Sphota

Mahābhāṣya: The Great Commentary of Patanjali

The Mahābhāṣya, or "Great Commentary," is one of the most revered works in the history of Indian linguistics and Sanskrit grammar. Composed by the sage Patañjali in the 2nd century BCE, it is a masterful exposition on select portions of the Aṣṭādhyāyī, the grammatical treatise of the earlier scholar Pāṇini. Along with the works of Pāṇini and Kātyāyana, the Mahābhāṣya forms the foundational trinity of Sanskrit grammar, deeply influencing not only the study of language but also the methods of logic, philosophy, and epistemology in Indian tradition.

The Mahābhāṣya was written in a period when the tradition of oral transmission and memorization was thriving. Scholars and grammarians sought to preserve and perfect the sacred language of Sanskrit, which was used in the Vedas, rituals, and classical literature. Pāṇini's Aṣṭādhyāyī, a terse and highly technical work, had already systematized Sanskrit grammar using about 4,000 sūtras or aphorisms. Kātyāyana had subsequently composed Vārttikas—brief critical notes or supplementary observations on Pāṇini’s work.

Patañjali’s Mahābhāṣya arose as a brilliant commentary on these systems, particularly focusing on Pāṇini's sūtras in the first four chapters of the Aṣṭādhyāyī and incorporating Kātyāyana’s Vārttikas. However, it was much more than a commentary—it was a philosophical and linguistic discourse.

Structure and Scope

The Mahābhāṣya is organized around the Pāṇinian sūtras, which it discusses in depth. The work is divided into eighty-five sections (āhnikas), which were designed for daily study. It covers approximately 1,228 of Pāṇini’s sūtras, focusing particularly on the rules concerning phonetics (śikṣā), morphology (vyākaraṇa), and semantics.

Patañjali’s commentary is not a mere explanation of grammatical rules. It also engages in dialectical reasoning, anticipates counter-arguments, and explores alternative interpretations. The text abounds in examples, counterexamples, analogies, and discussions that bridge grammar with logic (nyāya) and metaphysics.

One of the great contributions of the Mahābhāṣya is its sophisticated theory of language and meaning. Patañjali considers grammar not just as a mechanical system but as a tool for correct speech and communication. He asserts that the purpose of grammar is to preserve the purity of language and to ensure the correct transmission of sacred knowledge.

Sphoṭa Theory (Glimpse of Meaning): While not developed fully by Patañjali, the idea of sphoṭa—the indivisible sound unit carrying meaning—is hinted at. This would later be elaborated by Bhartṛhari in the Vākyapadīya.

Function of Words and Sentences: Patañjali discusses how meaning arises not merely from individual words, but from their structured usage in a sentence (vākyārtha), pointing toward early semantic theories.

Correct Usage (Sādhu-prayoga): The emphasis on correct usage links grammar with ethics and ritual purity, underlining the sacred responsibility of a grammarian.

Pramāṇa (Means of Knowledge): The Mahābhāṣya occasionally engages with epistemological issues, particularly when establishing the validity of grammatical rules.

Patañjali: The Grammarian and Philosopher

Patañjali, the author of the Mahābhāṣya, is often identified as a polymath. While some traditions conflate him with the author of the Yoga Sūtras, it is more likely that the grammarian and the yogic philosopher were different individuals. The Patañjali of the Mahābhāṣya was a sharp logician, an acute observer of language, and a thinker who revered the Vedic tradition.

His use of lively examples—often taken from everyday life—and his subtle humor make the Mahābhāṣya both intellectually profound and accessible in parts. He addresses scholars, students, and critics alike, defending the relevance and necessity of grammatical precision.

The Mahābhāṣya became a cornerstone for later grammatical works and commentaries. Scholars such as Bhartṛhari, Kaiyaṭa, and Nāgeśa Bhaṭṭa engaged with it extensively. In fact, most classical Sanskrit grammar taught in traditional schools (paṭhaśālās) even today owes its roots to the Mahābhāṣya tradition.

Moreover, its dialectical method influenced other fields like Nyāya (logic), Mīmāṃsā (ritual exegesis), and even early Buddhist scholasticism. The Indian approach to linguistics, exemplified by Patañjali, has been compared to the modern scientific method in its rigor and clarity.

The Mahābhāṣya is far more than a grammatical treatise—it is a window into the intellectual, philosophical, and spiritual world of ancient India. It reflects a culture that saw language not merely as a tool for communication, but as a sacred medium capable of preserving dharma, transmitting truth, and elevating the mind.

Patañjali’s genius lies in his ability to blend precision with philosophy, clarity with depth, and tradition with innovation. The Mahābhāṣya remains an enduring monument to human intellect and a testament to the Indian civilization’s deep engagement with the nature of language, knowledge, and meaning.

Quote:

śabdo 'py ayaṁ samartho draṣṭum arthaṁ pratyakṣavat

(under Paspasa Ahnika)

"Even a word, when properly used, reveals meaning as clearly as direct perception."

This emphasizes the power of language and grammar to convey truth with precision, akin to what is seen with the eyes.

Quote:

na hi śabdānām abādhitam kiñcit pravartate

(under discussion on śabdapramāṇa)

"Nothing operates without being regulated by words."

This shows the authority of language in organizing knowledge, behavior, and dharma.

Quote:

mahimā khalu śabdānām, yayā gāvo 'pi badhyante

(under Ahnika I)

"Such is the power of words that even cows are controlled by them."

Patañjali humorously points to the fact that even animals respond to sound or command, showing the influence of speech.

Quote:

śāstreṇa vinā na kaścit kuryāt kiñcit

(from introductory sections)

"Without the guidance of the śāstra (science or grammar), no one should attempt anything."

This underscores the importance of discipline and structure in knowledge.

Quote:

lokasya sarvasya laukikānām vyavahārāṇāṁ śabdā eva pramāṇam

(under discussions of śabda-pramāṇa)

"For all worldly activities and common life, words alone are the primary means of knowledge."

Here, Patañjali asserts that language is central not just in Vedic rituals but in all social and intellectual life.

Virupaksha.

Virupaksha Temple, Hampi: A Living Legacy of Sacred Grandeur

Nestled along the banks of the Tungabhadra River in the ancient city of Hampi, Karnataka, the Virupaksha Temple stands as a timeless symbol of India's spiritual and architectural glory. Towering over the ruins of a once-prosperous Vijayanagara Empire, this temple is not merely a historical monument—it is a living place of worship, continuously active since the 7th century, making it one of the oldest functioning temples in India.

A Temple Older Than Empires

The roots of the Virupaksha Temple predate the rise of the Vijayanagara Empire. Inscriptions and records suggest that this site was sacred to Lord Shiva even during the Chalukyan period. However, it was during the reign of the Vijayanagara rulers, especially under King Krishnadevaraya (early 16th century), that the temple gained much of its current grandeur. The magnificent gopuram (gateway tower), rising to about 165 feet, was commissioned by Krishnadevaraya and remains one of the tallest temple towers in South India.

Deity and Divine Presence

The presiding deity of the temple is Lord Virupaksha, a form of Lord Shiva, worshipped here as the consort of the goddess Pampa Devi—the local river goddess. Their divine union is commemorated annually during the Pampa Utsavam, a major festival in Hampi. The temple’s association with sacred marriage and fertility makes it especially revered by devotees seeking blessings for marital harmony and progeny.

Architectural Splendor

The temple complex is a harmonious blend of Dravidian architecture and local artistic innovations. The towering eastern gopuram is adorned with tiers of sculpted figures—gods, goddesses, celestial beings, and mythical creatures—all narrating episodes from Hindu mythology. Inside the sanctum, the atmosphere transforms—dimly lit corridors, granite pillars with mythical carvings, and the serene murmur of prayers envelop the visitor in a divine aura.

Of particular interest is the musical pillar hall, where stone pillars produce distinct musical notes when tapped. Another wonder is the pinhole camera effect in the inner sanctum’s dark chamber—a natural optical illusion where the inverted image of the gopuram appears on a wall through a tiny hole.

Continuity of Worship

Unlike many ancient temples that now lie in ruins, the Virupaksha Temple continues to be a functioning pilgrimage center. Rituals are performed daily by hereditary priests, and the temple sees a constant stream of visitors—devotees, scholars, travelers, and art lovers alike.

The temple also houses a sacred elephant named Lakshmi, who blesses devotees with her trunk—a tradition beloved by pilgrims.

Cultural and Spiritual Significance

The temple complex is a microcosm of Indian philosophy. The marriage of Virupaksha (Shiva) and Pampa (Parvati) symbolizes the union of cosmic consciousness and material nature, of spirit and energy. As such, the temple is not just a shrine—it is a spiritual metaphor, an axis connecting the earthly with the divine.

Hampi itself, a UNESCO World Heritage Site, is dotted with remnants of palaces, mandapas, bazaars, and aqueducts. But it is the Virupaksha Temple that remains the heart and soul of this ancient landscape, pulsing with the rhythms of age-old worship.

A Pilgrimage Beyond Time

To walk into the Virupaksha Temple is to step into a world where devotion, history, and art converge. It is a place where the chime of bells and the chanting of mantras echo across centuries. As the golden hues of the evening sun bathe the gopuram in a warm glow, one feels a quiet reverence—an echo of the countless souls who have come here seeking grace and inner peace.

Work culture.

Selected verses from the Śrīmad Bhāgavatam that support an ideal work culture, presented with Sanskrit, transliteration, and translation, along with insights into their relevance:

1. Perform Your Own Duty

Sanskrit:

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥

Transliteration:

śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt

svadharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ

Source: Bhāgavatam 3.28.2 (and echoed from Bhagavad Gītā 3.35)

Translation:

“It is better to do one's own duty imperfectly than to perform another's duty perfectly. Death in the course of performing one's own duty is better; engaging in another’s duty is dangerous.”

Work Insight: Stay true to your role and strengths; authentic contribution matters more than imitation.

2. Work as Worship

Sanskrit:

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।

तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥

Transliteration:

yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ

tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara

Source: Bhāgavatam 1.2.13 (philosophy of action consistent with Gītā 3.9)

Translation:

“All work done as an offering to the Supreme (as a sacrifice) liberates one; work done selfishly binds one to material existence.”

Work Insight: Approach your duties with a spirit of service and contribution rather than attachment to results.

3. Pursue Higher Goals

Sanskrit:

तस्यैव हेतोः प्रयतेत कोविदो

न लभ्यते यद् भ्रमतामुपर्यधः।

Transliteration:

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

Source: Bhāgavatam 1.5.18

Translation:

“A wise person should strive only for that which is not obtained even by wandering from the highest to the lowest realms—that is, spiritual realization.”

Work Insight: Do not get lost in the race for status or wealth; prioritize meaningful, value-driven work.

4. Virtuous Conduct

Sanskrit:

सत्यं शौचं दया क्षान्तिरार्यवं दम आर्जवम्।

शमो दम्भश्च ह्रीस्तीर्थं ब्रह्म यत्र गृहेष्वपि॥

Transliteration:

satyaṁ śaucaṁ dayā kṣāntir āryavaṁ dama ārjavam

śamo dambhaś ca hrīs tīrthaṁ brahma yatra gṛheṣv api

Source: Bhāgavatam 11.17.16

“Truthfulness, cleanliness, compassion, tolerance, respectability, self-control, simplicity, and humility—these are signs of a home (or workplace) where God is present.”

Work Insight: These are timeless ethical principles essential to a respectful and harmonious workplace culture.

Horizon.

 राधा, रासेश्वरी, रम्या, कृष्णमन्त्राधिदेवता, 

सर्वाद्या, सर्ववन्द्या, वृन्दावनविहारिणी, 

वृन्दाराध्या, रमा, अशेषगोपीमण्डलपूजिता, 

सत्या, सत्यपरा, सत्यभामा, श्रीकृष्णवल्लभा, 

वृषभानुसुता, मूल प्रकृति, ईश्वरी, गन्धर्वा, 

राधिका, आरम्या, रुक्मिणि, परमेश्वरी, 

परात्परतरा, पूर्णा, पूर्णचन्द्रनिभानना, भुक्तिमुक्तिप्रदा भवव्याधिविनाशिनी।

श्रीराधा जी को इन नामों से भजने वाले मनुष्य जीवन्मुक्त हो जाते हैं, वायु से भी पवित्र एवं वायु को पवित्र करने वाले तथा सब ओर पवित्र एवं सबको पवित्र करने वाले हो जाते हैं। वे राधा-कृष्ण के प्रिय हो जाते हैं। जहाँ-जहाँ उनकी दृष्टि पड़ती है, वहाँ तक वे सबको पवित्र कर देते हैं

 राधे अलबेली सरकार की जय  

राधे प्रभात वंदन जी

Beads.

 The various kinds of Japa Malas and their spiritual and material benefits.

The Sacred Beads of Devotion: 

In the world of Hindu spirituality, the Japa Mala is not merely a counting tool—it is a sacred companion on the path of devotion, meditation, and inner transformation. The term "japa" means the meditative repetition of a mantra or divine name, and "mala" means garland. Traditionally consisting of 108 beads, a japa mala helps the devotee maintain focus and rhythm during prayer.

Each type of mala carries its own vibrational signature, determined by the material from which it is made. Below are some of the most revered kinds of japa malas and their associated spiritual benefits:

1. Tulasi (Tulsi) Bead Mala

Material: Stems of the Tulasi plant (Ocimum sanctum)

Associated Deity: Lord Vishnu and His avatars, especially Sri Krishna

Spiritual Significance: Tulasi is considered the most sacred plant in Hinduism. Wearing or using a tulasi mala is said to purify the soul, enhance devotion (bhakti), and protect against negative energies.

Benefits:

Enhances concentration in mantra chanting

Aids in spiritual upliftment and divine protection

Brings peace of mind and reduces anxiety

Offers liberation from sins when used with sincere devotion

2. Sandalwood (Chandan) Bead Mala

Material: White or red sandalwood

Associated Deity: Lord Vishnu (white sandalwood), Goddess Lakshmi (red sandalwood)

Spiritual Significance: Sandalwood carries a natural cooling property, both physical and mental. The soothing aroma enhances calmness and tranquility during meditation.

Benefits:

Brings mental clarity and emotional balance

Useful in meditating on Vishnu, Lakshmi, or Saraswati

Promotes purity of thought and speech

Aids in reducing stress and anger

3. Lotus Seed (Kamal Gatta) Bead Mala

Material: Seeds of the sacred lotus flower

Associated Deity: Goddess Lakshmi

Spiritual Significance: The lotus is a symbol of spiritual enlightenment, beauty, and purity emerging from the muddy waters of worldly life.

Benefits:

Attracts prosperity and good fortune

Enhances devotion to Goddess Lakshmi

Encourages spiritual awakening and growth

Improves focus during wealth-related prayers (Lakshmi sadhana)

4. Rudraksha Bead Mala

Material: Seeds of the Rudraksha tree (Elaeocarpus ganitrus)

Associated Deity: Lord Shiva

Spiritual Significance: Rudraksha beads are said to have been formed from the tears of Lord Shiva. They are considered powerful in removing karmic blocks and enhancing divine connection.

Benefits:

Balances energy and stabilizes the mind

Protects against negative forces and evil eye

Boosts spiritual power and inner strength

Aids in healing and physical well-being

Available in different mukhis (faces), each with specific properties

5. Crystal (Sphatik) Bead Mala

Material: Natural quartz crystal

Associated Deity: Goddess Durga and Lord Shiva

Spiritual Significance: Clear quartz represents purity and amplification of energy. It is often used by seekers of clarity and mental peace.

Benefits:

Amplifies the power of mantras

Brings calmness and serenity

Helps in cleansing the aura

Enhances concentration and mental clarity

Especially beneficial during Navaratri and for feminine deities

6. Tulasi-Rudraksha Combination Mala

Material: Alternating tulasi and rudraksha beads

Associated Deity: Unified worship of Vishnu and Shiva

Spiritual Significance: This mala symbolizes the harmony of different divine energies. It is favored by those who worship both Vaishnava and Shaiva traditions.

Benefits:

Balances bhakti and jnana aspects of spiritual life

Offers combined blessings of Vishnu and Shiva

Harmonizes the heart and intellect

7. Bodhi Seed Mala

Material: Seeds of the Bodhi tree (Ficus religiosa)

Associated Deity: Lord Buddha

Spiritual Significance: The Bodhi tree is where Gautama Buddha attained enlightenment. The beads carry that legacy of awakening.

Benefits:

Supports meditation and mindfulness

Encourages detachment and equanimity

Enhances spiritual insight

Choosing the Right Mala

The choice of japa mala depends on the mantra being chanted and the spiritual goal of the practitioner:

For Vishnu or Krishna mantras: Tulasi mala

For Shiva mantras: Rudraksha mala

For Lakshmi mantras: Lotus seed or red sandalwood mala

For mental clarity: Sphatik mala

For peace and healing: White sandalwood mala

For Buddhist meditation: Bodhi seed mala

It is also important to keep the mala sacred—used only for japa, stored respectfully, and preferably kept in a clean cloth or gaumukhi (mala bag).

Japa malas are more than devotional accessories; they are potent spiritual tools that align the mind, body, and spirit with divine energy. Whether made of tulasi, rudraksha, lotus seed, or crystal, each bead is a step closer to the divine. As one bead slips after another through the fingers, the seeker moves inward, beyond words, to the silence where the soul meets the eternal.

Design

 https://www.instagram.com/reel/DI_7kxVKDpE/?igsh=anR2NXE1OXl3NWl2

Envoy.

Krishna’s Envoy Speech and Vishvarupa in Poetryl

I come not clad in arms of flame,

But bearing peace in Dharma’s name.

Five villages, the Pandavs seek,

For peace—not vengeance—do they speak.

Enough of war, enough of pride,

Let righteousness, not wrath, decide.

O King Duryodhana, hear Me now,

Let wisdom’s light adorn your brow.

The sons of Pandu seek what’s just,

To break your pride, not kingdom’s crust.

Draupadi's tears, the dice’s shame—

Do not make Dharma bow in blame.

You mock, you jeer, yet know not who

Stands calmly now before your view.

Not Vasudeva's son alone—

But Time itself upon this throne.

The world within Me turns and spins,

The end of all your war-born sins.

You doubt? Then see, O blind with might,

The form that burns the bounds of sight!

(He reveals His Vishvarupa—His cosmic form

Behold! A thousand suns arise—

In Me are earth, the stars, the skies!

The Vedas chant within My breath,

I am the life, I am the death.

All beings rest within My frame,

I am beyond all praise and blame.

Your grandsire bows, the seers fall,

The gods in awe behold it all.

The worlds arise, the worlds expire,

All held within My gaze of fire.

Know Me as Time—the endless wheel,

Before whom even empires kneel.

Yield now, O prince, while yet you can,

Or face the fate of every man.

Sanskrit verse style or one inspired specific meters (shardula vikridita),

1. Sanskrit Poetic Version (in Shloka meter – Anushtubh)

शान्तिं वहाम्यहमिह पाण्डवकौरवयोः क्षमां याचे,  

नाहं युद्धकृते समागतवान्; न पौरुषदर्पणाय।  

पञ्च ग्रामान् याचितवन्ति पाण्डवाः धर्मे स्थिताः,  

नूनं क्षमस्व कौरव, मा कुरु मोहं तमोगतम्।

त्वं मां मानुषवद् दृष्ट्वा गर्वं कुरुषे बलोन्मत्तः,  

मामेकं जानासि न त्वं ब्रह्म स्वरूपं सनातनम्।  

युद्धाय चेतसि यत्नं कुरुषे विनाशहेतवे,  

पश्याद्य विश्वरूपं मम देवमयं विभावसम्!

सूर्यसहस्रतेजस्वि रूपं मे दुरुपेक्ष्यते,  

लोकत्रयं मय्येव संस्थितं जीवितं मरणं च।  

मया सृष्टं जगत् कृत्स्नं मय्येव लयं गच्छति,  

कालः खलु अहं लोकसंहारकृतां प्रभुः।

भीष्मद्रोणौ नमस्येते, विदुरो भक्तिवान् मम,  

देवासुराः विस्मयन्ते मम रूपं हि विश्वतम्।  

नाहं केवलं कृष्णो गोकुले विहरन् यथा,  

कालोऽस्मि लोकनाशाय समुपस्थित एव हि।

(Modeled on the cadence of Shardula Vikridita – 19-syllable lines; majestic and rhythmic)

Krishna’s Cosmic Warning

I come not wielding the fire of wrath, nor thunder of conquering kings,

But peace I offer, with Dharma’s grace, to end the world's sufferings.

The sons of Pandu ask not for crowns, nor bloodied glory in war,

But just five villages, rightful share, to halt this fate so far.

O blind with power, O prince of pride! You mock the truth I bear,

But know, within this mortal frame, dwells Time’s eternal glare.

You see a man, a friend, a kin—yet what before you stands

Is He from whom the cosmos springs, who holds all worlds in hands.

Now see! If doubt still veils your eyes, behold My form Divine—

A thousand suns burst forth in blaze, and Time and Death align!

In Me are born the stars and saints, in Me do sages fall,

All living things, all hopes and dreams, return to Me withal.

The earth, the sky, the moon, the flame, the thunderclouds that roll—

All play within this vibrant robe, the robe of Vishnu’s soul.

Duryodhana! Last call I give—make peace, or doom shall rise,

For I am Time, destroyer vast, with fire in countless eyes.