[Advaita-l] Rope-snake example in Upanishads

[Praveen R. Bhat]

Namaste,

Further to the discussions about the Shruti examples used for the creation
of the world, there was a question raised as to whether the rope-snake
example is used by the Shruti.

Here are the Upanishads in which the rope-snake example is used. Some of
them are clearly in the context of the creation itself while others are in
the context of mokShakAraka jnAna. Please note that all these Upanishads
are considered authentic in the tradition since they occur in Muktika's
list of 108 Upanishads. And since Shrutis have ekavAkyatA as per siddhAnta,
no Upanishad can be placed above the other to disqualify the same.

Most people seem to be unaware as to why Bhashyakara chose those 10
Upanishads only for commenting upon and not others. This is clearly seen in
Muktikopanishad which lists Mandukya as enough for jnAnotpatti, but if not
so, then those 10 Upanishads listed, which are commented upon by
Bhagavatpadacharya, are to be studied for mokSha. Even then, if jnAna is
lacking, then the other Upanishads are introduced in groups till the number
reaches 108. However, Upanishad Brahmendra Yogin, who is considered to
follow Bhashyakara's interpretation, elaborating further, has commented on
all 108 Upanishads. Those interested further may kindly refer the same.

ॐ

*Niralambopanishad*
अज्ञानमिति च रज्जौ सर्पभ्रान्तिरिवाद्वितीये सर्वानुस्यूते सर्वमये ब्रह्मणि
देवतिर्यङ्नरस्थावरस्त्रीपुरुषवर्णाश्रमबन्धमोक्षोपाधिनानात्मभेदकल्पितं
ज्ञानमज्ञानम् ॥ १४ ॥
And [as to what is] अज्ञान is [answered as follows]: अज्ञान is the
[delusory] knowledge, [that causes] superimposition of varieties of
non-selves based on the manifold adjuncts, gods, animals, immovable
(trees), women, men, varNas, stages of life, bondage and liberation, upon
ब्रह्म, like that of snake in the rope.

*Yogakundalinyupanishad Translated by K. Narayanasvami Aiyar*
जायाभवविनिर्मुक्तिः कालरूपस्य विभ्रमः ।
इति तं स्वस्वरूपा हि मती रज्जुभुजङ्गवत् ॥ ७९॥
1.79: Like the conception of the snake in a rope, so the idea of the
release from life and Samsara is the delusion of time.

*Tejobindupanishad Translated by K. Narayanasvami Aiyar*
गगने नीलिमासत्ये जगत्सत्यं भविष्यति ।
शुक्तिकारजतं सत्यं भूषणं चेज्जगद्भवेत् ॥ ७६ ॥
रज्जुसर्पेण दष्टश्चेन्नरो भवतु संसृतिः ।
जातरूपेण बाणेन ज्वालाग्नौ नाशिते जगत् ॥ ७७ ॥
4/6.76-77 (continues till 98): When the blueness of the sky really exists
in it, then the universe really is. When the silver in mother-of pearl can
be used in making an ornament, when a man is bitten by (the conception of)
a snake in a rope, when the flaming fire is quenched by means of a golden
arrow, ... then the world really is.

*Rudrahridayopanishad*
यः सर्वज्ञः सर्वविद्यो यस्य ज्ञानमयं तपः ।
तस्मादत्रान्नरूपेण जायते जगदावलिः ॥ ३३॥
सत्यवद्भाति तत्सर्वं रज्जुसर्पवदास्थितम् ।
तदेतदक्षरं सत्यं तद्विज्ञाय विमुच्यते ॥ ३४॥
33-35: From that all-knowing, omniscient Lord, whose being endowed with
knowledge itself is the penance [=visualisation], the whole world is
created in the form of food [that is consumed by all sense organs]. That
entire [world] shines [=appears] as-if real, superimposed [on the Lord]
just like a rope on a snake. That is this imperishable reality, knowing
which, one is liberated.

*Nirvanopanishad Translated by Prof. A. A. Ramanathan*
अनित्यं जगद्यज्जनितं स्वप्नजगदभ्रगजादितुल्यम् ।
तथा देहादिसंघातं मोहगुणजालकलितं तद्रज्जुसर्पवत्कल्पितम् ।
28. The phenomenal world is impermanent as it is produced [from Brahman
which alone is real]; it is similar to a world seen in a dream and an
[illusory] elephant in the sky; similarly, the cluster of things such as
the body is perceived by a network of a multitude of delusions and it is
fancied to exist as a serpent in a rope.

*Nadabindupanishad Translated by K. Narayanasvami Aiyar*
अज्ञानं चेति वेदान्तैस्तस्मिन्नष्टे क्व विश्वता ।
यथा रज्जुं परित्यज्य सर्पं गृह्णाति वै भ्रमात् ॥ २६ ॥
26 (1/2) -27. As a person through illusion mistakes a rope for a serpent,
so the fool not knowing the eternal truth sees the world [to be true]. When
he knows it to be a piece of rope, the illusory idea of a serpent vanishes.

*Katharudropanishad Translated by Prof. A. A. Ramanathan*
ब्रह्मभूतात्मनस्तस्मादेतस्माच्च्ह्क्तिमिश्रितात् ।
अपञ्चीकृत आकाशसंभूतो रज्जुसर्पवत् ॥ १३॥
13/17. From this Self which is one with Brahman and which is possessed of
Maya power arose the unmanifest Akasa like a rope-serpent.

*Atmabodhopanishad **Translated by Dr. A. G. Krishna Warrier*
विवेकयुक्तिबुद्ध्याहं जानाम्यात्मानमद्वयम् । तथापि बन्धमोक्षादिव्यवहारः
प्रतीयते ॥ ११॥
निवृत्तोऽपि प्रपञ्चो मे सत्यवद्भाति सर्वदा । सर्पादौ रज्जुसत्तेव
ब्रह्मसत्तैव केवलम् ॥ १२॥
प्रपञ्चाधाररूपेण वर्ततेऽतो जगन्न हि । यथेक्षुरससंव्याप्ता शर्करा वर्तते तथा
॥ १३॥
II-1-11-13. I know myself without a second, with discrimination. Even then
bondage and liberation are experienced. The world has gone away that
appears to be real like serpent upon rope; only Brahman exists as the basis
of the world; therefore the world does not exist; like sugar pervaded by
the taste of the sugarcane, I am pervaded by bliss. All the three worlds,
from Brahma to the smallest worm are imagined in me.

*Atmopanishad Translated by Dr. A. G. Krishna Warrier*
अमुष्य ब्रह्मभूतत्त्वाद्ब्रह्मणः कुत उद्भवः ।
मायाक्लृप्तौ बन्धमोक्षौ न स्तः स्वात्मनि वस्तुतः ॥ २६॥
यथा रज्जौ निष्क्रियायां सर्पाभासविनिर्गमौ ।
अवृतेः सदसत्त्वाभ्यां वक्तव्ये बन्धमोक्षणे ॥ २७॥
नावृत्तिर्ब्रह्मणः क्वाचिदन्याभावादनावृतम् ।
अस्तीति प्रत्ययो यश्च यश्च नास्तीति वस्तुनि ॥ २८॥
II-26-27(a). Because that Yogin has become Brahman, how can Brahman be
reborn? Bondage and liberation, set up by Maya, are not real in themselves
in relation to the Self, just as the appearance and disappearance of the
snake are not in relation to the stirless rope.


*Annapurnopanishad*
रज्जुसर्पदर्शनेन कारणाद्भिन्नजगतः सत्यत्वभ्रमो निवृत्तः ॥ १.१६॥
1.10 The delusion of the reality of the world, as different from its cause,
is negated, by [way of example of negation of] the vision of the snake in
the rope [as different from its cause].

*Annapurnopanishad Translated by Dr. A. G. Krishna Warrier*
अधिष्ठाने परे तत्त्वे कल्पिता रज्जुसर्पवत् ।
कल्पिताश्चर्यजालेषु नाभ्युदेति कुतूहलम् ॥४.१०॥
4.10. (The whole world) is superimposed on the supreme Reality, the Ground,
as the snake is on the rope. No curiosity is aroused as regards these
superimposed wonders.

ॐ तत् सत्।

​gurupAdukAbhyAm
,
--Praveen R. Bhat
/* येनेदँ सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */