[Advaita-l] मृद्घट (mRRidghaTa) (Clay-pot) and रज्जुसर्प (rajjusarpa) (Rope-serpent) illustrations in Chandogya Upanishad - Part 2

[H S Chandramouli]

Continued from Part 1

It may be useful here to make a reference to other places in the Bhashya
wherein the same sentiment is reflected. A few are cited below.

//  न च ब्रह्मणोऽन्यन्नामरूपाभ्यामर्थान्तरं सम्भवति, सर्वस्य
विकारजातस्य नामरूपाभ्यामेव व्याकृतत्वात् ।  //  BSB 1-3-41

//  na cha brahmaNo.anyannAmarUpAbhyAmarthAntaraM sambhavati, sarvasya
vikArajAtasya nAmarUpAbhyAmeva vyAkRRitatvAt |  //  BSB 1-3-41

Translation  // Nothing but Brahman can be different from name and form,
since the whole of Creation consists of a manifestation of name and form
only (i.e. word and its meaning) //.

//  तद्धेदं तर्ह्यव्याकृतमासीत्तन्नामरूपाभ्यामेव व्याक्रियत   //  BU  1-4-7

//  taddhedaM tarhyavyAkRRitamAsIttannAmarUpAbhyAmeva vyAkriyata  //  BU
 1-4-7

Translation  //  This (Universe) was then undifferentiated. It
differentiated only into name and form --it was called such and such, and
was of such and such form //.

The Bhashya thereon observes

//  तदेवंभूतं जगत् अव्याकृतं सत् नामरूपाभ्यामेव नाम्ना रूपेणैव च,
व्याक्रियत  //  BUB 1-4-7

//   tadevaMbhUtaM jagat avyAkRRitaM sat nAmarUpAbhyAmeva nAmnA rUpeNaiva
cha, vyAkriyata |  //  BUB 1-4-7

Translation  //  It, this sort of universe, having been undifferentiated,
differentiated through nAmarUpa alone, along with  name and form //.

Notice the use of  the एवकार (evakAra) in these citations  नामरूपाभ्यामेव
.  Entire Creation or Jagat is by way of nAma-rUpa transformation  ONLY, of
avyAkruta. By implication, there is no change whatsoever in the svarUpa
(nature) of the substance avyAkruta during  such transformation. Similar to
मृद्घट (mRRidghaTa) Clay-pot  or  सुवर्णकुण्डल (suvarNakuNDala) gold-ring
 दृष्टांत (dRRiShTAMta) illustrations .

How is such a claim possible when Creation or Jagat includes substances
falling under either of the categories exemplified by  मृद्घट (mRRidghaTa)
and  दधिक्षीर (dadhikShIra) illustrations ? The type of transformation a
substance can undergo depends upon its properties or capabilities. Milk
cannot undergo transformation of the type  मृद्घट (mRRidghaTa). Nor can
gold undergo transformation of the type दधिक्षीर (dadhikShIra).

What then are the properties or capabilities of  the substance avyAkruta
which enables what is claimed? This is elaborated in the Bhashya.

//  एकस्यापि ब्रह्मणो विचित्रशक्तियोगादुपपद्यते विचित्रो विकारप्रपञ्च
इत्युक्तम् । //  BSB 2-1-30

//  ekasyApi brahmaNo vichitrashaktiyogAdupapadyate vichitro
vikAraprapa~ncha ityuktam |  //  BSB 2-1-30

Translation  // It has been said earlier that a kaleidoscopic phenomenal
creation can very well stem out from the same Brahman on account of Its
being endowed with multifarious powers //.

In this BSB 2-1-30, the Bhashya cites the following mantras from CU in
support.

//  सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म
आत्मा.....  //   CU 3-14-4

//  sarvakarmA sarvakAmaH sarvagandhaH sarvarasaH
sarvamidamabhyAtto.avAkyanAdara eSha ma AtmA..... //   CU  3-14-4

Translation  // This Self of mine within the heart, is the performer of all
actions, is possessed of all good desires, is possessed of all good smells,
is possessed of all good essences, pervades all this, is devoid of speech,
(and) is without hankering. This is Brahman.... //.

//   ......सत्यकामः सत्यसङ्कल्पः ......  //   CU  8-7-1

//  ......satyakAmaH satyasa~NkalpaH ...... //   CU  8-7-1

Translation  // ......has unfailing desires, unfailing will.... //

In this regard, as earlier stated, it would be useful to refer to
declarations  from other Upanishads as well   in support of this. Some of
them are listed in BSB 2-1-24 and BSB 2-1-30 and cited below.

//  न तस्य कार्यं करणं च विद्यते
न तत्समश्चाभ्यधिकश्च दृश्यते ।
परास्य शक्तिर्विविधैव श्रूयते
स्वाभाविकी ज्ञानबलक्रिया च ॥ ८ ॥ //  Sv Up 6-8

//  na tasya kAryaM karaNaM cha vidyate
na tatsamashchAbhyadhikashcha dRRishyate |
parAsya shaktirvividhaiva shrUyate
svAbhAvikI j~nAnabalakriyA cha || 8 || //  Sv Up 6-8

Translation  // He has neither a body nor any organ ; none is seen to be
either equal or superior to Him. His supreme power is heard of as diverse,
indeed, and it consists of the spontaneous act of knowing and the act of
control  //.

//  यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः ।
तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायते ॥ ९ ॥ //  Mu Up 1-1-9

//  yaH sarvaj~naH sarvavidyasya j~nAnamayaM tapaH |
tasmAdetadbrahma nAma rUpamannaM cha jAyate || 9 || //  Mu Up 1-1-9

Translation  //  From Him, who is omniscient in general and all-knowing in
detail and whose austerity is constituted by knowledge, evolve this
(derivative) Brahman, name, colour and food //.

//  एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठत एतस्य
वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठत एतस्य वा अक्षरस्य
प्रशासने गार्गि निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति
विधृतास्तिष्ठन्त्येतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः
स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां च दिशमन्वेतस्य वा
अक्षरस्य प्रशासने गार्गि ददतो मनुष्याः प्रशंसन्ति यजमानं देवा दर्वीं
पितरोऽन्वायत्ताः ॥ ९ ॥ //  BU  3-8-9

//  etasya vA akSharasya prashAsane gArgi sUryAchandramasau vidhRRitau
tiShThata etasya vA akSharasya prashAsane gArgi dyAvApRRithivyau vidhRRite
tiShThata etasya vA akSharasya prashAsane gArgi nimeShA muhUrtA
ahorAtrANyardhamAsA mAsA RRitavaH saMvatsarA iti vidhRRitAstiShThantyetasya
vA akSharasya prashAsane gArgi prAchyo.anyA nadyaH syandante shvetebhyaH
parvatebhyaH pratIchyo.anyA yAM yAM cha dishamanvetasya vA akSharasya
prashAsane gArgi dadato manuShyAH prashaMsanti yajamAnaM devA darvIM
pitaro.anvAyattAH || 9 || //  BU  3-8-9

Translation  //  Under the mighty rule of this Immutable, O Gargi, the sun
and moon are held in their positions ; Under the mighty rule of this
Immutable, O Gargi, heaven and earth maintain their positions ; Under the
mighty rule of this Immutable, O Gargi, moments, muhUrtAs, days and nights,
fortnights, months, seasons and years are held in their respective places ;
Under the mighty rule of this Immutable, O Gargi, some rivers flow eastward
from the White Mountains, others flowing westward continue in that
direction, and still others keep to their respective courses ; Under the
mighty rule of this Immutable, O Gargi, men praise those that give, the
gods depend on the sacrificer, and the Manes on independent offerings
(DarvIhoma) //.

The power or capability of avyAkruta to undergo transformation into any
form without changing its own svarUpa (nature) is unimaginable
(अचिन्त्यशक्ति achintyashakti) meaning that such capabilities are beyond or
defies any logic. Ka Up  2-2-12 cited below in this regard

//  यत एकमेव सदैकरसमात्मानं विशुद्धविज्ञानघनरूपं
नामरूपाद्यशुद्धोपाधिभेदवशेन बहुधा अनेकप्रकारेण यः करोति
स्वात्मसत्तामात्रेण अचिन्त्यशक्तित्वात् .......  //  KaUB 2-2-12

//  yata ekameva sadaikarasamAtmAnaM vishuddhavij~nAnaghanarUpaM
nAmarUpAdyashuddhopAdhibhedavashena bahudhA anekaprakAreNa yaH karoti
svAtmasattAmAtreNa achintyashaktitvAt .......  //   KUB 2-2-12

Translation  // Since He, who, because of His inscrutable power ; makes --
by His mere existence ; (His) one form -- His own Self that is homogeneous
and consists of unalloyed consciousness ; diverse-- through the differences
in the impure conditions of name and form //.

It is thus established that avyAkruta can and does transform itself,
without changing its own svarUpa (nature), into entire Creation or Jagat,
just through change in nAma-rUpa. Transformation of the type exemplified by
the  मृद्घट (mRRidghaTa) (Clay-pot) or  सुवर्णकुण्डल (suvarNakuNDala)
(gold-ring) दृष्टांत (dRRiShTAMta) illustrations. It may be noted that
there is no element of  transfiguration (विवर्त vivarta) in this process.

We can now turn to consideration of the रज्जु-सर्प  (rajjusarpa)
(rope-serpent) illustration.

It has earlier been stated that it is only through the combination of
Brahman(Chaitanya) and avyAkruta that the entire process of Creation or
Jagat takes place. What is the nature of the association  between these
two, Brahman (Chaitanya) and avyAkruta or its transformation into Creation
or Jagat?.  It is one of  विवर्त (vivarta), transfiguration illustrated by
the रज्जुसर्प  दृष्टांत (rajjusarpa dRRiShTAMta),  Rope-serpent
illustration.

Dealing with the beginnings of Creation or Jagat, CUB 6-2-3 observes

//   बहु प्रभूतं स्यां भवेयं प्रजायेय प्रकर्षेणोत्पद्येय, यथा
मृद्घटाद्याकारेण यथा वा रज्ज्वादि सर्पाद्याकारेण  //  CUB  6-2-3

//  bahu prabhUtaM syAM bhaveyaM prajAyeya prakarSheNotpadyeya, yathA
mRRidghaTAdyAkAreNa yathA vA rajjvAdi sarpAdyAkAreNa  |  //  CUB  6-2-3

Translation  // I shall be born excellently. Like clay taking the shape of
pots etc or rope taking the shape of snake etc...  //.

Here the part  ** मृद्घटाद्याकारेण  ** ( mRRidghaTAdyAkAreNa  ) refers to
Creation with reference to avyAkruta while the part  ** रज्ज्वादि
सर्पाद्याकारेण ** (rajjvAdi sarpAdyAkAreNa) refers to Creation with
reference to Brahman. The first is परिणाम  (pariNAma) while the second is
विवर्त (vivarta).

Bhashya CUB 6-2-3 elaborates further on this.

As earlier, it may be relevant to declarations in other Upanishads
reflecting the same sentiment. A few are cited below.

//  ....यथा अयं प्रपञ्चो मायारज्जुसर्पवत्.....  //  Ma Ka Bhashya 1-18.

//  ....yathA ayaM prapa~ncho mAyArajjusarpavat....  //  Ma Ka Bhashya 1-18

Translation  //  ......Just as this phenomenal world is analogous to magic
or a snake superimposed on a rope....  //

//   ........यत् ब्रह्मक्षत्रादि कर्मनिमित्तं वर्णाश्रमादिलक्षणम्
आत्मन्यविद्याध्यारोपितप्रत्ययविषयं क्रियाकारकफलात्मकम् अविद्याप्रत्ययविषयम्
— रज्ज्वामिव सर्पप्रत्ययः ...... //  BUB 2-4-5

//  ........yat brahmakShatrAdi karmanimittaM varNAshramAdilakShaNam
AtmanyavidyAdhyAropitapratyayaviShayaM kriyAkArakaphalAtmakam
avidyApratyayaviShayam — rajjvAmiva sarpapratyayaH ...... //  BUB  2-4-5

Translation  // The different castes such as the BrahmaNa or the kshatriya,
the various orders of life, and so on, upon which rites depend, and which
consists of actions, their factors and their results, are objects of
notions superimposed on the Self by ignorance--based on false notions like
that of a snake in a rope  //.

// ...... अब्रह्मप्रत्ययः सर्वोऽविद्यामात्रो रज्ज्वामिव सर्पप्रत्ययः
।......  //  Mu Up Bhashya 2-2-12

//  ...... abrahmapratyayaH sarvo.avidyAmAtro rajjvAmiva sarpapratyayaH
|......  //  Mu Up Bhashya  2-2-12

Translation //  All ideas  of non-Brahman are but ignorance like the idea
of the snake superimposed on a rope  //.

To sum up, Ch Up  explains the process of Creation or Jagat from सत् (sat),
combination of Brahman and avyAkruta, with the use of the two illustrations
; मृद्घट (mRRidghaTa)  and  रज्जुसर्प (rajjusarpa)  दृष्टांत
(dRRiShTAMta).The Clay-pot and Rope-serpent illustrations.

//  तत्कथमैक्षतेति, आह — बहु प्रभूतं स्यां भवेयं प्रजायेय
प्रकर्षेणोत्पद्येय, यथा मृद्घटाद्याकारेण यथा वा रज्ज्वादि सर्पाद्याकारेण
बुद्धिपरिकल्पितेन ।  //  CUB 6-2-3

//  tatkathamaikShateti, Aha — bahu prabhUtaM syAM bhaveyaM prajAyeya
prakarSheNotpadyeya, yathA mRRidghaTAdyAkAreNa yathA vA rajjvAdi
sarpAdyAkAreNa buddhiparikalpitena |  //  CUB  6-2-3.

Translation  //  I shall be born excellently. Like clay taking the shape of
pots etc or rope taking the shape of snake etc...  //

Clay-pot reference is with respect to Creation or Jagat through
transformation of avyAkruta while Rope-snake reference is with respect to
Creation or Jagat through transfiguration of Brahman.