Sanskrit Terms Starting with V

Vairāgya (वैराग़्य) literally means “without rāga (passion)”. It signifies a deep dispassion or indifference to sensory desires and outcomes. In Patanjali’s Yoga Sūtra (1.12), abhyāsa (steady practice) and vairāgya are paired as the two essential attitudes that still the mind’s fluctuations.

Classical texts describe stages of vairāgya – from mild indifference to complete renunciation – where one gradually reduces attachments. In practice, developing vairāgya means remaining balanced whether in pleasure or pain, which purifies the mind and supports inner peace.

Vajra (वज्र) denotes both a thunderbolt and a diamond. In Hindu mythology, the vajra is Indra’s mythic weapon, combining the lightning’s force with the diamond’s hardness. Symbolically, it stands for spiritual potency and firmness of spirit.

In Tantric tradition (and later Vajrayāna Buddhism), the vajra is a ritual symbol (dorje in Tibetan) of the masculine, enlightened consciousness – indestructible and powerful. In yoga contexts, the term appears in names like Vajrasana (the “thunderbolt pose,” a kneeling posture) and in references to the subtle energy channel (the ‘vajra nadi’) associated with the spine.

Vandanam (वन्दनम्) literally means “salutation” or “adoration.” In devotional practice it is the act of worshipful offering. For example, Vaishnava traditions list Vandanam as one of the nine forms of bhakti (navadha-bhakti), emphasizing prayer and respectful obeisance.

Vandanam can take the form of traditional liturgical prayer or spontaneous heartfelt praise, aimed at drawing the practitioner’s mind closer to the divine. By practicing Vandanam, one cultivates humility and love, deepening one’s devotion and sense of connection to the sacred.

Vāsanā (वासना) literally means “that which one dwells in” – the latent impressions left in the mind. In Vedanta and Yoga philosophy, vasanas are the residual karmic imprints and habitual tendencies from previous actions or lives. These subtle impressions subconsciously steer one’s desires and reactions.

For instance, an ingrained fear or craving is a vasana. Yoga and meditation practices aim to bring awareness to these vasanas so they can be diminished. When such conditioned urges are released, the mind becomes clearer. Patanjali hints at this by noting that unresolved vasanas are obstacles to concentration and spiritual growth.

Vasiṣṭhāsana (वसिष्ठासन) is named after the sage Vasiṣṭha. In Sanskrit, Vasiṣṭha can mean “most excellent” or refer to that legendary sage. The pose challenges balance and builds concentrated strength. From a yogic perspective, practicing Vasisthasana is said to cultivate steadiness of mind and fortitude, reflecting Vasiṣṭha’s own character.

Physiologically, the posture strengthens the shoulders, arms, core and legs while stretching the wrists and ankles. It opens the side body and requires focused balance, making it a skillful posture often included in vinyasa flows and ashtanga sequences to develop discipline and awareness.

Vāstu (वास्तु) literally means “dwelling” or “site”. It is the root of Vāstu-śāstra, the classical science of architecture and spatial design. Vāstu-śāstra provides guidelines to align buildings harmoniously with natural forces, the five elements and cardinal directions.

For example, floor plans and window placements are chosen to balance earth and sky energies. In yoga and holistic living, Vastu ideas sometimes influence how one sets up a meditation space or home environment. The intention is to create an atmosphere conducive to well-being by respecting universal principles of space, akin to feng shui in other traditions.

Vāta (वात) literally denotes “air” or “wind”. As an Ayurvedic dosha (along with Pitta and Kapha), vata combines space and air elements. It governs all motion in the body: breathing, circulation, nerve impulses, digestion and even thought movement.

Vata qualities are cold, dry, light and mobile. Yoga and Ayurvedic philosophy emphasize keeping vata balanced through grounding, warm, routine practices. Excessive vata (from stress, diet or weather) can lead to anxiety, insomnia or joint pain. By harmonizing vata – for example with gentle breath work, steady postures and warm environments – one cultivates steadiness and calm.

Vātāyana (वातायन) is a compound of vāta (wind) and āyana (passage). In Sanskrit it traditionally refers to a skylight, ventilation opening or a covered porch connected to fresh air. For example, ancient texts might describe a house with vāta-āyana for proper airflow.

In modern yoga contexts the term is rarely used, but its literal meaning underscores the importance of air circulation. In Vastu Shastra, architects ensure each room has appropriate vātāyana (air passages) to balance the elements and promote health.

Vātsalyabhāva (वात्सल्यभाव) literally means the “feeling of affection”. In devotional (bhakti) practice it is one of the primary loving attitudes toward God. This sentiment casts the devotee in the role of parent, showing tender care and protection toward the deity (often envisioned as a child form).

For example, devotees may lovingly care for an image of baby Krishna as a parent would. Vātsalyabhāva emphasizes selfless nurture and sweet affection. It is classically listed among the five principal bhakti moods in Vaishnavism, each expressing a different relationship (like friendship or servitude) with the divine.

Vāyu (वायु) is the Sanskrit term for wind/air. In yogic and Ayurvedic systems, it represents the prāṇa that animates the body. Vāyu is one of the five great elements (pañcha mahābhūta) and also the name of the Vedic wind deity.

Yogic texts describe five subtle vāyus (prāṇa, apāna, vyāna, udāna, samāna) that govern physiological functions and pranic flow. For example, pṛāṇa-vāyu resides in the chest (governing inhalation and circulation), while vyāna-vāyu pervades the whole body to distribute energy. Harmonizing vāyu through breath control (prāṇāyāma) and movement is key to balanced health and calm mind.

Vēdānta literally means the “conclusion” of the Vedas. It is the umbrella term for the end-section teachings of the Vedas (the Upanishads). Vedanta explores the nature of Brahman (the Absolute) and Ātman (the Self). A key principle is non-dual unity: for example, Advaita Vedanta teaches Ātman = Brahman.

Yoga philosophy often incorporates Vedanta ideas; both stress self-inquiry and realization of true nature. Vedanta schools also address ethics, devotion and cosmology, but all aim at moksha (liberation) through higher knowledge (jnana). For instance, the Mahavakya “Tat tvam asi” (“Thou art That”) encapsulates the Vedanta insight that individual and universal consciousness are one.

In Sanskrit, vidyā covers knowledge in general. Classical texts distinguish two kinds: aparā-vidyā (limited knowledge, e.g. of scriptures, arts) and parā-vidyā (transcendent knowledge). The highest vidyā is the understanding of ultimate truth – unity of Ātman and Brahman – which leads to liberation.

Yoga philosophy emphasizes vidyā as insight into reality, the opposite of avidyā (ignorance). For a practitioner, cultivating vidyā means seeking truth through study and meditation, so that one’s experience shifts from mere intellectual information to living realization of the Self.

Vijñānamaya-kośa literally means “made of wisdom/discernment”. In the kośa model of Pancha Koṣha, it is the fourth layer: the intellect that underlies the personal mind (manomaya kosha). This sheath contains the powers of mind like discrimination (buddhi), reasoning, and conscience.

It is responsible for inner decision-making and higher knowledge. In practice, it is the layer where ego and identification with mind begin to dissolve. The purpose of Yoga is not to stop using this kosha, but to refine and transcend it. As one purifies vijñānamaya, intuitive clarity increases and deeper levels of consciousness emerge.

In Sanskrit usage, vikṛti implies modification or distortion. Ayurvedically, vikṛti contrasts with prakṛti (inborn constitution). A person’s prakṛti is stable, but diet, season, emotions, etc. can produce vikṛti – an imbalanced state of doshas.

For example, a pitta-dominant person may develop vitiated kapha due to heavy food; this current condition is their vikṛti. Health is maintained by bringing vikṛti back toward prakṛti through lifestyle and yoga practices. Thus, identifying one’s vikṛti allows targeted balancing: treatments or yoga asanas and pranayama can be prescribed to correct specific excesses or deficiencies.

Viloma from vi- (against) and loma (hair) metaphorically means “against the grain”. In practice, Viloma Pranayama involves interrupting the breath: for example, inhaling in stages with pauses, or pausing during exhalation, contrary to a continuous breath.

This reverse or staggered breath pattern teaches fine control. It can be used gradually; many teachers suggest starting with Viloma (uneven breath) and then moving toward equal-breath (sama-vṛtti) practice as capacity grows. The effect is to refine awareness of breath and subtle pranic flow, deepening concentration and lung capacity.

As a numeral term, vimśati is straightforward: twenty. It appears in classical texts in lists and titles (e.g. the Mahabharata has chapters called vimśati for “the twentieth”). There are no special yoga-philosophical nuances; it is used wherever counting or ordinal references arise in Sanskrit works.

The term vinyāsa literally implies a purposeful arrangement or sequence. Traditionally, it referred to the detailed steps of moving into and out of an āsana. In modern practice (especially Ashtanga and Vinyasa Yoga), a “vinyasa” often means the dynamic transition between poses performed on inhalation/exhalation.

For example, in the Ashtanga system, a set number of vinyasas (movements-breaths) are counted in Sun Salutations and between postures. The concept highlights that each movement is done “in a special way” – i.e., aligned with breath – transforming asana practice into a meditative, flowing discipline.

The prefix vi- and root parita yield viparīta, literally “turned about”. It appears in many yoga terms. For example, viparīta-karaṇī (literally “doing the opposite”) names an inversion pose.

In a philosophical sense, viparīta can mean contrary knowledge – perceiving things backwards. Overall, it conveys the idea of reversal. In practice, any posture or technique prefixed by viparita typically involves an inverted position or reversing the usual flow of energy (such as legs-up-the-wall being the reverse of an upright standing pose).

Viparīta Karaṇī literally means “inverted action”. In traditional Hatha Yoga it was also considered a cleansing technique, but commonly it is practiced as a restorative inversion. By reversing gravity, it increases venous return and calms the nervous system, producing a rejuvenating effect.

Yogis describe it as nourishing the spinal fluids and subtle energy centers. Besides physical benefits (relaxing leg, hip and lower back muscles), it symbolizes letting go (reversing the usual effort) and is often recommended at the end of practice for relaxation. Some texts credit it with long-life benefits by vitalizing the throat and crown chakras.

In Sanskrit, viparyaya suggests a “reversed” or distorted view. Patanjali’s Yoga Sutras use it to describe one of the five mental fluctuations (vṛttis) to be calmed. Specifically, viparyaya is incorrect cognition: the mind judges an object wrongly (for example, mistaking a rope for a snake). This misapprehension arises from ignorance (avidyā).

Overcoming viparyaya requires study and clarity; as true knowledge (pramāṇa) replaces it, the practitioner gains correct insight. Cultivating right perception is thus essential on the yogic path to quiet the mind and realize truth.

Named after the fierce warrior Virabhadra (an incarnation of Shiva), Virabhadrasana I expresses heroic energy. The Sanskrit roots are vira (hero) and badhra (friend or armed warrior). In practice, it requires hips squared to the front, stretching the chest and front thigh, while building strength in the legs and core.

Yogic tradition views it as embodying inner courage and focus. It is often used to cultivate stamina and confidence. In terms of breathwork, some Ashtanga sequences count ten vinyasas to come into and out of Warrior I, linking breath tightly with each movement.

Like Warrior I, Virabhadrasana II is named for Virabhadra. This posture opens the hips and chest wider, increasing stamina. As described, you bend the front leg to stretch hip abductors and keep arms outstretched engaging shoulders.

It strengthens the legs and teaches endurance while cultivating a calm, unwavering gaze (drishti). Traditional sources note the name comes from a mythic hero-figure of strength. Psychologically, the pose is thought to awaken the inner “warrior” mindset – focused determination and the ability to face challenges with stability and balance.

Virabhadrasana III continues the series of warrior postures. It is intensely strengthening and stabilizing. In the pose, one leg carries the entire body weight while core and back muscles engage to keep the spine aligned.

It stretches the standing leg’s hamstrings and the top leg’s hip flexors, while shoulders and spine are lengthened. Balance and concentration are crucial here. This pose symbolically represents moving with purpose – the body forms one unified line, embodying the focus of a warrior advancing. It integrates the strength developed in I and II, challenging the practitioner’s composure and balance.

Virāha commonly denotes the pain of separation from the beloved. In devotional yoga (bhakti), it especially describes the yearning for God when God seems distant. Many saints consider vīraha a powerful spiritual mood: the soul’s ache for union purifies love.

For example, the Bhagavata Purana praises the gopis’ viraha for Krishna as the highest form of love, refining their devotion. Symbolically, experiencing virāha can deepen one’s inner longing and drive for oneness, motivating intense practice and surrender.

The name Virasana means “hero’s seat”. It is a classical seated asana in Hatha yoga. To enter Virasana, one starts from kneeling and then shifts the hips back to rest between the feet, which are kept together or slightly apart.

This pose gives a gentle stretch to the front of the thighs and ankles while the spine remains erect. It is commonly used for meditation or pranayama when sitting cross-legged is uncomfortable. A deep variation, Supta Virasana, involves leaning backward, increasing the stretch on the quadriceps and intensifying the chest and throat opening.

Vīrya conveys spirited effort or dynamism. In yogic texts, virya often parallels tapas – the disciplined vitality one cultivates through tapasya (practice). It embodies the stamina and determination that sustains spiritual practice.

In Patanjali’s Yoga Sutras commentary, virya is even equated with tapas (ardent enthusiasm). In Buddhist tradition, kāya-vīrya is one of the five spiritual faculties (energy). Practically, developing vīrya means building the courage and resilience to continue practice even when it is challenging, and brings an inner brightness or zest for life.

The term viṣamā means “unequal,” and vṛtti means “mode or fluctuation.” In breath practice, Viṣamā Vṛtti pranayama involves deliberate breathing ratios (e.g. inhaling longer than exhaling) or introducing pauses, rather than the smooth even breath of sama vṛtti.

Classical teaching suggests using visama-vṛtti (with reduced breath retention) as a preparatory stage before progressing to equalized rhythms. This technique can help balance irregular breath patterns: for instance, practicing 1:2:2:1 ratios (inhale:hold:exhale:hold) under guidance. Over time, the student then aims to make all parts equal (sama).

Viṣaya generally denotes the “subject matter” or object of attention. In philosophical context, viṣayas are sense-objects (sights, sounds, etc.) or any contents of experience. Yoga philosophy often warns against attachment to viṣayas – seeing them as sources of distraction.

For example, Patanjali says that attachment (rāga) arises from pleasure in viṣayas. Thus, for inner stillness one cultivates vairāgya (detachment) toward all viṣayas. In practice, performing actions as yoga or sacrifice means transforming engagements with external viṣayas into mindful offerings, thereby reducing their grip on one’s mind.

According to Hindu theology, Viṣṇu is part of the Trimūrti (with Brahmā and Śiva) and is responsible for preserving dharma. Devotees regard him as the supreme Lord in Vaishnavism, who descends in avataric forms to protect goodness.

Symbolically, Vishnu represents divine consciousness that pervades the world. In yoga contexts, reverence to Vishnu or his avatars reflects surrender to universal will. The mantra or meditation on Viṣṇu is meant to stabilize and purify the mind, akin to how Viṣṇu maintains balance in the cosmos.

Viśuddha means “especially pure”. It is located at the base of the throat and is traditionally associated with the element of ether (ākāśa). It’s considered the seat of speaking the truth and creative expression.

Deities linked to Vishuddha (like Panchavaktra Shiva) emphasize its function of purifying thought and speech. Yogic practices for Vishuddha include chanting (nāda) and neck/shoulder opening asanas. A balanced Vishuddha chakra is said to promote clear communication, artistic creativity and a sense of connectedness to the inner Self.

Viveka is often translated “right discrimination”. In Vedanta and Yoga, viveka is the key insight that separates the self from the non-self. Adi Shankaracharya extolled viveka in his texts, urging seekers to discriminate between the impermanent world and the unchanging Brahman.

In practical terms, it means perceiving clearly and making wise judgments. Even in asana practice, viveka might refer to intelligent awareness of alignment details. Cultivating viveka helps dissolving confusion (avidyā) and guides one steadily toward self-realization.

In classical Indian texts, Vṛścika simply refers to the scorpion insect. Astrologically, it denotes the Scorpio constellation and sign, which is associated with intensity and depth.

The term appears in contexts like dance (a “scorpion” movement) or architecture (the eighth rāśi in building symbolism). In any case, it carries the notion of something pointed or penetrating (like a scorpion’s sting). It does not have a specific yogic practice associated, but its imagery may be used symbolically (for example, in Kundalini imagery or animal-named poses).

Vṛtti literally signifies a turning or swirling movement. In Patanjali’s Yoga Sutras, the mind’s modifications (citta vṛttis) are the disturbances that yoga seeks to still. Patanjali identifies five kinds of vṛttis: right knowledge, misconception, imagination, deep sleep, and memory (pramāṇa, viparyaya, vikalpa, nidrā, smṛti).

Each vṛtti is a mode of mental activity. Yoga’s goal (Yoga Sutra 1.2) is vṛtti-nirodha, the cessation of these fluctuations, so the seer can rest in its own light. Meditation, breath work and discipline are methods to refine the vṛttis toward clarity and steadiness.

The Sanskrit word viyana means “pervading.” Vyana Vayu governs the network of circulation, the distribution of prana through all limbs and systems. It is said to reside in the heart region and extend through the nadis (energetic channels).

Its role is to integrate and support the other four vāyus: for instance, it carries the effects of the breath (prana vayu) and eliminates waste via apana. Balanced vyana is associated with feeling grounded and coordinated. Imbalanced vyana might manifest as clumsiness or disconnection. Yogic techniques like belly breathing and inversions are believed to strengthen and harmonize vyana throughout the body.

Traditionally called Veda Vyāsa, he is regarded as a divine seer and an incarnation of Vishnu to preserve knowledge. The name Vyasa means “arranger” or “compiler.” He organized the four Vedas from a single original and composed the Mahabharata epic (which includes the Bhagavad Gita).

In Vaishnava lore, he is considered a direct guru lineage holder. Many yoga and Vedanta teachings trace their roots through Vyasa’s works and commentaries. His role underlines the value placed on preserving and transmitting spiritual knowledge across generations.