D
dhillon
Guest
"ROPE MISTAKEN FOR A SNAKE"
In the darkness of Maya, I mistook the rope for the snake,but that is over, and now I dwell in the
eternal Home of the Lord (sggs 332). Like the story of the rope mistaken for a snake, the
mystery has now been explained to me. Like the many bracelets, which I mistakenly thought
were gold; now, I do not say what I said then (sggs 658).
<><><><>
"Rope mistaken for a snake" — what is the story behind this mystic expression the Gurbani (SGGS) talks about here? The Absolute Truth is explained and reinforced by the teachers and the scriptures for our understanding through different similes, allegories, metaphors, figurative or mystic representations, illustrations and analogies. One such analogy involves the rope and the snake. Having properly understood, such analogies enable the spiritual seekers remove mental distortions (Doojaa Bhaav or duality) and realize the One Reality — the Unconditioned Consciousness — that underlies the apparent diversity.
Self-knowledge (Aatam-Giaan) is the one means for liberation from ignorance our True Identtity. With the dawn of the pure Knowledge, one comes to realize that "Joti-Svaroopa" (Pure Awareness, Pure Consciousness, Self, etc.) alone is Real and all else is perishable. But, what is Knowledge?
The dawn of Knowledge really means the rediscovery of the True Self within us which has never been nonexistent. Freedom of the individual being (Jeeva) from all its sense of material bondage is possible only when such Pure Knowledge of our True Nature (Joti-Svaroopa) is realized, or the glory of our True Identity rediscovered. The Gurbani tells us that without such Intuitive Wisdom we are mere dead bodies in the world.
Ignorance is nothing but the non-apprehension of greater Reality. This non-apprehension of Reality causes the misapprehension in our life. For example, in darkness when we do not have the true knowledge of a rope, we may misunderstand it to be either a snake, or a piece of stick, or a streak of water, or a crack in the ground, and so on. Thus, due to initial non-apprehension of the rope, we could have misapprehensions of the various other objects superimposed on the rope.
The Self is one and the same before and after Its Realization. But due to our personality-shackles created by our distorted mind, we superimpose upon It certain conditioning. When the contamination caused by the false limitations is removed, Self is realized and discovered as the One Timeless Spirit, which runs through All. Just as once the darkness is removed, the rope alone remains; the snake disappears. For we know that the rope alone is real, not the snake; however, it was our non-apprehension of the rope that gave rise to the misapprehension of the snake.
Similarly, the True Self (Soul, Aatamaan, etc.) alone is Real. However, our non apprehension of this Changeless Reality causes Its misapprehension into a phenomenal world. Thus, under the influence of imaginary limitations, we forget Reality and acts as our existence is separate from the glorious Reality which illumines life.
Our non-apprehension of Reality and the subsequent misapprehensions are together called delusion or Maya. In the examples of the rope and the post, the ignorance of reality (the rope or the post) is Maya, which is the cause of the creation of the frightening snake and the grinning ghost. The impression that "what we deem a thing to be, in reality it's not like that" — the notion that the Self is the body and mind stuff (which it's not) — is what is called false ego.
Similarly, the egocentric individuality dies when the real nature of the "Jeeva" is realized as the Pure Self. When the false ego ends, all its effects or byproducts are also removed, which constitutes emancipation from bondage. The scriptures tell us that through discriminative self-analysis (Viveka) and logical inner inquiry (Vichaar), we can separate the True Self within from the body-senses-mind-intellect-equipment as one separates the rice from the husk, bran, etc.
The idea is that, in all earnest inquiries by the real seekers of the Truth, ultimately the real Substratum (Adhaar) comes to be discovered; when we discover the snake in the rope, we all know how impermanent, relatively, is the snake-vision. Then, the superimposition, the snake and its fear, are all declared as "false", while, the rope is relatively considered as "Truth".
By the negation of the false and the assertion of the Truth, the superimpositions (conditioning, material contamination, self-limitations, etc.) are destroyed, and what remains over is the Infinite Reality. When the mental distortions cease the world-illusion also ceases, and the mind revert back to its natural state of being (Sahaj). As the dirt is washed with the dirt, a thorn is removed by another thorn, a poison antidotes poison, similarly, the mind is purified (conquered) by the mind!
In the darkness of Maya, I mistook the rope for the snake,but that is over, and now I dwell in the
eternal Home of the Lord (sggs 332). Like the story of the rope mistaken for a snake, the
mystery has now been explained to me. Like the many bracelets, which I mistakenly thought
were gold; now, I do not say what I said then (sggs 658).
<><><><>
"Rope mistaken for a snake" — what is the story behind this mystic expression the Gurbani (SGGS) talks about here? The Absolute Truth is explained and reinforced by the teachers and the scriptures for our understanding through different similes, allegories, metaphors, figurative or mystic representations, illustrations and analogies. One such analogy involves the rope and the snake. Having properly understood, such analogies enable the spiritual seekers remove mental distortions (Doojaa Bhaav or duality) and realize the One Reality — the Unconditioned Consciousness — that underlies the apparent diversity.
Self-knowledge (Aatam-Giaan) is the one means for liberation from ignorance our True Identtity. With the dawn of the pure Knowledge, one comes to realize that "Joti-Svaroopa" (Pure Awareness, Pure Consciousness, Self, etc.) alone is Real and all else is perishable. But, what is Knowledge?
The dawn of Knowledge really means the rediscovery of the True Self within us which has never been nonexistent. Freedom of the individual being (Jeeva) from all its sense of material bondage is possible only when such Pure Knowledge of our True Nature (Joti-Svaroopa) is realized, or the glory of our True Identity rediscovered. The Gurbani tells us that without such Intuitive Wisdom we are mere dead bodies in the world.
- ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥: Satigur jinee n sevio sabadi n keeto Veechaar. Antar giaan na aaio miratak hai sansaar: They who do not serve the Satguru (via Naam-Simran) and do not ponder over the Shabad (Shabad-Vichaar, contemplation on the Shabad, reflection on the Shabad, etc.), obtain not Divine Knowledge (Wisdom, Giaan, etc.) within (ਹਿਰਦੇ ਵਿਚ ਸੱਚਾ ਚਾਨਣ ਨਹੀਂ ਹੋਇਆ) and (they may appear as alive in the world, but) are as dead in the world (sggs 88).
Ignorance is nothing but the non-apprehension of greater Reality. This non-apprehension of Reality causes the misapprehension in our life. For example, in darkness when we do not have the true knowledge of a rope, we may misunderstand it to be either a snake, or a piece of stick, or a streak of water, or a crack in the ground, and so on. Thus, due to initial non-apprehension of the rope, we could have misapprehensions of the various other objects superimposed on the rope.
- ਰਾਜ ਭੁਇਅੰਗ ਪ੍ਰਸੰਗ ਜੈਸੇ ਹਹਿ ਅਬ ਕਛੁ ਮਰਮੁ ਜਨਾਇਆ ॥ ਅਨਿਕ ਕਟਕ ਜੈਸੇ ਭੂਲਿ ਪਰੇ ਅਬ ਕਹਤੇ ਕਹਨੁ ਨ ਆਇਆ ॥: Raaj bhuiang prasang jaise hahi ab kashu maram janaaiaa || Anik katak jaiase bhooli pare kahate kahan na aaiaa ||: Like the story of the rope mistaken for a snake, the mystery has now been explained to me. Like the many bracelets, which I mistakenly thought were gold; now, I do not say what I said then (sggs 658).
The Self is one and the same before and after Its Realization. But due to our personality-shackles created by our distorted mind, we superimpose upon It certain conditioning. When the contamination caused by the false limitations is removed, Self is realized and discovered as the One Timeless Spirit, which runs through All. Just as once the darkness is removed, the rope alone remains; the snake disappears. For we know that the rope alone is real, not the snake; however, it was our non-apprehension of the rope that gave rise to the misapprehension of the snake.
- ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁ ਸਿਵ ਘਰਿ ਬਾਸਾ ॥: Sakti adher jevarhee bhram chookaa nihchal siv ghari vaasaa ||: In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord (sggs 332).
Similarly, the True Self (Soul, Aatamaan, etc.) alone is Real. However, our non apprehension of this Changeless Reality causes Its misapprehension into a phenomenal world. Thus, under the influence of imaginary limitations, we forget Reality and acts as our existence is separate from the glorious Reality which illumines life.
- ਆਤਮ ਦੇਉ ਦੇਉ ਹੈ ਆਤਮੁ ਰਸਿ ਲਾਗੈ ਪੂਜ ਕਰੀਜੈ ॥੧॥: Atam deou deou hai aatam ras laagai pooj kareejai: The soul is divine; divine is the soul. Worship Him with love (sggs 1325).
- ਜੋਤਿ ਸਰੂਪੀ ਤਤ ਅਨੂਪ ॥: Joti saroopee tat anoop: He is the Embodiment of Light, the incomparable essence (sggs 344).
- ਨਾਨਕ ਖੋਜਿ ਲਹਹੁ ਘਰੁ ਅਪਨਾ ਹਰਿ ਆਤਮ ਰਾਮ ਨਾਮੁ ਪਾਇਆ ॥੫॥: Nanak khoji lahau ghar apnaa hari aatam raam naam paya ||5||: O Nanak, search and examine your own inner being, and attain the Supreme Soul (i.e., see the All-pervading Lord within), and the Lord's Name ||5|| (sggs 1039).
- ਸਦਾ ਸਦਾ ਆਤਮ ਪਰਗਾਸੁ ॥: Sadaa sadaa aatam paragaas: Forever and ever, the Soul is illumined (sggs 378).
- ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥: Ek kirasanam sarab devaa dev devaa ta aatamaa: The One Lord is the Divine God of all gods; He is the Divinity of the individual Soul (sggs 469).
- ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥: Chet suchet chit hoyi rahu tayu lai pargaas ujaaraa: When you are conscious in your Consciousness, you will be enlightened and illuminated (sggs 339).
- ਆਤਮ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ਲਹੰਤੇ ॥: Aatam mahi paarbraham lahante: Within the Soul, find the Supreme Lord (sggs 276).
- ਆਤਮੁ ਚੀਨੈ ਸੁ ਤਤੁ ਬੀਚਾਰੇ ॥: Aatam cheenai su tatt beechaarae: One who understands his own Soul, contemplates the essence of Reality (sggs 224).
- ਆਤਮ ਰਾਮੁ ਰਾਮੁ ਹੈ ਆਤਮ ਹਰਿ ਪਾਈਐ ਸਬਦਿ ਵੀਚਾਰਾ ਹੇ ॥੭॥: Aatam Raam Raam hai aatam Hari paaeeai Sabad veechaaraa he ||7||: The soul is God, and God is the soul; by engaging in the Shabad Vichaar, God is found ||7|| (sggs 1030).
- ਆਤਮ ਮਹਿ ਰਾਮੁ ਰਾਮ ਮਹਿ ਆਤਮੁ ਚੀਨਸਿ ਗੁਰ ਬੀਚਾਰਾ ॥: Aatam mahi Raam Raam mahi aatam cheenas Gur beechaaraa: God is in the Soul, and the Soul is in God. This is realized through Reflecting (on the Teachings) of the Guru (1153).
- ਆਤਮੇ ਨੋ ਆਤਮੇ ਦੀ ਪ੍ਰਤੀਤਿ ਹੋਇ ਤਾ ਘਰ ਹੀ ਪਰਚਾ ਪਾਇ ॥: Aatame no aatame dee prateeti hoi taa ghar hee parachaa paai: If the individual soul has faith in the Supreme Soul, then it will obtain realization within its own Home, within (sggs 87).
Our non-apprehension of Reality and the subsequent misapprehensions are together called delusion or Maya. In the examples of the rope and the post, the ignorance of reality (the rope or the post) is Maya, which is the cause of the creation of the frightening snake and the grinning ghost. The impression that "what we deem a thing to be, in reality it's not like that" — the notion that the Self is the body and mind stuff (which it's not) — is what is called false ego.
- ਮਾਧਵੇ ਕਿਆ ਕਹੀਐ ਭ੍ਰਮੁ ਐਸਾ ॥ ਜੈਸਾ ਮਾਨੀਐ ਹੋਇ ਨ ਤੈਸਾ ॥੧॥ ਰਹਾਉ ॥: Maadhve kiya kaheeyai bhram aisaa. Jaisaa maaneeyai hoi na taisaa ||1||Rahaaou||: O Lord, what can I say about this illusion; what we deem a thing to be, in reality, it is not like that ||1||Pause|| (sggs 657).
- ਹਉਮੈ ਮੋਹੁ ਉਪਜੈ ਸੰਸਾਰਾ ॥: Haumai moh upjai sansaraa: Out of egotistic attachment, the Universe is born (sggs 1057).
- ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥: Mil Maya surti gavaayee: By associating with the Maya (illusion), the mortal loses Divine Understanding (sggs 989).
- ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Eh Maya jit Hari visrai moh upjai bhaau dooja laya: This is Maya, by which God is forgotten; emotional attachment and love of duality is born (sggs 921).
- ਮਾਈ ਮਾਇਆ ਛਲੁ ॥: Maayee Maya Chhall: O my mother, the Maya is deceitful (sggs 717).
Similarly, the egocentric individuality dies when the real nature of the "Jeeva" is realized as the Pure Self. When the false ego ends, all its effects or byproducts are also removed, which constitutes emancipation from bondage. The scriptures tell us that through discriminative self-analysis (Viveka) and logical inner inquiry (Vichaar), we can separate the True Self within from the body-senses-mind-intellect-equipment as one separates the rice from the husk, bran, etc.
- ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥: Jinee aatam cheeniaa parmaatam soee: Those who understand their own Soul, are themselves the Supreme Soul (sgg 421).
- ਆਪੁ ਪਛਾਣੈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਜੀਵਨ ਮੁਕਤਿ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥: Aap pachhanai man nirmal hoyi. Jeevan mukti har paavai soi: Pure becomes the mind of him, who recognizes his ownself. He is liberated in this life and attains Lord (sggs 161).
- ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanak mann toon joti saroop hai apanaa mool pashaan ||5||: Thus says Nanak: O my mind, you are the embodiment or the True Image of the Divine Light (i.e., God) - recognize your Origin ||5|| (sggs 441).
The idea is that, in all earnest inquiries by the real seekers of the Truth, ultimately the real Substratum (Adhaar) comes to be discovered; when we discover the snake in the rope, we all know how impermanent, relatively, is the snake-vision. Then, the superimposition, the snake and its fear, are all declared as "false", while, the rope is relatively considered as "Truth".
By the negation of the false and the assertion of the Truth, the superimpositions (conditioning, material contamination, self-limitations, etc.) are destroyed, and what remains over is the Infinite Reality. When the mental distortions cease the world-illusion also ceases, and the mind revert back to its natural state of being (Sahaj). As the dirt is washed with the dirt, a thorn is removed by another thorn, a poison antidotes poison, similarly, the mind is purified (conquered) by the mind!
- ਮਨ ਮਹਿ ਮਨੁ ਉਲਟੋ ਮਰੈ ਜੇ ਗੁਣ ਹੋਵਹਿ ਨਾਲਿ ॥: Man mahi man ulto marai je gun hovahi naal: The (lower) mind turns inward, and merges with the (Higher) Mind, when it is with virtue (sggs 935).
- ਮਨ ਮਹਿ ਮਨੂਆ ਜੇ ਮਰੈ ਤਾ ਪਿਰੁ ਰਾਵੈ ਨਾਰਿ ॥: Man mahi manooyaa je marai taa pir raavai naari: If the (lower) mind within the (Higher) Mind dies, then the Husband Lord ravishes and enjoys His soul-bride (sggs 58).
- ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥: Nanak man hee te man maaniya na kish marai na jaayi: O Nanak, through the (Higher) Mind, the (lower) mind is satisfied, and then, nothing comes or goes (sggs 514).
- ਮਾਣਕੁ ਮਨ ਮਹਿ ਮਨੁ ਮਾਰਸੀ ਸਚਿ ਨ ਲਾਗੈ ਕਤੁ ॥: Manak man mahi manu maarsee sach na laagai kat: The Divine Jewel within the (Higher) Mind annihilates the (lower) mind; thus attached to the Truth, it does not wander deluded again (sggs 992).