YCB Level 2 key terms

A systematic discipline of body, breath and mind aimed at stilling mental fluctuations and uniting individual consciousness with universal consciousness; the classical definition comes from Patanjali's Yoga Sutra 1.2.

A branch of yoga that uses physical postures, breath regulation, cleansing techniques, bandhas and mudras to purify the body and balance solar and lunar energies, preparing the practitioner for deeper meditation.

The five sheaths said to cover the true self in the Taittiriya Upanishad: food body (annamaya), energy body (pranamaya), mental body (manomaya), wisdom body (vijnanamaya) and bliss body (anandamaya).

Patanjali's eight-limbed path: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi, taught as progressive stages of ethical living, self-discipline and meditative absorption.

The changing patterns, thoughts and modifications arising in the mind-stuff; Yoga Sutra 1.2 defines yoga as the settling of these fluctuations so the observer rests in its own nature.

The first limb of Ashtanga Yoga: five social restraints - ahimsa (non-violence), satya (truthfulness), asteya (non-stealing), brahmacharya (moderation in sensual pleasure) and aparigraha (non-possessiveness).

The second limb of Ashtanga Yoga: five personal observances - shaucha (cleanliness), santosha (contentment), tapas (austerity), svadhyaya (self-study) and ishvarapranidhana (surrender to God).

Yoga Sutra 2.46: a posture should be steady and stable (sthira) yet comfortable and relaxed (sukha); effort is balanced with ease so the practitioner can sit steadily for pranayama and meditation.

Sustained, repeated practice done with faith and effort over a long period without interruption; with vairagya (non-attachment to outcomes) it forms the twin means for stilling the mind, as stated in Yoga Sutra 1.12–1.14.

The Bhagavad Gita's teaching of action performed without attachment to results: one does one's duty sincerely while offering outcomes to the divine, which purifies the mind and reduces anxiety about success or failure.

In the Bhagavad Gita, a person of steady wisdom: one who has controlled the senses, is undisturbed by sorrow and pleasure, free from craving, fear and anger, and remains balanced in all situations.

The three qualities of prakriti described in the Bhagavad Gita and Samkhya: sattva (clarity, balance), rajas (activity, restlessness) and tamas (inertia, dullness); their proportion shapes temperament, diet and behaviour.

The seventh limb of Ashtanga Yoga: sustained, effortless flow of attention on a single object, following dharana (concentration) and leading to samadhi; hatha texts pursue it after pranayama and mudras.

Six classical hatha cleansing techniques for removing excess mucus and impurities: dhauti, basti, neti, trataka, nauli and kapalabhati. Described in the Hathapradipika, they prepare the body for pranayama.

Nasal cleansing with lukewarm saline water poured through a neti pot into one nostril and out the other; it clears mucus, improves nasal breathing and is one of the shatkarma practices.

A rapid, forceful abdominal exhalation with passive inhalation, classed as a shatkarma kriya but also used to prepare for pranayama; it clears the respiratory passages, tones abdominal muscles and energises the mind.

Steady, unblinking gazing at a single point such as a candle flame, followed by closing the eyes and holding the after-image; it trains concentration, rests the eyes and is one of the six shatkarmas.

Subtle yogic exercises of the joints, neck, wrists, ankles and eyes performed with slow movement and breath awareness; they loosen stiffness, improve circulation and prepare the body for asana practice.

A steady, comfortable physical posture, the third limb of Ashtanga Yoga; hatha texts describe many asanas used to gain stability, flexibility and health, and to sit long for meditation.

Regulation and extension of the breath and prana through techniques of inhalation, exhalation and retention; the fourth limb of Ashtanga Yoga, practised after asana with a steady posture and clean nostrils.

Holding of the breath, either after full inhalation (antar kumbhaka) or after complete exhalation (bahya kumbhaka); the Hathapradipika treats it as central to pranayama, and it is traditionally learned only under guidance.

A yogic lock or binding: deliberate contraction of specific muscles and internal pressure to redirect prana during retention; the three main ones are mula, uddiyana and jalandhara bandha.

Root lock: contraction of the perineal region in men and the cervix area in women, applied with breath retention to seal prana downwards, strengthen the pelvic floor and support stability in asana and pranayama.

Abdominal lock performed after full exhalation: the abdomen is drawn up and back under the ribs while the diaphragm stays relaxed, massaging abdominal organs and supporting nauli and breath retention.

Throat lock: the chin is pressed into the chest while the neck stays straight, closing the throat and preventing pressure in the head during breath retention; it is applied together with the other bandhas.

A seal or gesture - hand gestures such as chin mudra, or whole-body seals such as yoga mudra - used with breath and bandhas to direct prana and deepen concentration in hatha practice.

A dome-shaped muscle separating the chest from the abdomen; its contraction flattens it and draws air into the lungs. In yogic breathing it descends on inhalation, producing slow, deep abdominal breathing.

The involuntary part of the nervous system controlling heart rate, digestion and glands; it has sympathetic (arousal) and parasympathetic (rest) branches. Slow breathing and relaxation shift the balance toward parasympathetic activity.

The tenth cranial nerve, carrying parasympathetic fibres to heart, lungs and gut; stimulation by long, slow exhalations and humming increases vagal tone, lowering heart rate and supporting the relaxation response.

The body's tendency to keep internal conditions such as temperature, blood pH, glucose and blood pressure within a stable range through feedback mechanisms; yoga supports homeostasis through breath, movement and relaxation.

A non-communicable condition arising mainly from unhealthy habits - poor diet, inactivity, tobacco, alcohol and chronic stress - such as obesity, type 2 diabetes, hypertension and heart disease; lifestyle change is central to prevention and management.

Food and the act of eating in yogic thought; ahara covers both what nourishes the body and impressions gathered through the senses, and classical texts stress purity and moderation of food as a foundation for practice.

Moderate, balanced eating recommended in the Hathapradipika: filling half the stomach with food, one quarter with water and leaving one quarter empty; food should be simple, wholesome and pleasing, avoiding stale or over-fried items.

A daily routine aligned with natural cycles, as described in Ayurveda and yoga: rising early, cleansing, asana, pranayama, meditation, wholesome meals at set times and adequate sleep; regularity supports digestion, energy and disease prevention.

The body's non-specific response to demand, driven by the sympathetic nervous system and hormones such as cortisol and adrenaline; short-term stress is adaptive, but chronic stress impairs sleep, immunity, digestion and mood.

A written outline of a class prepared in advance: learning objectives, sequence of sukshma vyayama, asana, pranayama and relaxation, timings, instructions, props and safety points, plus a closing check of whether objectives were met.

A condition or situation in which a practice should be modified, avoided or taught only with expert supervision - for example breath retention in hypertension, kapalabhati in pregnancy, or inversions in glaucoma.

An oral examination in which the candidate answers questions face to face on theory, practice and teaching rationale, demonstrating understanding of concepts, contraindications and the reasons behind each technique.

A candidate's structured review of their own performance - demonstration quality, voice, instructions, safety and sequencing - using a checklist or rubric, identifying strengths and specific points for improvement in future classes.