The Main Mantras Used in Yoga

Many of us arrive at yoga through the body — a stiff back, stress, or simple curiosity. What we sometimes find, however, is a tradition that extends much further: a philosophy, a set of practices for the mind, and, for many newcomers, the slightly unfamiliar experience of chanting. The sounds feel strange at first, particularly when you don’t know what they mean.

In this article, we will explore the main mantras used in yoga practice — what they mean, where they come from, and why they are still used today. I am not an expert in Vedic chanting or Sanskrit phonetics, so I will focus on meaning and context. If you want to practice these mantras properly, working with a teacher who uses them regularly will give you much more than any written explanation can.

What is a mantra?

The word mantra comes from two Sanskrit roots: man (mind) and tra (tool or instrument). A mantra is, literally, a tool for the mind. The idea is that repeating certain sounds or phrases — aloud, in a whisper, or silently — creates a specific quality of attention. The repetition is not meant to be automatic. It is meant to anchor the mind to something consistent, as an alternative to following its usual wandering.

According to yoga philosophy, sounds are not neutral. Certain syllables are said to carry particular qualities of resonance that affect the nervous system, the breath, and the quality of inner attention. Whether you approach this from a traditional standpoint or a more pragmatic one, the basic observation is the same: chanting changes how the mind feels. That alone is reason enough to explore these practices.

1. Om (Aum)

Om is the most widely recognized mantra in yoga, and perhaps the most reduced. In many classes it becomes a kind of collective settling before and after practice, without much thought given to what it actually represents.

In the Vedantic and yoga traditions, Om (written Aum in Sanskrit) is described as the primordial sound — the vibration underlying all of existence. The three syllables A-U-M correspond to the three states of consciousness: waking, dreaming, and deep sleep. The silence that follows the sound represents turiya, the fourth state — pure, undivided awareness.

You don’t have to accept this cosmology to use Om. Many practitioners simply find that chanting it creates a shift in attention, a moment of collective quieting before the practice begins. That is a real effect, and it is enough of a reason to engage with it.

2. The Gayatri Mantra

The Gayatri Mantra is one of the oldest in recorded history, appearing in the Rig Veda around 1500 BCE. It is a prayer addressed to Savitur, the sun understood as the source of light and intelligence:

Om bhur bhuva svah Tat savitur varenyam Bhargo devasya dhimahi Dhiyo yo nah prachodayat

The meaning is approximately: “We meditate on the radiant light of the divine sun. May it illuminate our minds.”

Traditionally chanted at dawn and dusk, the Gayatri is sometimes used as an opening invocation in yoga classes. What distinguishes it from many prayers is its orientation — it is not a petition but a meditation, a turning of attention toward clarity rather than a request for something specific. That quality makes it a natural fit for the beginning of a practice.

3. Om Namah Shivaya

Om Namah Shivaya comes from the Shaivite tradition, centred on Shiva as the principle of consciousness in its most essential form. Literally, it translates as “I bow to Shiva.” In the broader yogic context, it is often understood as “I honour my own true nature” or “I bow to the divine within.”

The mantra contains five syllables — Na Ma Shi Va Ya — which in some traditions correspond to the five elements: earth, water, fire, air, and space. It is central to the Shaiva Siddhanta lineage, though today it is used across many yoga styles. Its simplicity and rhythmic quality make it one of the more accessible mantras for sustained repetition, which is partly why it has spread so widely.

4. So Hum

So Hum is a breath mantra. So (or Sah) means “that” — referring to something universal, beyond the individual. Hum (or Aham) means “I am.” Together: “I am that.” The teaching behind it is that individual consciousness and universal consciousness are not fundamentally separate — which is one of the central ideas in Vedantic philosophy.

In practice, So is coordinated with the inhalation and Hum with the exhalation. This makes it one of the most accessible mantras for meditation, because it is already built into the breath. You do not need to memorize anything. You simply listen to what is already happening, and follow it with the words. Many practitioners use So Hum in pranayama or seated meditation as a way of staying with the breath rather than drifting.

5. Lokah Samastah Sukhino Bhavantu

This mantra will be familiar to anyone who has practiced Ashtanga yoga, where it is traditionally chanted at the close of practice:

Lokah samastah sukhino bhavantu

“May all beings in all the worlds be happy and free. May my thoughts, words, and actions contribute to that happiness and freedom.”

Its precise origins are debated — it does not appear in the classical Vedic texts in this form — but its meaning is clear and its use widespread. What it does at the end of practice is reorient the work outward. After an hour spent focused on the internal — on breath, posture, sensation — it is a reminder that the practice is not purely personal. It can be an offering.

6. Om Shanti Shanti Shanti

Shanti means peace in Sanskrit — not the superficial quiet of an absence of noise, but a deep, settled stillness. The triple repetition comes from the Vedic tradition, where peace is invoked at three levels: the body, the mind, and the outer world.

It is commonly chanted at the end of classes and meditation sessions. The effect of the triple repetition is worth noticing: by the third Shanti, something in the room tends to shift. It arrives in a different quality of silence than the first one did.

Conclusion

Mantras are not obligatory in yoga. A practice built entirely around posture, breath, and attention can be complete and meaningful without chanting a single word. However, if you have ever found yourself moved by the chanting at the end of class — or simply curious about what these phrases actually mean — it is worth spending time with them.

Each of the mantras described here has its own tradition and depth, and I have only given a broad introduction. What strikes me about all of them, however, is how consistent the underlying invitation is: set down the internal noise, if only for a moment, and attend to something quieter. That is also what the postures ask of us. Mantra practice is, in that sense, not separate from the rest of yoga — it is the same practice in a different form.