What does sankarshana mean here
Venkateswaran N E
We utter the following verse before shri rudra japam.
संकर्षण मूर्ति स्वरूपो योसावादित्य: परमपुरुष: स एष रुद्रो देवता ||
Does the sankarShaNa above refer to the sankarShaNa of vaishnava chatur-vyUha - vAsudeva-sankarShaNa-pradyumna-aniruddha, or something else?
Request the scholars to shed light on this.
Thanks in advance.
Venkateswaran
V Subrahmanian
Namaste,
We utter the following verse before shri rudra japam.
संकर्षण मूर्ति स्वरूपो योसावादित्य: परमपुरुष: स एष रुद्रो देवता ||
| सङ्कर्षण | n. | saGkarSaNa | drawing together |
Does the sankarShaNa above refer to the sankarShaNa of vaishnava chatur-vyUha - vAsudeva-sankarShaNa-pradyumna-aniruddha, or something else?
Request the scholars to shed light on this.
Thanks in advance.
Venkateswaran
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Venkateswaran N E
What you mentioned from Devi Bhagavatam also matches with Shankara's explanation of sankarShaNochyutaH in Vishnu Sahasranama bhashya.
552. सङ्कर्षणोच्युत - संहारसमये युगपत्प्रजाः सङ्कर्षतीति सङ्कर्षणः न च्योतति स्वरूपादित्यच्युतः सङ्कर्षणोच्युत इति नामैकं सविषेशणम् ।
Regards
Venkateswaran
V Subrahmanian
Regards
V Subrahmanian
It is interesting to note that in the 12th Canto which is the Śāntiparva of the Mahābhārata there are these verses (12.352.72-76) addressed by Lord Krishna to Arjuna, post-war:
| मया त्वं रक्षितो युद्धे महान्तं प्राप्तवाञ्जयम्।। | |||
| यस्तु ते सोग्रतो याति युद्धे संप्रत्युपस्थिते। तं विद्धि रुद्रं कौन्तेय देवदेवं कपर्दिनम्।। | |||
| कालः स एव विहितः क्रोधजेति मया तव। निहतांस्तेन वै पूर्वं हतवानसि यान्रिपून्।। | |||
| अप्रमेयप्रभावं तं देवदेवमुमापतिम्। नमस्व देवं प्रयतो विश्वेशं हरमक्षयम्।। | |||
| यश्च ते कथितः पूर्वं क्रोधजेति पुनः पुनः। तस्य प्रभाव एवाग्रे यच्छ्रुतं ते धनंजय।। The translation of these verses as available here: http://www.sacred-texts.com/hin/m12/m12c042.htm Protected by me in the great battle, thou hast won a great victory. That Being whom, at the time of all thy battles, thou beheldest stalking in thy van, know, O son of Kunti, is no other than Rudra, that god of gods, otherwise called by the name of Kaparddin. He is otherwise known by the name of Kāla, and should be known as one that has sprung from my wrath. Those foes whom thou hast slain were all, in the first instance, slain by him. Do thou bend thy head unto that god of gods, that lord of Umā, endued with immeasurable puissance. With concentrated soul, do thou bend thy head unto that illustrious Lord of the universe, that indestructible deity, otherwise called by the name of Hara. He is none else than that deity who, as I have repeatedly told thee, has sprung from my wrath. Thou hast, before this, heard, O Dhananjaya, of the puissance and energy that reside in him!'” What is striking in the above translation is those two lines, highlighted, and shown here: A. // He is otherwise known by the name of Kāla// And B. //Those foes whom thou hast slain were all, in the first instance, slain by him.// These two lines correspond to the two lines of the two verses of the Bh.Gītā 11thchapter shown above, again shown here: कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः। (11.33A) I am the world-destroying Time, [Time: The supreme God with His limiting adjunct of the power of action.] grown in stature and now engaged in annihilating the creatures.] And मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् 11.33 B [These have been killed verily by Me even earlier; be you merely an instrument, O Savyasācin (Arjuna).] What transpires from the comparison of the Bh.Gītā verses and the MBh. verses is: Brahman, who is the cause of the creation, sustenance and dissolution of the world, in the form of Rudra, the aspect of Brahman engaged in the function of dissolution, is called Kāla, time. When the appropriate time comes, everything that has originated, comes to an end. That ending is effected by this power called Time, named Rudra. All creatures attain their end when their destined time comes. This is pre-determined. The actual mode of their end, by disease or being killed by any force of the nature or humans, is only instrumental. This is stated by the BG 11.33B. Arjuna, who is shown the cosmic form in its destruction aspect is being instructed thus: You are a mere instrument in the causing the death of these people who are your opponents. They have all been already put an end to by Destiny, Me. From the above material: Gopala Purva Tapini Upanishat, the commentary, the Bh.Gita 11th ch. and the Mahabharata, we can conclude that there is a Sankarshana - Rudra connection as far as the 'destruction' idea is concerned. The Devi Bhagavatam too gives this idea. The VSN bhashya of Shankaracharya too adds to this conclusion. warm regards subrahmanian.v | |||
Venkateswaran N E
Regards
Venkateswaran