Advaita (uhd·vuh·yee·tuh) — “Not two.” A nondual approach to understanding the self and the nature of reality.

Antahkarana (uhn·tuh·kuh·ruh·nuh) — “Internal organ.” A term for the inner functions of the mind.

• Manas (maa·nuhs) — “Thought” or sense consciousness.
• Chitta (chit·tuh) — “Memory.”
• Ahamkara (uh·hum·kaa·ruh) — “To do with self,” or ego.
• Buddhi (buhd·hee) — “Perception” or intellect.

Ashramas (aash·ruh·muhs) — The “stages of life” described in Hindu traditions.

• Brahmacharya (bruh·muh·chaar·yuh) — Student.
• Grihastha (gree·huh·sthuh) — Householder.
• Vanaprastha (vaa·nuh·pruhs·thuh) — Retirement or gradual withdrawal from household responsibilities.
• Sannyasa (suhn·yaa·suh) — Renunciation.

Ashtanga (ush·taang·guh) — “Eight limbs.” A sequential system of eight aspects or practices of yoga.

Atman (uht·muhn) — The “self,” often referring to the innermost or unchanging Self in Hindu philosophy.

Avatar (uh·vuh·taar) — “Descent.” The earthly incarnation or manifestation of a deity.

Avidya (uh·vi·dyaa) — “Ignorance.” A fundamental misunderstanding or misperception of the nature of reality.

Ayurveda (eye·oor·vay·duh) — “Science of life.” A traditional Indian system of medicine concerned with health, balance, and well-being.

Bandha (buhn·dhuh) — “Bind” or “lock.” A yogic technique involving muscular and energetic engagement used to direct or contain the movement of breath and energy.

Bhagavad Gita (bhu·guh·vuhd gee·taa) — “Song of the Lord.” A sacred Hindu text contained within the Mahabharata, presented as a dialogue between Krishna and the warrior Arjuna on duty, action, devotion, knowledge, and liberation.

Bhakti (buhk·tee) — A path of yoga centered on devotion, love, and relationship with the Divine.

Bindu (bin·doo) — “Dot” or “point.” In yogic and tantric traditions, a symbol of concentrated potential and the point from which manifestation unfolds.

Brahman (bruh·muhn) — The ultimate or all-encompassing reality in Hindu philosophy, understood in many traditions as the ground of existence beyond individual identity.

Brahmaviharas (bruh·muh·vee·haa·ruhs) — “Divine abodes” or “sublime attitudes.” Four qualities cultivated especially in Buddhist traditions.

• Metta (meh·tuh) — Loving-kindness.
• Karuna (kuh·roo·naa) — Compassion.
• Mudita (moo·dhee·tuh) — Empathetic or appreciative joy.
• Upeksha (oo·pay·kshuh) — Equanimity.

Chakra (chuh·kruh) — “Wheel.” A term for centers within the subtle body associated with the movement and organization of energy. Systems and associations vary across traditions.

• Muladhara (moo·laa·dhaa·ruh) — “Root.” Commonly associated with the base of the spine, pelvic floor, and earth element.
• Svadhisthana (svuhd·hish·thaa·nuh) — Commonly associated with the sacral and pelvic region and the water element.
• Manipura (muh·nee·poo·ruh) — “Lustrous gem.” Commonly associated with the navel or solar plexus region and the fire element.
• Anahata (uh·naa·huh·thu) — “Unstruck.” Commonly associated with the heart region and the air element.
• Vishuddha (vi·shoo·dhuh) — “Purification.” Commonly associated with the throat.
• Ajna (aag·nyuh) — “To perceive.” Commonly associated with the space between the eyebrows or “third eye.”
• Bindu (bin·doo) — “Point” or “drop.” In some subtle-body systems, associated with a point near the back or crown of the head.
• Sahasrara (suh·huss·raa·ruh) — “Thousandfold.” Commonly associated with the crown of the head and described as transcending the elemental chakras.

Darshana (duhr·shuh·nuh) — “Seeing” or “viewing.” Can refer to a sacred or auspicious encounter with a deity, revered teacher, or sacred image. The term also refers more broadly to a philosophical viewpoint or school.

Devanagari (day·vuh·naa·guh·ree) — “Script of the divine city.” A writing system used for Sanskrit, Hindi, Marathi, Nepali, and other South Asian languages.

Dharma (dhur·muh) — A broad concept referring to that which sustains or upholds. Depending on context, dharma can refer to ethical responsibility, duty, right conduct, teaching, or one’s path through life.

Doshas (do·shuhs) — The three constitutional principles described in Ayurveda: Vata, Pitta, and Kapha. They are used to understand patterns of physiology, temperament, and balance within the Ayurvedic system.

Drishti (drish·tee) — “Sight” or “view.” In yoga practice, a chosen gaze or focal point used to support concentration, steadiness, and inward attention.

Granthis (graan·thees) — “Knots.” In yogic subtle-body traditions, three energetic or psychic knots said to obstruct the movement of energy and the process of awakening.

• Brahma (bruh·muh) — Associated with creation.
• Vishnu (vish·noo) — Associated with preservation and sustaining.
• Rudra (roo·druh) — A form or aspect of Shiva associated with transformation and dissolution.

Gunas (goo·nuhs) — Three fundamental qualities of nature described in Samkhya and other Indian philosophical traditions. Everything in the manifest world is understood as containing these qualities in changing proportions.

• Tamas (tuh·mus) — Inertia, heaviness, or darkness.
• Rajas (ruh·juhs) — Activity, passion, or movement.
• Sattva (suht·vuh) — Clarity, harmony, or balance.

Guru (goo·roo) — “Teacher” or spiritual guide. Traditionally, a guru offers knowledge and guidance and helps illuminate the path of practice or realization.

Hasta (huh·stuh) — “Hand.”

Hatha (huh·thuh) — “Force” or “effort.” A broad tradition of yoga that works with the body, breath, and related practices as means of cultivating awareness and transformation.

Hatha Yoga Pradipika (huh·thuh yo·guh pruh·di·pee·kuh) — “Light on Hatha Yoga.” An influential medieval text describing practices including asana, pranayama, mudra, bandha, and meditat

Japa (juh·puh) — “To utter” or “repeat.” A meditative practice involving the repetition of a sacred sound, name, word, or phrase.

Jnana (gnyuh·nuh) — A path of yoga centered on knowledge, inquiry, discernment, and direct understanding of the nature of the Self and reality.

Jyotish (jyo·tish) — “Science of light.” India’s traditional system of astrology.

Karma (kuhr·muh) — “To act.” Refers both to the principle of cause and effect and to Karma Yoga, a path emphasizing action and service without attachment to the results.

Kirtan (keer·tuhn) — “To repeat.” A devotional practice of call-and-response chanting, often using sacred names or mantras.

Kleshas (clay·shuhs) — Five “afflictions” or obstacles described in yogic philosophy as contributing to suffering and obscuring liberation.

• Asmita (uhs·mee·taa) — “I am-ness,” or egoism and identification with a separate self.
• Raga (raa·guh) — Attachment or craving.
• Dvesha (dvay·shuh) — Aversion.
• Avidya (uh·vi·dyaa) — Ignorance or fundamental misperception.
• Abhinivesha (ub·hee·nee·vay·shuh) — Clinging to life or fear of death.

Kosha (koh·shuh) — “Sheath.” A model describing layers through which the Self is experienced.

• Annamaya (uh·nuh·maa·yuh) — “Food sheath,” or physical body.
• Pranamaya (praa·nuh·maa·yuh) — “Life-force sheath,” or energetic body.
• Manomaya (muh·no·maa·yuh) — “Mind sheath,” associated with thought and sensory processing.
• Vijnanamaya (vig·nuh·maa·yuh) — “Intellect sheath,” associated with discernment and wisdom.
• Anandamaya (aa·nuhn·duh·maa·yuh) — “Bliss sheath.”

Krama (kruh·muh) — “Succession” or “sequence.” A series of steps that unfold in an intentional order.

Kumbhaka (koom·bhuh·kuh) — “Retention.” The intentional holding or suspension of the breath within pranayama practice.

Kundalini (koon·duh·lee·nee) — A form of latent life force or spiritual energy traditionally symbolized as a sleeping serpent coiled at the base of the spine. Kundalini traditions describe this energy as capable of awakening and moving through the subtle body.

Lila (lee·luh) — “Play” or “drama.” A concept describing the creative play of the Divine or the unfolding of the cosmos.

Mala (muh·luh) — “Garland.” A string of beads, often 108, traditionally used to count repetitions of mantra or prayer.

Mandala (muhn·duh·luh) — “Circle.” A symbolic diagram used in meditation, ritual, contemplation, and spiritual practice.

Mantra (muhn·truh) — “Mind tool.” A sacred sound, word, or phrase repeated in meditation or devotional practice to support concentration, contemplation, and transformation.

Maya (maa·yaa) — “Illusion.” A term used in Indian philosophy for the world of changing appearances and perceived separation or duality.

Moksha (mok·shuh) — “Liberation.” Freedom or release from samsara, the cycle of death and rebirth.

Mudra (moo·draa) — “Seal” or symbolic gesture. Mudras may be formed with the hands or body and are used in yoga, meditation, ritual, and other spiritual practices.

Nada (naa·duh) — “Sound.” In yogic traditions, Nada Yoga explores sound and vibration as a means of meditation, awareness, and liberation.

Nadis (naa·dees) — “Channels.” Subtle pathways through which prana or vital energy is understood to flow.

• Ida (ee·daa) — Left channel, traditionally associated with the moon.
• Pingala (pin·guh·laa) — Right channel, traditionally associated with the sun.
• Sushumna (soo·shoom·naa) — Central channel.

Namaste (nuh·muh·stay) — “I bow to you.” A traditional greeting and gesture of respect used in India and other South Asian contexts.

Nidra (nih·druh) — “Sleep.” In Yoga Nidra, a practice of guided inward awareness and deep relaxation in which the practitioner remains consciously attentive while approaching a sleep-like state.

Pada (paa·duh) — “Foot.”

Prajna (praaj·nuh) — “Wisdom” or “understanding.” Insight that arises through discernment, reasoning, and direct understanding.

Prakriti (pruh·kree·tee) — “Nature.” In Samkhya philosophy, the fundamental principle of nature or material existence from which the manifest world unfolds.

Prana (praa·nuh) — “Life force” or “vital principle.” The vital energy understood in yogic traditions to animate living beings and move throughout the cosmos.

Puja (poo·juh) — “Worship.” A devotional ritual of reverence or offering, which may include prayer, mantra, flowers, food, incense, light, or other offerings.

Purusha (poo·roo·shuh) — “Spirit” or pure consciousness. In Samkhya philosophy, the unchanging principle of awareness distinguished from Prakriti, or nature.

Purusharthas (poo·roo·shaar·thuhs) — The traditional aims or “objectives of human life” in Hindu philosophy.

• Artha (aar·thuh) — Material well-being, prosperity, and the resources needed to live.
• Kama (kaa·muh) — Pleasure, love, and enjoyment of beauty.
• Dharma (dhur·muh) — Duty, ethical responsibility, and one’s path.
• Moksha (mok·shuh) — Liberation.

Raja (raa·jaa) — “King” or “royal.” A path of yoga emphasizing meditation and the cultivation of the mind toward Self-realization and liberation.

Sadhana (saa·duh·nuh) — “Spiritual practice.” A sustained practice or discipline undertaken in support of realization, awareness, or transformation.

Samkhya (suhm·khyuh) — A dualistic school of Indian philosophy that distinguishes Purusha, consciousness, from Prakriti, nature or material existence. Samkhya provided an important philosophical foundation for Patanjali’s Yoga Sutra.

Samsara (suhm·saa·ruh) — “World.” The continuing cycle of birth, death, and rebirth from which liberation, or Moksha, offers release.

Samskara (suhm·skaa·ruh) — “Mental impression” or “imprint.” Patterns formed through past experiences and actions that influence memory, perception, tendencies, and behavior.

Sanskrit (suhn·skrit) — “Perfected” or “refined.” An ancient language of South Asia in which many foundational Hindu, yogic, Buddhist, and Jain texts were composed.

Satsang (suht·suhng) — “Association with truth” or “gathering in truth.” A gathering or community centered on spiritual teaching, inquiry, practice, or shared pursuit of truth.

Seva (say·vuh) — “Service.” Selfless action or service offered without attachment to personal reward, often understood as both practice and devotion.

Shakti (shuhk·tee) — “Power,” “ability,” or “strength.” Divine creative energy, often understood in Hindu traditions as the dynamic feminine principle through which manifestation occurs.

Shanti (shaan·tee) — “Peace.” Peace, tranquility, or inner stillness; the word is also commonly invoked in prayers and mantras.

Tantra (tuhn·truh) — “Weaving together.” A diverse body of Indian spiritual traditions and practices that may include ritual, mantra, meditation, visualization, yoga, and work with the body and subtle energy as means of transformation and liberation.

Upanishad (oo·puh·nee·shuhd) — “To sit near or listen.” A collection of philosophical and spiritual texts associated with the Vedas that explore questions of Self, ultimate reality, consciousness, and liberation.

Vayu (vaa·yoo) — “Wind” or “air.” In yogic traditions, the vayus are currents or movements of prana within the body, each associated with a different direction and function.

• Prana (praa·nuh) — Inward and upward-moving energy, especially associated with breathing and the heart and chest.
• Apana (uh·paa·nuh) — Downward-moving energy associated with elimination, grounding, and the lower body.
• Samana (suh·maa·nuh) — Inward-moving energy associated with digestion, assimilation, and the center of the body.
• Udana (oo·daa·nuh) — Upward-moving energy associated with speech, expression, growth, and the throat and head.
• Vyana (vyaa·nuh) — Pervasive energy associated with circulation and movement throughout the body.

Vedanta (vay·daan·tuh) — “End of the Vedas.” One of the major schools of Indian philosophy, rooted especially in the Upanishads and concerned with the nature of the Self, ultimate reality, and liberation.

Vedas (vay·duhs) — “Knowledge.” The oldest body of sacred literature in Hindu traditions, composed in Vedic Sanskrit and preserved through an exceptionally rigorous oral tradition for centuries before being written down.

• Rig (rig) — The oldest of the four Vedas and one of the world’s oldest surviving sacred texts, consisting primarily of hymns addressed to Vedic deities.
• Yajur (yuh·joor) — A collection of formulas, verses, and instructions used in ritual and sacrificial ceremonies.
• Sama (saa·muh) — A collection of chants and melodies used primarily in ritual, many adapted from verses of the Rig Veda.
• Atharva (uh·thuhr·vuh) — A collection of hymns, prayers, blessings, charms, and ritual material concerned with both sacred and everyday life.

Vinyasa (vin·yaa·suh) — “To place” or “to place in a special way.” In modern yoga practice, commonly refers to intentionally sequencing movement and coordinating movement with breath.

Viveka (vi·vay·kuh) — “Discernment” or discriminative knowledge. The capacity to distinguish clearly between what is changing and what is unchanging, or between appearance and deeper reality.

Yantra (yuhn·truh) — “Support” or “instrument.” A geometric diagram used in meditation, contemplation, ritual, and worship, often as a visual focus for a particular deity, principle, or aspect of reality.

Yoga (yo·guh) — “To yoke” or “unite.” A broad family of Indian philosophical and spiritual traditions and practices concerned with consciousness, self-knowledge, transformation, and liberation.

Yoga Sutra (yo·guh soo·truh) — A foundational text of classical yoga attributed to Patanjali, composed of concise aphorisms addressing the nature of mind, the causes of suffering, practices of yoga, and the path toward liberation.

Yugas (yoo·ghus) — Four recurring “ages of the world” described in Hindu cosmology.

• Satya (saught·yuh) or Krita (kri·tuh) — The first age, commonly associated with truth, virtue, and spiritual integrity.
• Treta (tray·tuh) — The second age, in which dharma is understood to begin declining.
• Dvapara (daah·pah·ruh) — The third age, associated with a further decline in dharma.
• Kali (kaa·lee) — The fourth age, associated with conflict, spiritual decline, and diminished dharma.

The eight limbs described in Patanjali’s Yoga Sutra offer an interconnected framework of ethical practice, embodied practice, breath, inward attention, concentration, meditation, and absorption.

Yama (yuh·muh) — “Restraints.” Ethical guidelines concerning how we relate to other people, other beings, and the world.

• Ahimsa (uh·him·saa) — “Non-injury” or “nonviolence.” The practice of avoiding harm and cultivating care toward living beings.
• Satya (suht·yaa) — “Truthfulness.” The practice of honesty, sincerity, and integrity.
• Asteya (uh·stay·yuh) — “Non-stealing.” Refraining from taking what has not been freely given, including material and nonmaterial resources.
• Brahmacharya (bruh·muh·chaar·yuh) — Traditionally associated with celibacy or conduct aligned with spiritual practice; often interpreted more broadly as wise or intentional use of one’s energy.
• Aparigraha (uh·puh·ree·gruh·huh) — “Non-possessiveness” or “non-grasping.” Practicing freedom from unnecessary accumulation, greed, and attachment.

Niyama (nee·yuh·muh) — “Observances.” Practices concerning personal discipline, self-relationship, and spiritual development.

• Saucha (shau·chuh) — “Cleanliness” or “purity.” Cultivating clarity and cleanliness in body, mind, and environment.
• Santosha (suhn·to·shuh) — “Contentment.” Cultivating an ability to meet the present moment without constantly requiring it to be different.
• Tapas (tuh·puhs) — “Heat” or disciplined effort. Sustained practice that develops steadiness, capacity, and transformation.
• Svadhyaya (svaa·dhyaa·yuh) — “Self-study.” Traditionally includes study and recitation of sacred texts as well as reflection and inquiry into oneself.
• Ishvara Pranidhana (eesh·vuh·ruh pruh·ni·dhaa·nuh) — Devotion or surrender to Ishvara, often understood as releasing attachment to the fruits of one’s actions to something beyond the individual self.

Asana (aa·suh·nuh) — “Seat” or “posture.” In Patanjali’s system, cultivating a posture that is steady and easeful enough to support deeper practices of yoga.

Pranayama (praa·naa·yaa·muh) — The intentional regulation and refinement of breath and prana through breathing practices.

Pratyahara (pruh·tyaa·haa·uh) — “Withdrawal” or “drawing inward.” Turning attention away from automatic engagement with sensory experience and toward the inner field of awareness.

Dharana (dhaa·ruh·nuh) — “Concentration.” Gathering and sustaining attention on a chosen object or point of focus.

Dhyana (dhyaa·nuh) — “Meditation.” A sustained continuity of attention in which awareness remains steadily connected with its object.

Samadhi (suh·maa·dhee) — “Absorption.” A state in which the distinction between the meditator and the object of meditation becomes increasingly attenuated or transcended.

Stories, identities, relationships, and interpretations of Hindu deities vary across texts, regions, lineages, and traditions. These descriptions offer concise points of orientation rather than definitive accounts.

Trimurti (tree·mhur·tee) — “Three forms.” A theological grouping of Brahma, Vishnu, and Shiva associated respectively with creation, preservation, and transformation or dissolution.

• Brahma (bruh·muh) — A deity associated with creation and sometimes described as the creator within the Trimurti.
• Vishnu (vish·noo) — A major Hindu deity associated with preservation, protection, and sustaining cosmic order.
  • Rama (raa·muh) — A major avatar of Vishnu and central figure of the Ramayana, where his exile, the abduction of Sita, and the effort to rescue her form the heart of the epic.
  • Krishna (krish·nuh) — A major deity and avatar of Vishnu in many traditions. Krishna appears throughout Hindu literature and serves as Arjuna’s charioteer and teacher in the Bhagavad Gita.
  • Buddha (boo·duh) — “Awakened one.” In some Vaishnava traditions, the Buddha is included among the avatars of Vishnu. Buddhism understands the Buddha within its own distinct religious and philosophical traditions.
• Shiva (shi·vuh) — “Auspicious one.” A major Hindu deity associated with consciousness, transformation, dissolution, meditation, and yoga.
  • Hanuman (haa·noo·maan) — A beloved figure of the Ramayana associated with extraordinary strength, courage, service, and devotion to Rama. Hanuman is traditionally described as the son of the wind deity Vayu and, in some traditions, as an aspect or incarnation of Shiva.

Tridevi (tree·dai·vee) — “Three goddesses.” A grouping of Saraswati, Lakshmi, and Parvati representing major expressions of divine feminine power.

• Saraswati (suh·ruh·svuh·tee) — Goddess associated with knowledge, learning, music, language, and the arts. Saraswati is commonly associated with Brahma.
• Lakshmi (luhk·shmee) — Goddess associated with prosperity, abundance, good fortune, generosity, and well-being. Lakshmi is commonly associated with Vishnu.
  • Sita (see·tuh) — Central figure of the Ramayana, wife of Rama, and a figure associated with devotion, strength, endurance, and integrity. In many traditions, Sita is understood as an incarnation of Lakshmi.
  • Radha (raad·huh) — A central figure in Krishna devotional traditions whose relationship with Krishna has become an important expression of divine love and devotion. In some traditions, Radha is understood as an expression or incarnation of Lakshmi.
• Parvati (paar·vuh·tee) — “Daughter of the mountain.” Goddess associated with love, fertility, devotion, strength, and divine power. Parvati is the consort of Shiva.
  • Durga (door·guh) — “Invincible” or “inaccessible.” A powerful warrior form of the Goddess associated with protection and the defeat of forces that threaten cosmic order.
  • Kali (kaa·lee) — A powerful form of the Goddess associated with time, transformation, death, destruction of ego and illusion, and liberation.

Agni (uhg·nee) — The Vedic deity of fire, central to sacrificial ritual and understood as a carrier of offerings between humans and the gods.

Chandra (chuhn·druh) — The lunar deity associated with the moon, night, vegetation, and cyclical rhythms.

Ganesha (guh·nay·shuh) — The elephant-headed deity associated with wisdom, beginnings, learning, and the removal of obstacles. Ganesha is traditionally described as a son of Shiva and Parvati and is commonly honored at the beginning of new endeavors.

Garuda (guh·roo·duh) — A powerful divine bird or eagle-like being and the vahana, or vehicle, of Vishnu. Garuda is strongly associated with overcoming serpents and appears throughout Hindu and Buddhist traditions.

Indra (in·druh) — A prominent Vedic deity associated with storms, rain, lightning, warfare, and kingship. Indra wields the thunderbolt known as the vajra.

Surya (soor·yuh) — The solar deity and personification of the sun, associated with light, vitality, vision, and life-giving energy.

Vayu (vaa·yoo) — The Vedic deity of wind and air, associated with movement, breath, and vital force.

Yama (yuh·muh) — A deity associated with death, justice, and the realm of the dead, traditionally understood as a guardian of moral and cosmic order.