Saṅkarṣaṇa Mūrti Swarūpa

At the conclusion of the Laghunyāsam, it is customary to recite the Rudrādhyāya, which naturally flows into the Namakam and Camakam. At first glance, these chants appear primarily Śiva-centric, invoking Rudra repeatedly. However, a deeper understanding reveals that these sacred mantras are drawn from the Krishna Yajur Veda, and as Vedic mantras, they transcend sectarian boundaries. No tradition—whether Śaiva or Vaiṣṇava—can claim exclusive ownership over these timeless verses.

What is particularly noteworthy is that ācāryas from diverse schools—Advaita, Dvaita, and Viśiṣṭādvaita—have studied, revered, and interpreted these mantras. Vaiṣṇava traditions too recognize the profundity of these chants, offering interpretations where Rudra is viewed as a manifestation or empowered aspect of Nārāyaṇa. This approach underscores the unified Vedic view of divinity, where apparent distinctions dissolve upon deeper contemplation.

A profound example is found in the verse:
"सङ्कर्षणमूर्ति स्वरूपो योऽसावादित्यः परमपुरुषः स एष रुद्रः देवता।"

The term "Saṅkarṣaṇa Mūrti Swarūpa" holds deep significance in Vaiṣṇava theology, particularly within the Bhāgavata and Pāñcarātra traditions:

Insights from Vaiṣṇava Commentaries:

1. Saṅkarṣaṇa is one of the four primary Vyūhas (emanations) of Mahāviṣṇu in Pāñcarātra Śāstra—Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha. In this framework, Saṅkarṣaṇa represents the aspect of the Divine responsible for Jīva (individual soul) and Ahaṅkāra (ego principle).

2. Saṅkarṣaṇa is also identified with Lord Balarāma, the elder brother of Śrī Kṛṣṇa. Balarāma is often described as the Ādi Guru and original source of spiritual strength, symbolizing the plough ("the one which drags, as in a plough") that uproots ignorance and prepares the soul for divine realization.

3. Linguistically, the root "kṛṣ" (to pull, attract) links Saṅkarṣaṇa to Kṛṣṇa, denoting the cosmic force that draws all beings toward the Supreme.

4. Interestingly, in the Bhāgavata Purāṇa, three related words derived from the same root "kṛṣ" (to pull, drag, attract) are used, each conveying nuanced meanings of cosmic interaction:

   • Ākarṣaṇa (आकर्षण) — "Ā + kṛṣ" meaning to attract or draw towards.
   • Prakarṣaṇa (प्रकर्षण) — "Pra + kṛṣ" meaning to spread out, to elevate, or to draw forth powerfully.
   • Vikarṣaṇa (विकर्षण) — "Vi + kṛṣ" meaning to repel, to pull away, or to separate.

   These terms symbolize the divine play of the Supreme—drawing souls closer, spreading grace, or repelling ignorance—and are poetically employed in Bhāgavata Purāṇa's descriptions of the Lord's cosmic functions.

5. Bhāgavata Purāṇa (10.2.8) also describes Saṅkarṣaṇa as:

   "Saṅkarṣaṇaḥ kāraṇa-toya-śāyī"
   (Saṅkarṣaṇa rests upon the Causal Ocean and draws all beings towards their origin.)

6. Furthermore, scriptural references like the Mahā Upaniṣad and Vishnu Purāṇa affirm:

   "nārāyaṇāt rudro jāyate" — Rudra is born from Nārāyaṇa.

Philosophical Unity of Hari and Hara:

When viewed through this lens, the invocation of Rudra as Saṅkarṣaṇa Mūrti Swarūpa in the Rudrādhyāya is not surprising. It reflects the non-dual vision of the Vedas, where all deities are various expressions of the One Supreme Reality. Rudra, in this mantra, embodies the Aditya, the Paramapurusha, inseparable from Nārāyaṇa.

The Vaiṣṇava perspective acknowledges Rudra as an empowered expansion (āveśa or amśa-avatāra) of Viṣṇu, tasked with specific cosmic functions—destruction and transformation—while ultimately remaining non-different from the Supreme.

It is we mortals who superimpose artificial divisions—seeing Hari and Hara as separate—and then engage in needless disputes. But from the Vedic standpoint, Hari and Hara are one and the same, differing only in function and form but never in essence.

When chanted with this understanding, the Rudrādhyāya, Namakam, and Camakam become universal hymns celebrating the One Supreme Īśvara, whose names, forms, and qualities are infinite but whose true nature is singular and indivisible.

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Sanskrit Text (as-is):

अस्य श्रीरुद्राध्याय प्रश्न महामन्त्रस्य।
अघोर ऋषिः।
अनुष्टुप् छन्दः।
सङ्कर्षणमूर्ति स्वरूपो योऽसावादित्यः परमपुरुषः स एष रुद्रः देवता।
नमः शिवाय इति बीजम्।
शिवतराय इति शक्तिः।
महादेवाय इति कीलकम्।
श्री साम्ब सदाशिव प्रसाद सिद्ध्यर्थे जपे विनियोगः॥