मृद्घट (mRRidghaTa) (Clay-pot) and रज्जुसर्प (rajjusarpa) (Rope-serpent) illustrations in Chandogya Upanishad.

[H S Chandramouli]

Namaste.
There have been a number of threads recently discussing aspects of the above topic. Such discussions have taken place earlier also on several occasions in which I had also participated. In most of those discussions, there was no agreement on several aspects. I am prsenting below my understanding of the topic in a conolidated manner. I have confined myself to cite references only from the Bhashya. It may be useful for new participants who may like to join the discussions. I am aware that there may not be agreement on many of the issues.

Regards

मृद्घट (mRRidghaTa) (Clay-pot) and रज्जुसर्प (rajjusarpa) (Rope-serpent) illustrations in Chandogya  Upanishad.

In CU chapter 6-1, Sage Udhalaka asks his son the following question

 //  श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतꣳ श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति ॥ ३ ॥  //  CU 6-1-3.

//   shvetaketo yannu somyedaM mahAmanA anUchAnamAnI stabdho.asyuta tamAdeshamaprAkShyaH yenAshrutaꣳ shrutaM bhavatyamataM matamavij~nAtaM vij~nAtamiti kathaM nu bhagavaH sa Adesho bhavatIti || 3 | //  CU 6-1-3

Translation  // "Through which the unheard of becomes heard, the unthought of becomes the thought of, the unknown becomes the known?". (Svetaketu asked), "O venerable sir, in what way is that instruction imparted?" //.

This has practically the same purport as the question raised by one of  the disciples in Mu Up, but worded differently

//  कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३ ॥ // Mu Up 1-1-3

//  kasminnu bhagavo vij~nAte sarvamidaM vij~nAtaM bhavatIti || 3 || //  Mu Up 1-1-3

 Svetaketu did not know the answer, so he reqests his father to clarify. In this context Sage Udhalaka presents the  सृष्टि (sRRiShTi,  Creation)  process in a unique way starting all the way from the state of praLaya. Sage Udhalaka addresses Svetaketu in the following manner.

//  सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । //  CU 6-2-2

//  sadeva somyedamagra AsIdekamevAdvitIyam |  //  CU 6-2-2

Translation  // O good looking one, in the beginning all this was Existence, One only, without a second //.

//  तदैक्षत बहु स्यां प्रजायेयेति //  CU  6-2-3

//  tadaikShata bahu syAM prajAyeyeti  //  CU  6-2-3

Translation  // That (Existence) saw, ' I shall become many.  I shall be born'  //.

The सत् (sat)  willed to diversify or modify itself into a multitudinous variety leading to सृष्टि (sRRiShTi), Jagat
or Creation. The word सत् (sat) here represents the combination of Brahman  and avyAkruta. Individually, neither Brahman (Chaitanya SvarUpa) nor avyAkruta (inert or jada) can Create. Brahman  though Chaitanya svarUpa is कूटस्थ (kUtastha), changeless and cannot undergo any vikAra or modification. AvyAkruta, though endowed with unthinkable powers to modify itself  in any number of ways  is jada or inert and cannot activate its power on its own. Its association with Brahman (Chaitanya)  however enables activation of this power. This association is अनादि (anAdi) beginningless as per Advaita SidhAnta. It is thus this combination which undergoes the required modification.  In what manner does this combination, addressed as सत् (sat) here, perform this diversification?  Ch Up elaborates this process with the use of two illustrations ; मृद्घट (mRRidghaTa)  and  रज्जुसर्प (rajjusarpa)  दृष्टांत (dRRiShTAMta).The Clay-pot and Rope-serpent illustrations.

Principally it is avyAkruta which undergoes परिणाम (pariNAma), transformation, without changing its svarUpa (nature) resulting in Creation or Jagat . This is illustrated by the मृद्घट दृष्टांत (mRRidghaTa dRRiShTAMta), the  Clay-pot illustration. While the association between Brahman (Chaitanya) and avyAkruta is one of विवर्त (vivarta), transfiguration, illustrated by the रज्जुसर्प  दृष्टांत (rajjusarpa dRRiShTAMta), the Rope-serpent illustration.

परिणाम (pariNAma), Transforamation, is of  two types as exemplified by the मृद्घट दृष्टांत (mRRidghaTa dRRiShTAMta), Clay-pot illustration and दधिक्षीर दृष्टांत (dadhikShIra dRRiShTAMta), milk-curd illustration. In the former case, the substance  does not undergo any transformation or change  in its svarUpa (nature) but only certain attributes like form undergo change. While in the latter, there is a transformation or change in the very svarUpa (nature) itself  of the substance.

 The मृद्घट दृष्टांत  (mRRidghaTa dRRiShTAMta), Clay-pot illustration, in the current context is explained by the  CU mantra

//  वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् //  CU 6-1-4.

//  vAchArambhaNaM vikAro nAmadheyaM mRRittiketyeva satyam  //  CU 6-1-4

Translation  // All transformation has speech as its basis, and it is name only. Clay as such is the reality //.

The pot-clay illustrartion has been utilized in a variety of contexts in advaitic texts. Here, in Ch Up, the context is assumption of  different forms by a subsatnace without changing its svarUpa (nature). The different forms (rUpa) are considered as different visheshaNas of the substance. Clay is the substance while the form (rUpa) *pot*  is its visheshaNa. The object or product, having clay as substance  endowed with this pot form as visheshaNa, acquaires a unique name (nAma)  *Pot*. Clay can have any number of forms (rUpa) as visheshaNa, and with each such form (visheshaNa)  the substance clay acquaires a different name (nAma). Since there is no change in the svarUpa (nature)  of the substance in any of these objects, they can be  addressed by either of the two names, one associated with the substance without visheshaNa and the other the substance as associated with its unique visheshaNa.

Another illustration  for the same type of pariNAma (transformation)  cited in CU is  सुवर्णकुण्डल (suvarNakuNDala), gold-ring. Gold is the substance while the form * ring * is its visheshaNa. Gold can take on any number of forms (visheshaNAs), each one of which acquaires a unique नाम (nAma), name, without changing its basic svarUpa (nature) of substance gold. The object or product can addressed by either of the two names, one associated with the substance without visheshaNa and the other the substance as associated with its unique visheshaNa. Either as simply * gold * or as ring,chain,bracelet etc as the case may be.

The other type of  परिणाम (pariNAma), Transforamation, is best illustrated by the दधिक्षीर दृष्टांत (dadhikShIra dRRiShTAMta), Milk-curd illustration. In this case, the transformation of milk into curd is not only in its रूप (rUpa),form, but is also associated with a change in the very svarUpa (nature) itself of the substance milk  undergoing the transformation.

The transformation of avyAkruta  into Creation or Jagat is of the मृद्घट दृष्टांत (mRRidghaTa dRRiShTAMta), Clay-pot illustration, type. Mantra CU 6-2-3  states

//  तदैक्षत बहु स्यां प्रजायेयेति.....  //  CU 6-2-3

//  tadaikShata bahu syAM prajAyeyeti.....   //  CU 6-2-3

Translation  // That (Existence) saw, ' I shall become many.  I shall be born'  //.

The Bhashya thereon CUB 6-2-3 states, inter alia, as below

//  बहु प्रभूतं स्यां भवेयं प्रजायेय प्रकर्षेणोत्पद्येय, यथा मृद्घटाद्याकारेण........ //  CUB 6-2-3

//   bahu prabhUtaM syAM bhaveyaM prajAyeya prakarSheNotpadyeya, yathA mRRidghaTAdyAkAreNa........ //. CUB  6-2-3

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

CU mantra  6-3-2 states

//  सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति ॥ तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत् ॥  //  CU 6-3-2 and 6-3-3.

// seyaM devataikShata hantAhamimAstisro devatA anena jIvenAtmanAnupravishya nAmarUpe vyAkaravANIti || tAsAM trivRRitaM trivRRitamekaikAM karavANIti seyaM devatemAstisro devatA anenaiva jIvenAtmanAnupravishya nAmarUpe vyAkarot ||  //  CU 6-3-2 and 6-3-3.

Translation  // That Deity which is such saw : Let it be that now, by entering into these three gods, in the form of the soul of each individual being, I shall clearly manifest name and form.  With the idea, " I shall make each one of these three-fold and three-fold, that Deity who was such entered into these three gods, as this individual soul, and manifested name and form  //.

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.