Yoga Ayush Portal

S.No.	Word - D	Sound	Description	Key Word
1	daiva	Relating to the devas (q.v.)	Relating to the devas (q.v.)	d
2	daksha	Capable; clever; dexterous; right (not left) Dakṣa (Prajāpati)	. Dakṣa means ‘capable’, ‘clever’ or ‘dexterous’ and refers to a person who is with these qualities. It can also mean ‘right’ (i.e. not left). It is the name of a Prajāpati who features in stories. Viṣṇu Purāṇa (6.7.64-68) states that, while Viṣṇu is omnipresent, he is present more strongly in certain creatures. His presence is lowest in lifeless objects and increases slowly from stationary living objects (plants, etc.) to mobile living objects (insects, wild animals, domestic animals progressively) upto hu	d
3	dakshinayanam	The southern movement of the sun.	The movement of the sun from the north to the south during the period from 21 June to 21 December is called dakṣiṇāyaṇa (see uttarāyaṇa for explanation). In the context of yoga, it also refers to the movement of prāṇa from iḍā to piṅgalā.	d
4	dakshninagni	Dakṣiṇa (fire)	Three fires were kept in ancient households. These are āhavanīya, gārhapatya and dakṣiṇa. Literally meaning ‘the southern fire’, it was used in specific rituals.	d
5	danam	Giving; donation; charity	Dāna means ‘donation’ or ‘charity’. Dāna is mentioned as a yama or niyama in certain texts and features prominently in the Dharmaśāstras as a way of removing pāpa or gaining puṇya. The Bhagavadgītā states that while several actions are given up so that the yogī can withdraw from worldly activities, yajña, dāna and tapas are not to be left out. This is because, when done without wishing for the results, these three activities push the person towards mokṣa by leading to tyāga and instilling a sense of vairāgy	d
6	darpa	Pride; conceit; arrogance	Darpa, meaning ‘pride’, is a negative quality in the context of yoga. It is not puruṣa but prakṛti which does any act. Pride is contrary to this idea. The yogī must strive to rid himself of all notions of ‘I’ and ‘my’ in order to attain success in yoga. Darpa is also one of the āsurī sampad mentioned in the Bhagavadgītā (see sampad).	d
7	darshanam	Seeing; sight; vision; inspection; discernment; Darśana (philosophy)	Darśana is the act of seeing. It may also mean ‘sight’ or ‘vision’. Like other words for ‘seeing’, it can also be used for ‘perceiving’. By consequence, darśana can mean ‘inspection’ and ‘discernment’. Darśana is the word used for referring to the philosophical schools of Ancient India. ‘Philosophy’ does not encompass their scope accurately, since the content of darśanas includes a mixture of science, philosophy and religion; however ‘philosophy’ is the most common translation of this term. There are six ās	d
8	daurmanasya	Frustration; sadness	Daurmansya is the feeling that arises when wishes are not fulfilled. It is one of the things that arise alongside vikṣepa. Īśvarapraṇidhāna, which involves surrendering the results of one’s actions to Īśvara, is one of the niyamas that a yogī is expected to follow. When this is done, the person does not expect the result in any particular way and comes to terms with the results immediately. Then, daurmanasya does not occur.	d
9	daya	Mercy; compassion	Dayā meaning ‘mercy’ or ‘compassion’ is one the foundational qualities that a yogī is expected to possess. It is often included as a yama or niyama in various texts and is one of the daivī sampad mentioned in the Bhagavadgītā (see sampad).	d
10	deepana	See agnidīpana	See agnidīpana	d
11	deha	Body (See śarīra)	Body (See śarīra)	d
12	dehagni	See jaṭharāgni	See jaṭharāgni	d
13	dehi	Person living in the body (see jīva)	Person living in the body (see jīva)	d
14	desha	Place; region; area	Deśa means ‘place’ or ‘region’. It is primarily used in two contexts: geographically, e.g. kāmboja-deśa is the ‘land of the Kāmbojas’, and when referring to the parts of the body, e.g. kaṇṭha-deśa is the ‘region of the neck’ or ‘neck area’. Deśa is relevant in the context of dhāraṇā where several places of the body are mentioned for dhāraṇā meant for various purposes. Deśa also regularly appears with kāla (time) in technical literature. Here, it refers to the fact that any injunction must be interpreted in	d
15	deva	God; deity; male deity; the divinities	. Deva means ‘god’. Deva is the masculine form and can include both masculine and feminine. However, when referring to a female deity specifically, devī is used (q.v.). Two classes of Gods are distinguished in Indian literature – the lower (sometimes called demigods) and the higher (the Gods proper). While deva is an epithet for the higher Gods, it is more often used to designate the lower Gods. The higher Gods are the Trimūrti – Brahmā, Viṣṇu and Śiva (including their forms and incarnations) – as well as D	d
16	devadatta	Devadatta (vāyu); Devadatta (name); a random person	Devadatta is composed of deva meaning ‘god’ and datta meaning ‘given’. It was a common male name implying that the parents consider their child to be a gift from God. It is used in literature to denote a ‘random person’. Hence, the sentence ‘Devadatta has come’ does not (usually) mean that an actual person named Devadatta has come but that this act of coming may be used for illustrating some point or as an example of something else. Devadatta is also the name given to a kind of vāyu in the ten-fold classifi	d
17	devi	Goddess; female deity (see Īśvarī); kuṇḍalinī (q.v.)	Goddess; female deity (see Īśvarī); kuṇḍalinī (q.v.)	d
18	dhananjaya	Arjuna; Dhanañjaya (vāyu)	Dhanañjaya is a name of Arjuna and literally means ‘wealth-conquering’. Dhanañjaya is also a vāyu in the system of ten prāṇas which is responsible for the state of the body after death, or production of kapha or production of sound, depending on the text. The glow of the body after death in case of a yogī is said to be due to the strength of dhanañjaya.	d
19	dhanurasanam	The bow pose	Dhanurāsana is composed of dhanus meaning ‘bow’ and āsana meaning ‘posture’ (see āsana). While lying on the stomach, the legs are placed on the ground like a rod. Using the hands, they are held and brought up. The head is also brought up so that the toes of the legs touch the ears. The entire body then resembles a bent bow.	d
20	dharana	Holding; supporting; retaining; concentration; Dhāraṇā (the sixth aṅga)	Dhāraṇā is the sixth of the eight aṅgas in yoga. Through the process of pratyāhāra which comes before dhāraṇā, the sense organs and the mind which are always scattered in various objects of the world are brought together, away from these objects. Dhāraṇā involves placing them on an object of the yogī’s choice, which may be an external object, a part of the body, an image in the mind or something else. Various kinds of dhāraṇā exist and each brings its own results. This includes siddhis and mokṣa. (See dhyān	d
21	dharmi	Characterised by dharma; that in which dharma rests	A person who follows dharma, by doing duty, meritorious deeds, etc. is a dharmī. Dharma, in the meaning of ‘quality’, exists in an object. That object is a dharmī. (See dharma)	d
22	dhatu	Layer; ingredient; element; tanmātra; indriya; material from the earth; tridhātu (Upaniṣad); doṣa; saptadhātu (Āyurveda);	Dhātu has the basic meaning of ‘layer’, ‘ingredient’ or ‘substance’. It can refer to five elements (see pañcabhūta), the corresponding tanmātras (q.v.) or the five indriyas (q.v.). In some cases Brahman is added to the list of five elements giving six dhātus. In the sense of substance, it also designates any material that is derived from the earth such as mineral, ore, metal, etc. It can also refer to the materials that make up the body. The Chāndogya Upaniṣad mentions three dhātus, viz. purīṣa (excrement),	d
23	dhauti	Dhauti (Haṭhayoga)	Dhauti is one of the ṣatkarma or ṣaṭkriyā in Haṭhayoga that is a set of cleaning procedures for the body. This goal of dhauti is to achieve nāḍīśuddhi (q.v.) and remove kapha which causes blockages in the body.	d
24	dhrutikaranam	Cause for support	Dhṛtikāraṇa is composed of dhṛti meaning ‘support’ or and kāraṇa meaning ‘cause’. It is one of the nine causes for any action mentioned in the Vyāsabhāṣya (2.28). The cause of support is just as the body is of the sense-organs, and vice versa; the elements are of the bodies, and each of these are mutually for others, so also the animals, the humans and the divine bodies upholding one another.	d
25	dhruva	Fixed; unchangeable; eternal; pole star; [certainly]	Dhruva means ‘fixed’, ‘unchangeable’ or ‘eternal’. It is used to describe Brahman since Brahman is eternal and does not change. It is also used to refer to the pole star. The form dhruvam is an adverb meaning ‘certainly’, ‘definitely’ or ‘without a doubt’.	d
26	dhvani	See nāda	See nāda	d
27	dhyanam	Meditation; thinking; reflection; Dhyāna (the seventh aṅga)	Dhyāna is the seventh aṅga in the eight aṅgas of yoga. It is usually translated as ‘meditation’ or ‘contemplation’. Though described as a separate aṅga, it blends into its neighbouring aṅgas – dhāraṇā and samādhi. The yamas and niyamas bring mental strength to the person. Once seated in a comfortable posture (āsana), the yogī engages in prāṇāyāma. The control of breath calms the mind and removes the issues of the body. Then through pratyāhāra, the sense organs and the mind which remain scattered in various	d
28	dhyanasthanam	Place on the body, on which dhyāna is done (q.v.)	Place on the body, on which dhyāna is done (q.v.)	d
29	dhyeya	Object of dhyāna (body part, image, etc.) (q.v.)	Object of dhyāna (body part, image, etc.) (q.v.)	d
30	divya	Divine; agreeable; heavenly; supernatural	Divya means ‘pertaining to the heaven (or Gods)’. It can be used in the above senses. Divya is used with the indriyas in Yogasūtra and Vyāsabhāṣya to refer to ‘higher vision’, etc. which are siddhis that give the yogī the ability to use the indriyas beyond their human limitations (i.e. supernatural senses). Divya is also related to ādhidaivika (q.v.)	d
31	dosha	Fault; deficiency; sinfulness; guilt; crime; harm; damage; inconvenience; detriment; reproach; Doṣa (Āyurveda)	Doṣa means ‘fault’ or ‘issue’ and can be used in all of the above senses. Doṣa is a prominent concept in Āyurveda and this concept is carried over into several subjects including yoga. In Āyurveda, a doṣa is a particular object in the body whose malfunction can be traced as the cause of diseases. Three doṣas are identified: vāyu, pitta and kapha. As with the pañcabhūta system as well as several other systems used across Indian literature, the system of three doṣas is a model. Diseases, foods, medicines and	d
32	drashta	Person who sees or experiences (see puruṣa)	Person who sees or experiences (see puruṣa)	d
33	drashtrutvam	The quality of being a draṣṭṛ (seer, experiencer), i.e. puruṣa (q.v.)	The quality of being a draṣṭṛ (seer, experiencer), i.e. puruṣa (q.v.)	d
34	drushi	Seer, i.e. experiencer (see puruṣa)	Seer, i.e. experiencer (see puruṣa)	d
35	drushta	Seen; experienced	Dṛṣṭa means ‘seen’ or ‘experienced’. An object is perceived when the mind works with the jñānendriyas and not when the jñānendriyas work alone. Further, the object of any perception is always viśeṣa and not sāmānya (q.v.). Dṛṣṭa may refer to any object or result that is perceivable as opposed to adṛṣṭa (puṇya and pāpa) which cannot be perceived. It is also a synonym of pratyakṣa (q.v.). The compound dṛṣṭa-janma refers to the birth (janma) that can be seen, i.e. the present one, as opposed to adṛṣṭa-janma wh	d
36	drushtantha	Example	An example used to illustrate a concept is called dṛṣṭānta. Brahman does not have parallel hence cannot be explained using examples.	d
37	drushti	Sight	Dṛṣṭi refers to the act of seeing or the capacity of seeing. Like other words for sight, it can be used for perception as well. Cakṣus (the eye) and manas (the mind) are the means through which dṛṣṭi is accomplished.	d
38	drushyam	Seen; perceived	Dṛśya refers to the object that is seen or perceived. It is a synonym of viṣaya (q.v.), and is used in conjunction with draṣṭṛ (seer or experiencer), i.e. puruṣa.	d
39	duhkham	Sorrow; discomfort; pain; difficulty	Duḥkha means ‘sorrow’ or ‘pain’. It can also mean ‘discomfort’ of ‘difficulty’ (such as effort). It is a broad concept in philosophy that has several nuances. In general parlance, it refers to the temporary emotion of sadness that comes in the mind. In this sense, it is one of the things that accompany the vikṣepas. It is distinguished from daurmanasya which is the feeling of frustration or sadness when a want is not fulfilled. Sukha (happiness) and duḥkha are two temporary emotions which motivate people to	d
40	duhkhavighata	Removal of pain	Duḥkhavighāta is composed of duḥkha meaning ‘pain’ and vighāta meaning ‘crushing’, ‘shattering’ or ‘removal’. It refers to the temporary remedies used to remove duḥkha (q.v.).	d
41	dushkruta	Wrong deed (pāpa)	Duṣkṛta is composed of the prefix dus- meaning ‘bad’ or ‘wrong’ and kṛta meaning ‘done’ (i.e. ‘action’ or ‘act’). It is a synonym of pāpa (q.v.).	d
42	dvandvam	Pair (esp. that of opposites)	Dvandva refers to a pair, esp. that of opposites. Examples include happiness and sadness, cold and heat, etc. Yoga aims at creating mental tranquility. Out of the two elements of any dvandva, one element of the dvandva is liked by the person while the other is not. An ordinary person (non-yogī) wishes for that which he likes and discards or runs away from that which he does not like. This creates rāga (attachment) towards that which he likes and dveṣa (hatred) towards that which he does not like. A person t	d
43	dvaram	Door; gate; passage; entrance; opening (esp. of the human body); [by the means or medium of]	Dvāra is used in the sense of ‘door’, ‘gate’, ‘passage’ (to enter) or ‘entrance’. It is often used with nava (meaning ‘nine’) to indicate the body, which has nine openings. These are the two eyes, two nostrils, two ears, mouth, genitals and anus. The body is pictured as a city with nine dvāras (gates). The forms dvāreṇa and dvārā, when used as suffixes, mean ‘by the means of’ or ‘by the medium of’.	d
44	dvesham	See rāga	See rāga	d

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