualities of transformation, vigilance and divine presence rather than denoting an action in yoga.

The word nākra is a common noun in Sanskrit meaning crocodile. It does not have deep philosophical meaning in classical yoga scriptures, but rather names things resembling a crocodile.

For example, Nākrāsana is a hatha yoga pose where the body and forearms mimic a crocodile’s belly-down profile. The image of a crocodile in mythology often symbolizes hiding and sudden power, but in yoga usage it is practical: evoke the animal shape.

The zodiac sign Scorpio is also called Nakra (sometimes), but this is more astrological usage. In summary, nākra simply refers to the crocodile, used in pose names or metaphors when applicable.

In Sanskrit nāma means “name” and japa (जप) means “repetition”. Nāmājapa specifically refers to muttering or mentally repeating the name of God (or sacred concept) as a mantra.

Many traditions hold that the divine name contains the essence of the deity, so chanting the name itself purifies the heart. Unlike a generic mantra of syllables, nama-japa explicitly uses a proper name (e.g. “Om Namah Śivāya”).

Classical Bhakti literature (like Bhāgavata Purāṇa) highlights nāma-kīrtana (chanting the Lord’s names together) as a powerful practice.

In practice, nāma-japa can be done silently (manasika) or aloud, often using beads. It serves as a form of dhāraṇā (concentration) and bhakti, and is said to remove ego and focus the mind on the divine presence.

Nāma-saṅkīrtana literally means “joint (saṅ) singing (kīrtana) of names (nāma)”. It is a key bhakti yoga practice described in Vaishnava texts (like the Bhagavata Purāṇa).

Traditional sources say that simply uttering God’s holy names in chorus leads to spiritual awakening. The early Vaishnava reformer Śrī Caitanya emphasized nāmasankīrtana as the yuga-dharma (practice for this age).

It contrasts with mantra-japa (usually solitary); nāmasaṅkīrtana emphasizes group and ecstatic worship with musical instruments.

Practically, it is the practice of kīrtan (hymns, bhajans) focused on repeating a deity’s names (e.g. the Rāma or Krishna saṅkīrtana). This is believed to purify consciousness and flood the mind with divine remembrance.

Unlike silent recitation, nāmasaṅkīrtana is outward and celebratory, aimed at liberation through love and devotion.

The Sanskrit root of nama-skara is namaḥ (“bow, honor, reverence”) + -kara (“making”). So namaskāra literally means “making reverence”.

Yoga texts and commentaries explain it as the act of acknowledging what is divine in someone else. In practice this is shown by anjali (palms together) and a slight bow, often accompanied by saying “namaste.”

Namaskara is not just a word but an embodied sentiment of humility and recognition of unity. It appears in classical literature as a respectful salute (for teachers, deities, elders).

In Surya Namaskar, each step is a form of namaskara to the sun. Over time “namaskara” became a general greeting or farewell; but traditionally it carries a spiritual meaning of bowing to the higher Self in others.

Namaste comes from namas (“salutation, I bow”) + te (“to you”). While often translated poetically as “the light/divinity in me bows to that in you,” its literal sense is a formal salute.

In spiritual tradition it is more than a greeting: it conveys recognizing the inner Self (Atman/Brahman) in the other. Textual sources (such as yoga commentary) often link it to humility and respect.

Namaste is closely related to namaskāra (salutation); namaste is the standard verbal greeting, and namaskar is the act of bowing.

Use of namaste invites an attitude of reverence and unity, aligning with yoga’s principle of seeing all beings as interconnected.

The term nāsāgra comes from nāsa (nose) + agra (tip/end). It identifies where attention is focused: for example, nāsāgrā drishti is a gentle gazing point at the nasal tip used in meditation to steady the mind.

Similarly, Nāsa-Grā Mudrā is a hand position used in pranayama (like switching nostrils), named because the fingertips touch the nose tip.

Classical texts do not elaborate on this simple term beyond its literal meaning, but in practice it signifies focusing one’s breath or gaze. Thus Nāsa-Agra functions as a practical cue in techniques, reminding the practitioner to concentrate at the nose’s point.

Naulī Kriyā is one of the six cleansing techniques (ṣaṭkarma) in classical haṭha yoga. The practitioner first performs Uddīyana Bandha and then manipulates the abdominal muscles to form a visible wave at the navel.

Ancient texts (like Haṭha Yoga Pradīpikā) credit Naulī with cleansing the stomach and invigorating digestive fire (agni). It’s said to strengthen the abdomen and awaken apāna (downward prāṇa).

Traditionally, Naulī is done on an empty stomach and often taught only after basic bandhas are mastered. It has no direct counterpart in Buddhist or Vedānta teachings; it’s a unique haṭha practice for internal purification.

The root navā (नाव) literally means “boat”. Hence Nāvāsana is literally “boat pose,” with the torso balancing like a boat.

In other contexts, nava (नव) means “nine” (as in navagraha, nine planets) or “new”. For example, Nava-Dhyana in philosophy refers to nine forms.

When you hear “nava” it generally implies nine. In practice, when you see “navā” in a pose name, think of a boat shape; when seeing “nava-” as a prefix it usually denotes the number nine.

The Sanskrit word navadāśa literally means “nine-ten”, i.e. nineteen. It is not a common term in yoga philosophy but could occur in contexts like counting mantras or describing degrees (e.g. 19 gurvītalaguṇa).

Historically, it may appear in astrology or mathematics. If encountered in yogic texts, it would simply denote the number 19, as numbers in Sanskrit often.

There is no unique spiritual significance widely attached to “nineteen” specifically in classical yoga literature.

Netī kriyā comes from the root netu (to guide) and specifically means cleansing the nasal cavities. Classical Hatha yoga texts (Hatha Yoga Pradīpikā) consider netī essential for healthy prāṇāyāma.

For example, they claim netī purifies the head and benefits the sinuses. It may help alleviate allergies or colds.

Haṭha texts also say netī stimulates the mind and can open higher spiritual perception by clearing the seat of prāṇa. Modern yogis treat netī as a hygienic practice: skilled teachers recommend jāla netī (water pour) for daily use.

Netī thus serves both a physical health function and a preparatory role for advanced yogic breathing.

The word nidrā appears in classical texts as sleep (e.g. it’s used in Yoga Sutra 1.2: “nirodhah kṣetram uttare”, context of sleeping). In many yoga schools, Nidra takes on a technical sense.

Yoga Nidra (योग निद्रा) is a meditation practice popularized in modern times, aiming for a waking-rest state. Philosophically, true Nidra is the unconscious state and is often cited as one of the obstacles (tamas) in Patanjali’s system.

In Tantra, there is even a subtle state called ‘Yogic sleep’ beyond normal sleep. However, in everyday practice nidrā remains simply sleep or deep rest.

The practice of Yoga Nidra uses imagery to relax systematically, bridging wakefulness and deep rest, purportedly influencing subconscious patterns.

The compound nirālamba (निरालम्ब) comes from nir (without) + ālamba (support). Yoga literature uses it to qualify asanas.

For instance, Niralamba Śīrṣāsana means an unsupported headstand (hands not touching the floor for balance). The term appears mostly in 20th-century texts and modern teaching.

Classical hatha yoga (Haṭha Pradīpikā) does not explicitly list a pose by this name, but later lineages made the distinction: an “ālamba” variant (with support, e.g. using the arms) versus “nirālamba” (arms free).

The term itself has no extra mystical meaning; it’s a practical label indicating the body’s only support is the head/shoulders (no wall or hand support).

No separate philosophical concept is tied to being without support. It simply advises caution and technique in such balancing poses.

In Sanskrit nir means “without,” bīja means “seed,” and samādhi refers to meditative absorption. Thus Nirbīja-samādhi is literally samādhi without seeds.

Patanjali mentions samādhi with (sābhīja) and without seeds. Nirbīja is considered the ultimate culmination: after all impressions (samskāras, the “seeds” of thoughts and emotions) are dissolved, the yogi abides in pure being.

Classical commentators describe it as the final stage beyond cognitive fixation. Psychologically, it means no subtle ego or thought pattern is left. It is often equated with turiya or the state of liberation (mokṣa) in Vedanta.

In practice, reaching nirbīja is said to be extremely rare and irreversible; it transcends even the duality of meditator and object.

Unlike everyday samādhi practices that require an object (breath, mantra), nirbīja has no support; it is simply absolute presence.

Nirodha is central to classical yoga philosophy. Patanjali defines yoga as citta-vṛtti-nirodha (stilling of the mind’s patterns). Here nirodha implies suppression or mastery of mental vrittis (thoughts, emotions).

When the mind’s habitual movements are calmed (nirodha), the seer can rest in its true nature (drashtuh svarūpe avasthānam).

In a broader sense, nirodha can also mean withdrawal (nirodhana) of breath or prāṇa (as in nirodha-bindu, the bindu of cessations). It is the aim of prāṇāyāma and dhyāna: to achieve nirodha of impurities.

The Bhagavad Gita uses nirodha similarly when describing controlling the senses.

In summary, nirodha is not suppression by force, but mastery: the gradual quieting of the mind’s chatter until freedom from conditioning is experienced.

The term appears in Buddhist, Jain and Hindu contexts. In Buddhism nirvāṇa is release from samsāra. In classical Sanskrit nirvāṇa means the ceasing of flame (root vā → blow).

The Upanishads use it metaphorically: one “goes beyond the gunas” and attachments, merging with Brahman. Patanjali’s Yoga Sutras also aim at kaivalya (same idea).

Thus nirvāṇa designates mokṣa (liberation) – the final goal of yoga. It is philosophically distinct from the psycho-physical experiences of samādhi (temporary absorption). Instead, nirvāṇa indicates permanent freedom (beyond the eight limbs).

As a term it is often used interchangeably with mokṣa or kaivalya, though some texts make subtle distinctions.

Overall, nirvāṇa is the end of suffering and individuality – an unconditioned state beyond ordinary description.

The Sanskrit niyama literally means “observance” or “rule.” In Patanjali’s Yoga Sūtras (2.32) he outlines five niyamas that support moral and mental discipline. These are described in commentary: śauca (cleanliness), santoṣa (contentment), tapah (discipline or austerity), svādhyāya (self-study of scriptures/mantras) and īśvara praṇidhāna (surrender to God).

Together with the Yamas, the Niyamas form the caturyama-niyama (8-fold ethical foundation). Classical texts explain niyamas as inner observances: keeping the body and mind clean, cultivating contented attitude, perseverance in practice, reflective study, and devotion.

Adherence to niyamas creates the right inner climate for progress in yoga, supporting practices like āsana, prāṇāyāma and dhyāna.

They are prescriptive, not revealing new metaphysical concepts, but fundamental steps in yogic life.