Sanskrit Terms Starting with S

Sabija Samadhi (सबीज समाधि) comes from sa (with) + bija (seed). In Patanjali’s Yoga Sutras, sabija samadhi is meditation accompanied by an object or seed.

The “seed” is the supporting impression or the last remaining subtle thought, such as a mantra, deity, or refined concept. This state is also described as samapatti samadhi.

Classical yoga texts describe sabija samadhi in progressive levels, moving from coarser concentration toward subtler absorption. Nirbija Samadhi, seedless absorption, is reached only when even that final seed is transcended.

Sabija samadhi is a key stepping stone. The mind becomes fully absorbed while still anchored to a subtle support. With continued practice, that support is released and awareness rests in itself.

Sadhaka (साधक) derives from the root sadh, meaning to accomplish or to bring about. It literally implies “one who accomplishes,” emphasizing effort and committed practice.

A sadhaka undertakes disciplines such as meditation, mantra repetition, yoga, or ritual. In tantric and some Buddhist contexts, it can specifically indicate an initiated practitioner training under a teacher’s guidance.

The term highlights steady commitment, will, and follow-through. In some traditional usage, once the goals of practice are achieved, the practitioner may be called a siddha, one who has attained.

Sadhana (साधना) comes from the root sadh, “to accomplish.” It refers to the means, method, or path used to reach a desired end.

In yoga and Indian spirituality, sadhana can include ethical observances, posture and breath training, mantra, contemplation, and meditation. It is the deliberate, consistent side of the path, shaped by repetition and refinement over time.

Many traditions emphasize steadiness and devotion as the heart of sadhana. It is often described as the ongoing process of purifying the mind and orienting the practitioner toward deeper freedom.

Sadhana Chatushtaya (साधनचत्वारि) is a classic Advaita Vedanta teaching describing four inner qualifications: viveka (discernment between the eternal and the transient), vairagya (dispassion toward sense objects), shatsampatti (six virtues), and mumukshutva (longing for liberation).

The six virtues in shatsampatti are commonly listed as: shama (calmness), dama (sense control), uparati (withdrawal from distraction), titiksha (endurance), shraddha (faith), and samadhana (steady concentration).

While rooted in Vedanta, these qualities apply broadly to yoga practice. They stabilize the mind, reduce scattered desire, and create a clear interior foundation for sustained meditation and insight.

Sadhu (साधु) comes from the root sadh, “to attain,” and carries a sense of virtue and spiritual accomplishment. In Hinduism and Jainism, a sadhu often lives simply, practices austerity, and dedicates life to liberation.

Sadhus may travel to sacred places, rely on alms, and devote themselves to meditation, mantra, and service. In modern yoga culture, the word can also be used respectfully for a deeply devoted practitioner or saintly teacher.

A related term is sannyasi, which can refer to formal renunciation. Sadhu is broader and can indicate a renunciate, a saint, or a virtuous spiritual person more generally.

Sahaja (सहज) literally means “born together,” indicating what is inherent rather than manufactured. In yogic and tantric usage, sahaja can refer to the natural state of mind or a spontaneous recognition of awakening.

Some traditions use the term to point toward a realization that is already present within consciousness, revealed rather than created. In devotional contexts, sahaja can describe an effortless, sincere attitude that arises from closeness to the Divine.

In practice, sahaja emphasizes simplicity and directness. It points to what becomes available when effort softens and awareness rests in its natural clarity.

Sahasrara (सहस्रार) is traditionally described as a thousand-petaled lotus at the crown of the head. In yogic anatomy, it is treated as the culmination point where kundalini energy fully blossoms.

Texts that map chakra meditation describe this center as the gateway to super-consciousness and liberation. It is associated with the experience of unity, an unbounded field of awareness beyond ordinary mental activity.

In practice, sahasrara is often approached as the fruit of integrated sadhana rather than a single technique. It is described as the natural flowering of all lower centers coming into harmony.

Sahita (सहित) means “with support,” and kumbhaka means “breath retention.” In practice, retention may be held after inhalation (antara kumbhaka) or after exhalation (bahya kumbhaka).

This is commonly described as an intermediate stage of pranayama training, contrasted with kevala kumbhaka, where retention is said to arise spontaneously without deliberate inhalation or exhalation.

Sahita kumbhaka is trained progressively to build steadiness, calm the mind, and strengthen the capacity for concentration. It is often taught as a bridge between breath regulation and deeper meditative absorption.

Sakhya Bhava (सख्यभाव) comes from sakha, “friend,” and bhava, “attitude” or “inner mood.” It is often listed as one of the classic devotional moods in bhakti tradition.

The mood is intimate rather than formal. It emphasizes trust and closeness, where the devotee speaks freely with the Divine, relating through companionship.

A common example is the friendship between Arjuna and Krishna in the Bhagavad Gita. Sakhya bhav balances reverence with ease, expressing devotion through direct relationship and heartfelt trust.

Salabha (शलभ) is a straightforward noun naming the insect. In yoga, it mainly functions as visual imagery within pose naming rather than a philosophical concept.

The name highlights the light, lifted quality of the posture associated with locust imagery. Beyond its use in asana names, salabha simply refers to a grasshopper or locust.

The name comes from salabha (locust or grasshopper) + asana (pose). It is widely taught in modern yoga as a strengthening posture for the back body.

Salabhasana strengthens the spine, glutes, and legs while opening the chest and shoulders. Variations may keep the arms by the sides, interlace hands behind the back, or extend arms forward to change the leverage.

The pose is often included in sequences supporting spine health and posterior-chain strength. The name remains descriptive, emphasizing the lifted, active shape associated with a locust preparing to take flight.

Salamba (सालम्ब) indicates that an asana is performed with the aid of support. In practice, this can mean the body’s own structures providing support, such as the arms in shoulderstand, or an external prop such as a blanket, bolster, or wall.

A common example is Salamba Sarvangasana, Supported Shoulderstand, where the arms and shoulders support the body. This is often contrasted with Niralamba, “without support,” used for unsupported variations.

The emphasis is practical. Support can make a shape more stable, more accessible, and easier to hold with steadiness, which can shift the experience from effort toward alignment, breath clarity, and restoration.

Sama (सम) implies equality and harmony. It appears in many yoga terms, including samavrtti (equalized breathing) and samasthiti (equal standing).

In practice, sama can describe balanced breath lengths, even weight distribution, and a mind that stays steady across changing conditions. Yogic ethics and training often treat this evenness as a skill, cultivated through repetition and refinement.

The Bhagavad Gita links yoga with equanimity through the ideal of even-mindedness toward outcomes, describing yoga as samatva, the quality of inner balance.

Samasthiti (समस्थिति) combines sama (equal) with sthiti (standing). It is often taught as the neutral standing position at the start and end of sequences, including Surya Namaskar in many lineages.

The posture trains awareness through simplicity. Standing evenly, stacking the body with care, and settling the gaze and breath creates a baseline for alignment, attention, and steadiness.

Many teachers treat Sama Sthiti as closely related to Tadasana, with the emphasis on equal distribution and quiet alertness rather than effort.

Sama Vrtti (समावृत्ति) combines sama (equal) with vrtti (movement or pattern). In pranayama, it refers to equalizing each phase of the breath cycle.

A common structure is inhale for a set count, hold for the same count, exhale for the same count, then pause for the same count. Practitioners usually begin with shorter counts and build gradually as steadiness develops.

The method is valued for stabilizing attention and settling the nervous system through consistency and rhythm, making it useful as a bridge into concentration and meditation.

Samadhi (समाधि) is often described as the coming together of attention into a unified state. In Patanjali’s Yoga Sutras, it is the final limb of the eightfold path and is presented as the mature expression of sustained concentration and meditation.

Classical yoga describes levels of samadhi. Sabija samadhi refers to absorption with a subtle seed, meaning a support or object remains. Nirbija samadhi refers to seedless absorption, where no object remains and awareness rests in itself.

In this progression, the fluctuations of mind grow quiet, and the habitual sense of separation relaxes. Different traditions describe samadhi in their own language, yet the shared emphasis is a stable, clarified awareness that is no longer pulled by ordinary mental patterns.

Samana Vayu (समानवायु) means “equalizing wind.” It is one of the five primary prana vayus and is commonly described as circulating around the navel, supporting digestion and metabolism.

Samana is traditionally understood as the force that digests and integrates what is taken in, including food, breath, and impressions. It is often associated with the solar plexus center and the digestive fire, agni.

In yoga physiology, samana balances prana, the inward and upward-moving current, with apana, the downward-moving current, by meeting them at the navel region. Practices that refine breath rhythm, strengthen the core, and stabilize attention are often described as supporting samana’s integrating function.

Samapatti (समापत्ति) literally means “coming together” or “meeting.” In yogic usage, it points to the way awareness settles so completely on its focus that the usual sense of separation softens.

Some classical discussions use samapatti alongside samadhi to describe refined states of absorption, emphasizing the merging of attention with its object. In this state, the boundary between observer, process, and object grows thin.

Practically, samapatti highlights the inner event of unified attention, the condition in which insight can arise through clarity and steadiness rather than discursive thinking.

Samatva (समत्व) comes from sama, “equal.” It is presented as a core inner virtue in yoga ethics and practice. The Bhagavad Gita describes yoga as samatva, the discipline of even-mindedness toward outcomes.

Samatva does not require emotional flatness. It points to stability in the midst of experience, where reactions are seen clearly and choices are made from clarity rather than compulsion.

Practices that steady breath and attention, paired with self-inquiry and mindful action, are commonly described as training the mind toward samatva, a calm awareness that stays present through change.

Samkhya (सांख्य) is often translated as “enumeration,” reflecting its analytical method of describing reality through a structured list of principles. It is traditionally associated with Kapila and is known for mapping the evolution of the manifest world through a sequence of tattvas.

Its core distinction is between purusa, the witnessing principle of awareness, and prakriti, the active field of nature that includes mind, senses, and material form. Liberation is described as clear discernment between these two.

Patanjali’s Yoga Sutras draw strongly from Samkhya’s framework, using the same dualism to explain bondage and freedom. Samkhya itself is often described as non-theistic, emphasizing knowledge and discrimination rather than devotion to a creator deity.

Sampradaya (संप्रदाय) can be understood as “handed down together,” pointing to teachings preserved through continuity of instruction. A sampradaya maintains characteristic texts, methods, and interpretations.

In broader Indian spirituality, major sampradayas include traditions within Vaishnavism and Shaivism, each with distinctive practices and philosophical emphasis. In yoga contexts, sampradaya highlights that practice is situated within a living stream of transmission, closely related to parampara, lineage succession.

Naming a sampradaya is less about status and more about context. It signals which interpretive lens shapes the teaching, and how those methods have been carried forward with integrity.

Samsara (संसार) literally means “wandering.” In Indian philosophies, it describes the repeating cycle of embodied life shaped by karma, desire, and ignorance.

In many teachings, samsara is linked to dukkha, the friction and dissatisfaction that arise when awareness is bound to changing conditions. Liberation, moksha, is described as freedom from this cycle through realized knowledge and the dissolving of karmic seeds.

In practical yogic language, samsara can also point to the repetitive loops of habit and identification that keep the mind cycling through craving and fear. Yoga practice is presented as a way to see these patterns clearly, loosen their grip, and orient life toward freedom.

Samskara Bandha (संस्कारबन्ध) points to the way accumulated samskaras, the subtle imprints left by experience and action, can function like inner bindings. These impressions condition responses and reinforce habitual patterns, creating a form of karmic momentum in the mind.

In yogic psychology, unexamined impressions can keep awareness identified with old stories, reactive tendencies, and repeating cycles of thought and action. This is one way to understand bondage as something mental and behavioral, not external.

Practices such as meditation, mindfulness, and self-inquiry aim to reveal these underlying patterns clearly. As they become conscious, their grip weakens, and the practitioner gains more freedom of choice. In that sense, yoga sadhana can be understood as loosening samskara bandha, allowing the mind to rest in a clearer, less conditioned state.

Samskara (संस्कार) can mean “refinement” or “formative impression.” In yogic psychology, each thought, action, and emotional response leaves a latent trace that can influence future perception and behavior.

Over time, these impressions accumulate and begin to feel like personality, preference, and instinct. They can support skill and stability, and they can also reinforce fear, craving, and reactivity. Classical yoga presents this as one reason patterns repeat even after the mind becomes quiet on the surface.

Practice works at the level of awareness and purification. As samskaras are recognized, their force diminishes, and new patterns can form through intentional action and steady attention. In this context, clearing samskaras supports inner freedom and reduces the pull of karmic conditioning.

Note: samskara can also mean a rite of passage in Hindu culture. Here, the focus is the psychological meaning used in yoga philosophy.

Sandhi (सन्धि) carries the sense of connection, a place where parts meet and are held together. In anatomy, this is the joint, where bones connect and movement becomes possible.

In Ayurveda, joints are also discussed in relation to marma points and the movement of vital forces through the body. Because joints are both structural and mobile, they are often treated as meaningful sites for care, therapy, and long-term health.

Sandhi also has a well-known use in Sanskrit grammar, where sound combinations at word boundaries are called sandhi. That linguistic meaning is separate, yet it shares the same core idea: what happens at the meeting point matters.

In yoga practice, attention to sandhis often means building strength and mobility without strain, improving function, and supporting smoother movement and steadier energy.

Sangha (सङ्घ) is widely known as the Buddhist monastic community, and in broader Indian usage it can refer to any organized group or association. In modern yoga culture, “yoga sangha” commonly means a circle of practitioners who gather for practice, study, and support.

Even when a tradition emphasizes personal effort, sangha helps by providing encouragement, shared rhythm, and perspective. Practice becomes easier to sustain when it is held within relationship, accountability, and common purpose.

In this sense, sangha complements personal discipline by adding companionship. It is the social container that nourishes consistency and keeps the practice connected to something larger than individual motivation.

Sankalpa (संकल्प) is a formed resolve, an inner decision that gathers attention and aligns the mind. In practice settings such as meditation and yoga nidra, sankalpa is often expressed as a concise statement that reflects a deeper direction in life.

A sankalpa is commonly phrased in present tense and in clear, affirmative language. It is treated as a seed planted in the subconscious, strengthened through repetition with sincerity rather than force.

The function of sankalpa is orientation. It gives the mind a steady reference point, helping practice shape behavior over time. It differs from casual goal-setting by being rooted in values and deep personal meaning.

Samskritam (संस्कृतम्) means “refined” or “well-formed.” Sanskrit became a primary language of Indian philosophy, ritual, and scholarship, and many major yoga texts are composed in Sanskrit, including the Yoga Sutras, Bhagavad Gita, and many Upanishads.

The language is known for its precise grammatical structure and root-based word system, which allows dense meaning to be expressed succinctly. Because of that, Sanskrit terms can carry layered meanings that depend on context.

In modern yoga, Sanskrit is used for asana names, mantras, and key philosophical concepts. Accurate usage and transliteration help preserve meaning and reduce drift, while accessible English translations help practitioners engage the teachings in daily life.

Santosha (सन्तोष) is listed among the niyamas as a cultivated state of inner satisfaction. It points to an attitude that recognizes what is present and sufficient, without relying on constant acquisition, comparison, or external change to feel whole.

In practice, santosa supports nervous system ease and mental clarity. As contentment grows, attachment to outcomes softens, which reduces restlessness and emotional reactivity. This can coexist with meaningful effort, because contentment is about inner steadiness, not passivity.

A practical approach to santosa includes gratitude, honest acceptance of current conditions, and a willingness to act without being driven by dissatisfaction. Over time, this quality supports samatva, even-mindedness through change.

Sapta (सप्त) is the standard Sanskrit word for the number seven. It appears in many classical lists and cultural references, including saptarishi, the seven sages, and other groupings where seven indicates a complete set within a given system.

In yoga and tantra, sapta appears in compound terms connected to subtle anatomy and cosmology. While the word itself is simply numerical, its repeated presence reflects how often seven is used as a meaningful organizing number in Indian traditions.

In most yoga contexts, sapta signals a sevenfold grouping, and the significance comes from the specific list being referenced rather than the numeral itself.

Saptadasa (सप्तदश) is the regular Sanskrit cardinal number for 17. It functions primarily in counting, numbering, and enumeration.

In yogic contexts it may appear when listing chapters, verses, steps, or quantities. Unless a specific text assigns symbolic meaning to seventeen, the term remains purely quantitative.

As with many Sanskrit numbers, its meaning is direct and depends entirely on the context in which it is used.

Sarasvati (सरस्वती) is honored as the source of learning, eloquence, and refined expression. She is often depicted in white garments with a veena, holding scripture and a rosary, symbolizing purity, harmony, and steady devotion to knowledge.

Historically, Sarasvati is also linked to the Sarasvati River, and her identity includes the symbolism of flow, both as water and as the movement of speech and consciousness. In many traditions, her association with Vac, sacred speech, highlights the power of words to reveal truth and transmit wisdom.

In yoga and scholarly settings, invocation of Sarasvati is common when seeking clarity, insight, and articulate expression. Practices and festivals such as Sarasvati Puja emphasize devotion to study, refinement of mind, and the disciplined pursuit of understanding.

Sarva (सर्व) carries the sense of inclusiveness and completeness. It appears widely across classical Sanskrit literature and is often used to make a statement universal in scope, applying to the whole of a category.

In yoga terminology, sarva is visible in words like sarvanga, “all limbs,” as in Sarvangasana, and in phrases that refer to all actions, all beings, or all results. The term functions as a clear signal that the meaning is comprehensive rather than partial.

Sarva does not add hidden philosophy on its own. It intensifies the scope of whatever it modifies, emphasizing wholeness and total application within the context of a teaching or instruction.

Sarvangasana (सर्वाङ्गासन) is commonly taught as Salamba Sarvangasana, “supported all-limbs posture.” The compound is often explained as salamba, with support, sarva, all, anga, limb, and asana, posture. In modern practice, this support may be the arms and shoulders, and it may also include props such as folded blankets to reduce compression at the neck.

In classical hatha yoga framing, inversions are sometimes associated with reversing or balancing the usual downward tendencies of energy, encouraging steadiness and conservation. In contemporary teaching, the emphasis is safety and integration. Teachers typically prioritize shoulder support, a stable neck position, and an exit that keeps the nervous system calm.

Practiced skillfully, Sarvangasana is used as a restorative inversion to settle attention, reduce fatigue, and create a quiet internal tone at the end of practice.

Sasa (शश) is a straightforward Sanskrit noun referring to the animal. In classical literature it can be used in metaphor and imagery, yet it does not carry a distinct yogic doctrine on its own.

In modern yoga contexts, the word is mainly encountered through asana naming conventions, where animal terms help describe a pose’s shape or quality. Any symbolic readings, such as agility or quickness, are interpretive rather than technical definitions of the word itself.

As a term, sasa remains literal: rabbit or hare.

Sat (सत्) is a foundational term in Indian philosophy. It points to that which truly is, inherently existent and stable, contrasted with asat, non-being or what lacks enduring reality.

In Vedanta, sat is associated with Brahman as ultimate reality and appears in the phrase Sat Chit Ananda, existence, consciousness, bliss. In this view, sat does not only mean honesty in a moral sense. It indicates the deepest truth of being itself.

In practice, reflection on sat supports discernment. It encourages the practitioner to recognize what is lasting beneath what changes, and to orient life toward what is real rather than what is merely temporary or reactive.

Satsang (सत्सङ्ग) combines sat, truth or goodness, with sanga, company or association. Traditionally it pointed to sitting in the presence of a realized teacher or saint. Over time, it broadened to mean any sincere gathering oriented toward practice and clarity.

A satsang may include kirtan, mantra chanting, meditation, study, or a dharma talk. The defining quality is less the format and more the intention: sustained attention toward what is true and refining.

In yogic culture, satsang is valued because environment shapes mind. When association is supportive and truthful, habitual patterns soften and the practitioner’s inner orientation becomes steadier.

Sattva (सत्त्व) is the guna associated with lightness, understanding, and inner steadiness. When sattva predominates, the mind tends toward discernment, compassion, and stable attention.

The guna model presents three qualities within nature: sattva, clarity and harmony; rajas, activity and agitation; and tamas, inertia and dullness. Yoga practice often aims to reduce excess rajas and tamas so that sattva can become more available, supporting meditation and insight.

Sattva is cultivated through choices that support clarity, such as consistent practice, ethical living, adequate rest, and foods and habits that keep the system light and steady. In this framework, sattva is a practical condition that makes deeper concentration easier.

Sattvic (सत्त्विक) is an adjective indicating the presence of sattva guna. In practical yoga language, it is often used for diet and lifestyle. Sattvic foods are typically described as fresh, simple, and supportive of steadiness in the body and mind.

A sattvic temperament is calm, mindful, and oriented toward virtue. This does not imply passivity. It implies that action is guided by clarity rather than by restlessness or dullness.

The term is usually contrasted with rajasic, stimulating and agitating, and tamasic, heavy and dulling. A sattvic approach supports meditation by reducing inner noise and making attention easier to sustain.

Satya (सत्य) comes from sat, that which is real or existent. In yoga philosophy, satya is more than factual accuracy. It is integrity, a life where speech and action match what is true in one’s conscience and understanding. yogapedia.com

Patanjali presents satya as a stabilizing ethical force. When truthfulness is consistent, the mind becomes less divided and less defensive, which supports concentration. Traditional teaching also emphasizes timing and care, meaning truth is expressed in a way that does not create unnecessary harm.

In practice, satya includes honesty with oneself, noticing self-deception, rationalization, and subtle avoidance. As satya matures, it purifies intention and supports a clearer relationship with the deeper truth the tradition points toward. yogapedia.com

Sauca (शौच) is linked to the sense of shining or clearing. It includes practical hygiene and order, and it also includes the inner work of reducing mental clutter, reactivity, and emotional toxins that cloud perception.

In many yoga teachings, outer and inner cleanliness support each other. A clean environment and a clear diet can make practice steadier, and a clearer mind supports better choices and self-care.

Sauca is commonly framed as removing obstacles. As distractions and impurities lessen, attention becomes simpler to stabilize, and meditation becomes more accessible.

Savasana (शवासन) comes from śava, corpse, and asana, posture. The name points to stillness and surrender, the posture of resting without effort.

In practical terms, Savasana is an integration practice. The nervous system shifts toward recovery, the breath becomes natural, and the effects of asana and pranayama settle throughout the system.

Mentally, the pose trains non-reactivity. Attention can rest on sensation, breath, or open awareness, allowing thoughts to pass without engagement. Symbolically, Savasana teaches letting go, not as an idea, but as a direct embodied experience.

Setu Bandha Sarvangasana (Sanskrit: setu, bridge; bandha, lock; sarva, all; anga, limb; asana, posture) is often explained as a “bridge lock,” where the legs and arms create supportive structure as the torso lifts into an arch.

This pose is widely taught in modern lineages and is commonly used in several ways: as a mild backbend, as a supported restorative posture, and as a gentle inversion-like shape because the head rests slightly below the hips.

In teaching, it is valued for strengthening the legs and glutes while opening the chest and hip flexors. It is also used as preparation for deeper backbends by establishing safe extension through the spine and steady grounding through the feet.

Some modern sources describe Bridge as both energizing and restful, which matches how it functions in practice when taught with clear alignment and optional support.

Seva (Sanskrit: seva) comes from a root meaning “to serve.” It is a central idea in Karma Yoga and closely linked with Bhakti Yoga, because the same outward act can either strengthen ego or soften it, depending on the intention behind it.

In the Bhagavad Gita framing, action offered as an offering purifies the mind. The work itself becomes yoga when it is performed with humility, care, and release of attachment to outcomes.

Practically, seva can be volunteer work, helping a neighbor, supporting a teacher, or doing everyday responsibilities with sincerity and steadiness. The defining mark is the inner orientation: service that is free of self-promotion and rooted in compassion.

Seva Bhav (Sanskrit: seva, service; bhava, feeling or disposition) points to the truth that service becomes spiritually meaningful through the mind that performs it.

Many traditions emphasize that physical work becomes true seva when it bends the mind toward the Divine, the teacher, or the highest good, rather than reinforcing identity, status, or control.

In practice, seva bhav can look like doing simple tasks carefully, staying inwardly grateful, and releasing the need to be seen. It distinguishes sacred service from ordinary work by naming the inner sincerity that makes the difference.

Shakti (Sanskrit: shakti) is commonly explained as the active, creative power of reality. In many Hindu philosophies, Shiva represents pure consciousness and Shakti represents the dynamic force through which manifestation, movement, and transformation occur.

In Tantra and yogic energy teachings, inner shakti may be associated with kundalini, the latent spiritual energy described as resting at the base of the spine and rising through the central channel in advanced practice.

Shakti can refer to ordinary capacities such as strength, clarity, and vitality, and it can also refer to the deepest creative intelligence behind life. Context determines whether the word is being used philosophically, devotionally, or in yoga physiology.

Shakti Patha (Sanskrit: shakti, power; pata, descent) is a tantric idea describing how awakening is sometimes catalyzed through direct transmission rather than gradual effort alone.

Traditional descriptions emphasize that this transmission may occur without words, through presence, gaze, touch, or mantra, and that its effect depends on the student’s readiness, sincerity, and steadiness in practice.

In shakti-centered lineages, shakti patha highlights the role of the guru as a living conduit of the tradition. For the student, it is regarded as an acceleration of practice that must be integrated with ethical grounding, discipline, and stability.

Shakti Tattva (Sanskrit: shakti, power; tattva, principle) belongs to systems that describe reality through tattvas, foundational categories or layers of manifestation.

In Kashmir Shaivism and related Shaiva tantric frameworks, Shakti Tattva is treated as the dynamic aspect of pure consciousness, often described as blissful creative vibration, the first movement through which manifestation becomes possible.

For practice, this term is not usually a day-to-day asana cue. It is a contemplative category used to frame meditation and philosophy, pointing to the idea that awareness is inherently potent and creative, not inert.

Shanta Bhav (Sanskrit: shanta, peaceful; bhava, disposition) is commonly presented as one of the devotional moods, emphasizing calm worship and inward steadiness.

In this mood, devotion is real and heartfelt, yet it remains quiet. The practitioner rests in reverence and acceptance, relating to the Divine as supremely good and worthy of trust.

Practically, cultivating shanta bhav can look like silent meditation, steady mantra repetition, and living with gentle acceptance. It is devotion that does not demand a particular experience, and it trains equanimity as an expression of love.

Shanti (Sanskrit: shanti) can mean ordinary peace, and it can also name the deeper equanimity that arises when mental agitation falls away.

The tradition of chanting shanti three times is commonly explained as addressing peace across multiple dimensions of experience, such as the body, the mind, and the wider field of life.

In yoga, shanti is both an outcome and an orientation. It is an inner condition developed through steadiness, ethical living, and meditation, and it is also an aspiration offered through mantra as a closing seal for practice.

Shastra (Sanskrit: shastra) is linked to a root meaning “to instruct” or “to teach.” A shastra is not simply a story or poem. It is meant to transmit knowledge, method, and guidance.

In Indian traditions, shastra can refer to many domains, from philosophy and devotion to law, politics, and medicine. The term signals recognized authority and a structured teaching approach.

In yoga context, calling a text a shastra highlights its role in study and self-reflection. It connects directly to svadhyaya, self-study, where the practitioner learns to align practice with clear principles rather than personal preference alone.

Shishya (Sanskrit: shishya) is closely tied to the idea of parampara, lineage. A shishya is not merely a casual learner. The term implies commitment, receptivity, and ongoing practice under guidance.

In traditional settings, teachings were commonly transmitted one-to-one, with the student adopting disciplines such as tapas, steadiness, and respect for the method given. The aim was not information alone, but transformation through lived practice.

The guru and shishya relationship also carries mutual responsibility. The teacher safeguards the integrity of the teaching, and the student practices sincerely so that the teaching becomes real and the tradition continues in a living form.

In Shaivism, Shiva is understood as supreme consciousness. Many tantric frameworks present Shiva as the transcendent, unchanging awareness that unites with Shakti, creative energy, through which the cosmos appears.

Shiva is also associated with dissolution within the cosmic cycle, often named alongside Brahma and Vishnu as part of the Trimurti. The name itself carries the sense of auspiciousness and benign grace.

In yoga lore, Shiva is said to have taught the first seven sages (Saptarishi) the science of yoga, which is why he is called Adiyogi. Even outside religious framing, Shiva symbolizes the ideal yogic state: stillness, inner bliss, and identity rooted in the unchanging Self.

In practice, mantra and remembrance of Shiva, such as Om Namah Shivaya, can function as a reminder to return attention to the witness beyond body, thoughts, and shifting experience.

The shloka became a common vehicle for transmitting teachings because its rhythmic, compact structure supports memorization and oral recitation. It is often described as two lines made of four quarters, with a traditional count of syllables.

In living yoga culture, teachings are frequently quoted in shloka form, especially from epics, hymns, and devotional works. Even when a text is technical, verses are often used to make the teaching memorable and repeatable.

The use of shlokas links yoga to broader Sanskrit poetic traditions, showing how philosophy has been preserved through recited scripture as well as through manuals and commentaries.

Siddha is connected to siddhi, attainment. A siddha is one for whom the work of practice is fulfilled, meaning the inner transformation has ripened into steadiness, clarity, and liberation-oriented insight.

Many traditions tell stories of siddhas displaying unusual capacities, yet the deeper implication is not entertainment or status. The term suggests completion of the discipline and the embodied qualities that come with it, such as purity, compassion, and inner freedom.

In some tantric and hatha streams, “siddha” can also point to a lineage of adepts whose lives demonstrate the fruit of practice. When used carefully, it is a title of respect for authentic attainment, not a claim to be casually applied.

In Patanjali’s Yoga Sutras, siddhis are discussed as potential results of sustained concentration practices, especially in the section focused on deeper powers of mind. Traditional teachers consistently warn that fixation on siddhi can derail the primary aim of liberation.

The root sense is simple: to succeed, to accomplish, to attain. That means “siddhi” can describe progress such as steadier attention, clearer discernment, deeper equanimity, and the capacity to rest in awareness without being pulled by habit.

When siddhis are described as extraordinary, the guidance remains the same: allow them to arise and pass without attachment. Yoga points beyond attainment toward freedom, where the Self is known independent of experience.

In practice, the “lion” theme is often expressed through an open throat, strong exhalation, and an embodied sense of boldness. This can be used to release throat tension, clear expression, and invite a more courageous inner posture.

The Sanskrit usage is primarily descriptive. It does not function as a standalone philosophical category in yoga. It names the animal and the qualities the pose or gesture evokes.

Sirsa is the straightforward Sanskrit term for the head and is used broadly in anatomical and practice-related compounds. In yoga naming, it typically signals that the pose relates to head placement, head support, or the orientation of the body in relation to the head.

While some traditions relate the head to subtle centers of awareness, the word itself remains primarily descriptive. Context determines whether it is being used anatomically or as part of a symbolic teaching.

Sirsasana (Sanskrit: sirsa, head; asana, posture) is commonly taught as Salamba Sirsasana, meaning the supported version, because the arms and shoulders share the load and protect the neck.

Traditional praise of headstand often focuses on its steadying effect on attention and its capacity to build courage and discipline. Some older hatha sources discuss inversions as valuable practices when approached with care and proper preparation.

In contemporary teaching, the priority is safety and alignment: strong shoulder engagement, clear weight distribution through forearms, and a calm, steady breath. The intention is a firm, quiet inversion where effort and ease are balanced.

Sitali is commonly taught alongside other cooling practices and is often used when the system feels overheated, overstimulated, or emotionally sharp. The cooled inhalation can help settle the nervous system and soften agitation.

It is generally practiced for a few rounds at a time, with a relaxed, steady exhale through the nose. Some students cannot roll the tongue, and a modified form may be used depending on the teaching method.

In yoga and Ayurveda-influenced settings, sitali is often associated with balancing heat. The core intent is simple: bring down internal intensity and restore calm clarity through a soothing breath pattern.

Smriti literature is often treated as secondary authority in relation to the Vedas while still being deeply influential because it provides practical guidance, stories, and applied ethics. Epics, Puranas, and dharma texts are commonly included in this category.

In yoga education, “smriti” can also be used more generally to emphasize continuity of teaching through memory, recitation, and teacher to student transmission. It overlaps with the lived practice of study, reflection, and repeated remembrance of the teachings.

The term can name an entire class of scripture, and it can also point to the human act of remembering that keeps a tradition alive.

In Patanjali’s framework, vrittis are movements of mind that shape perception and experience. Memory is included in the overall psychology, even when the compound “smriti vritti” is not presented as a formal category.

Interpreted plainly, smriti vritti points to the way memory can rise as a distraction during concentration, pulling awareness into replay, story, and emotional residue from the past.

Used carefully, the phrase can help a student name what is happening in meditation without treating it as a formal sutra term. It simply means the mind-wave created by remembering.

In Sanskrit anatomical and Ayurvedic contexts, snayu refers to strong connective tissues that support stability, integrity, and movement. For yoga teachers, the term is practical because many postures place load or stretch on tendons, such as the hamstring tendons in forward bends.

Snayu is not a spiritual or esoteric term in yoga philosophy. It is a straightforward anatomical word that can be useful when teaching safe range of motion and reminding students that tendons adapt more slowly than muscles.

Sodasa appears in many traditional lists and ritual frameworks, such as the idea of sixteen offerings in deity worship or other enumerations found in classical literature. In yoga contexts, it may show up when a text or tradition uses “sixteen” as a counting structure.

The term itself carries no inherent philosophical meaning beyond being a numeral. Any significance comes from the specific list or practice where “sixteen” is being used.

The meanings of soma are related through the traditional view of the moon as a nourishing force that supports growth and vitality. In Vedic tradition, Soma is also the name of a celebrated ritual drink and a divinity linked with immortality themes.

In some tantric and hatha-influenced teaching, soma can refer to an inner nectar or cooling essence associated with subtle-body physiology and blissful, restorative states. Modern explanations sometimes connect soma with ideas like ojas, meaning a refined vitality and resilience.

In practice language, soma is often contrasted with surya, the sun, to describe cooling, settling qualities versus heating, activating qualities. Cooling pranayama techniques are sometimes described as soma-building in this symbolic sense.

Spanda is a central idea in the Spanda Karikas, where reality is described as consciousness that is fully still and fully alive at once, expressing itself as a subtle pulsation. In this view, the universe is not separate from awareness. It is awareness in motion, appearing as form.

Practically, contemplation of spanda points the practitioner toward direct sensing of aliveness beneath thought, emotion, and sensory activity. Some teachings describe this as the felt vibration at the root of perception, a quiet inner throb that remains present through changing states.

When inner energy becomes more perceptible through meditation, mantra, or subtle-body practice, practitioners may describe a felt spanda along the spine or through the body. The intent is not spectacle. It is recognition of consciousness as living presence.

Interpreted literally, spanda points to pulsation and shakti points to power or creative energy. Together, the phrase can be used descriptively to emphasize that the “vibration” being referenced is not passive. It is the active potency through which experience arises.

In modern yoga or tantra teaching, a teacher might use “spanda shakti” to describe the felt, awakened energy that moves through the subtle body, including experiences sometimes associated with kundalini. Since this compound is not standardized, it is best treated as an interpretive phrase and defined clearly when used.

Sraddha is a stabilizing inner quality. It keeps practice consistent when motivation fluctuates and results unfold gradually. In many traditions, sraddha is not framed as blind belief. It is a lived confidence that develops through study, reflection, and direct practice.

Practically, sraddha shows up as willingness to keep returning, to learn from guidance, and to meet the work with sincerity. It supports discipline without harshness and devotion without losing discernment.

In yoga education, sraddha can be taught as the inner posture that carries a practitioner through doubt, distraction, and periods of slow change. It is the quiet conviction that practice is meaningful, even when progress is subtle.

Sri carries the sense of divine grace expressed as flourishing, harmony, and sacred beauty. In devotional and cultural settings, it is used to honor a deity, teacher, or revered figure, such as Sri Rama, and it can function like a respectful title.

In spiritual context, invoking Sri can be a way of calling in auspiciousness, meaning both material support and inner richness. It also points to the subtle dignity of practice, the sense that something sacred is present and worthy of respect.

When used in writing, Sri often signals reverence and blessing. Its meaning remains consistent: goodness, auspicious presence, and honorable splendor.

Sthira points to stability that holds. In posture, it means the structure is organized enough that the body does not wobble or collapse. In breath and meditation, it means attention remains firm and consistent rather than being pulled in many directions.

The paired teaching is that steadiness is balanced by ease. Too much firmness becomes strain. Too much ease becomes laxness. Cultivating sthira means building a reliable foundation, physically and psychologically, so practice can deepen without force.

Over time, sthira becomes an inner trait: steadiness of character, steadiness of effort, and the ability to remain anchored through changing circumstances.

Sthiti carries the nuance of continuance and maintenance. It can describe the phase of sustained presence, the ongoing condition of something that has been established, and the act of remaining steady over time.

In yogic language, sthiti can point to remaining established in meditation, meaning attention holds its orientation without drifting. It also appears in posture terms where the emphasis is on steady standing or balanced placement.

As a training principle, sthiti suggests consistency. Once a direction is chosen, the work becomes staying with it, returning again and again until it becomes stable and natural.

Stotra comes from a root meaning “to praise.” It is meant to be recited or sung, so it functions as practice, not just literature. Many well-known devotional recitations take stotra form, including long praise hymns and collections of divine names.

In yoga settings, chanting a stotra can support bhakti, steady attention, and uplift emotion toward devotion. Each verse is crafted to bring the mind into contact with divine qualities, shaping the practitioner’s inner orientation through repetition and meaning.

Because stotras are recited, they bridge study and practice. The teaching is carried not only as an idea, but as a remembered, embodied sound that guides the heart and mind toward reverence and clarity.

A common breakdown of sukha is “good space” (su = good, kha = space), suggesting spacious ease. It denotes the quality of being comfortable and content.

In yoga, sukha is often paired with sthira, pointing to practice that is steady and also free of strain. When the body is organized and the breath is unforced, sukha becomes more available.

On a subtler level, sukha can describe a quiet joy that arises in meditation when the mind settles. It can also relate to contentment, where a practitioner learns to recognize ease within changing circumstances. In its deepest sense, sukha can point toward the innate joy of awareness itself, beyond transient pleasure or discomfort.

In Sanskrit mathematics and philosophy, sunya expresses the concept of nothingness and the zero principle. In contemplative contexts, it can indicate an empty, open condition, such as a mind-state that is free of distractions.

In yoga and related discourse, sunya often functions as the root for sunyata, “emptiness.” It may also suggest a zero-point, a blankness from which experience arises and returns.

In some non-dual language, ultimate reality is described as sunya because it transcends attributes and fixed forms. In that sense, the term is less about negation and more about ungraspable openness.

Sunyata is most developed in Buddhist philosophy, where it points to interdependence: phenomena arise through causes, conditions, and relationships rather than existing as fixed, separate essences.

In meditation, a practitioner may encounter sunyata as spaciousness behind thought and sensation. This can reduce grasping and soften identification with the ego’s stories.

The term combines sunya (nothing, zero) with the suffix -ta (state of), giving the sense of “the state of emptiness.” Some Hindu and non-dual teachings also use related language to describe reality as formless and beyond qualities, using “emptiness” as a way to point beyond conceptual limits.

Supta is connected with the sense of resting or lying down. In asana naming, it usually indicates a reclined variation of a more upright pose. For example, Supta Virasana is Reclining Hero Pose.

Adding supta often shifts a posture toward a more restorative tone, since the body is supported by the floor and gravity can assist rather than challenge. In sequencing, supta postures frequently help settle the nervous system and create a sense of release.

The term does not carry a special metaphysical meaning in classical yoga. Its value is descriptive and practical, pointing to a posture family defined by reclined orientation and support.

The name breaks down as supta (reclining), baddha (bound), kona (angle), and asana (posture). It is a supine version of Bound Angle that emphasizes release in the inner thighs, hips, and lower abdomen.

In many modern teaching contexts, it is used as a restorative posture. Props are commonly added to support the knees, hips, or spine, which can make the pose accessible and more settling.

Supta Baddha Konasana is often taught as calming and inward-turning, and it is frequently placed near the end of practice. As with many hip openers, the intensity should be moderated, allowing breath and sensation to remain smooth and steady.

In yoga culture, surya is closely tied to practices that cultivate warmth, drive, and clarity, such as Surya Namaskara, Sun Salutations. Symbolically, the sun is a visible expression of illumination, so it becomes a metaphor for inner awakening and discernment.

In subtle-body language, surya is commonly associated with pingala nadi, the channel linked with activating, heating qualities. It is also linked with agni, the inner fire connected with digestion and transformation.

Devotional practices may include honoring surya through mantra, morning practice, or ritual gestures of gratitude toward light as the sustaining power of life.

This phrase is not a standard classical technical name in the way that some pranayama techniques are. In modern teaching, it is often explained as combining surya (sun) with anuloma viloma (alternate sequence), while favoring the right nostril to encourage warming, activating qualities.

In subtle-body physiology, the right nostril is linked with pingala nadi. Emphasizing the right side is taught as supportive for alertness and morning energy. Because breath practices can strongly affect the nervous system, this variation is usually approached with moderation, comfort, and steady pacing.

When the term is used, it is helpful to define the exact pattern being taught, since different teachers may apply “surya emphasis” in slightly different ways.

The term breaks down as surya (sun) and bhedana (piercing, penetrating). In many instructions, the practitioner inhales through the right nostril, holds the breath as comfortable, then exhales through the left nostril.

This practice is taught as warming and energizing, and it is often associated with pingala nadi, the subtle channel linked with solar, activating energy. It is commonly contrasted with left-nostril emphasis practices that are described as cooling and settling.

Since it can increase heat and stimulation, it is typically practiced with restraint and careful attention to the body’s signals, especially for anyone prone to agitation, overheating, or breath strain.

In traditional subtle-body models, ida nadi and pingala nadi move on the left and right, often described as alternating dominance through the breath. Sushumna is described as becoming accessible when ida and pingala are balanced.

Many pranayama methods, especially alternate-nostril breathing, are framed as preparation for this balance. When the system is clear and steady, prana is said to enter the central channel, supporting deeper meditation and concentration.

In kundalini-oriented teaching, the rising of shakti through sushumna is a central motif, associated with progressive opening of the chakras and increasingly refined awareness. In that symbolic map, sushumna functions as the inner pathway of integration and liberation.

The metaphor of a “thread” reflects how each sutra links ideas together into a coherent teaching. Individual sutras are intentionally brief so they can be memorized and transmitted orally.

Because sutras are so condensed, they usually require commentary (bhashya) to explain their full meaning. For example, the Yoga Sutras rely heavily on traditional explanations to clarify context and application.

Sutra literature appears across Hindu, Buddhist, and Jain traditions as a foundational teaching format. Understanding the sutra style helps yoga students recognize why these texts are short, precise, and layered in meaning.

Svadhisthana is traditionally located in the lower abdomen near the reproductive organs. It is symbolized by a six-petaled lotus and is linked with pleasure, desire, and emotional expression.

Yogic teachings describe this chakra as governing the flow of creative energy and the subconscious emotional body. When balanced, it supports joy, adaptability, and healthy relationships with pleasure.

When disturbed or blocked, Svadhisthana is often associated with emotional instability, guilt, or fear around intimacy. Practices that emphasize fluid movement, breath awareness, and mindful hip opening are commonly used to support balance in this center.

Svadhyaya combines the meanings of “one’s own” and “study.” Historically, it referred to the recitation and contemplation of Vedic texts. In yoga philosophy, its scope expanded to include inner reflection.

Patanjali describes svadhyaya as a practice that leads toward deeper insight and connection with the chosen focus of devotion. It supports the removal of ignorance by encouraging awareness of habits, reactions, and mental patterns.

In modern practice, svadhyaya might include reading yoga philosophy, journaling, mantra repetition, or mindful reflection on daily experience. It is understood as a lifelong process rather than a one-time effort.

The use of svana in pose names is descriptive rather than symbolic. The shapes of these postures resemble the natural stretch or stance of a dog, which makes the imagery intuitive.

There is no classical asana named simply Svanasana. The term appears only as part of compound names in modern postural yoga.

While dogs can symbolize loyalty or alertness in broader cultural contexts, their use in yoga pose naming primarily serves as a visual and anatomical reference.

Classical definitions describe svarupa as natural form, inherent condition, or true constitution. In Vedanta, the svarupa of the Self is described as existence, consciousness, and bliss.

Yoga teachings often state that suffering arises when one forgets or misunderstands their own svarupa, becoming identified with temporary phenomena like thoughts, emotions, or the body.

Practice is oriented toward recognizing and abiding in svarupa. Through meditation, discrimination, and insight, the practitioner learns to rest in awareness itself rather than in changing experiences.