Verse No 95

“The status of being the cause of the world belongs solely to the conjunction of Brahman and ajñāna (mithunībhāva). This is explained with the example of the rope (appearing as a snake under ignorance).”

Verse No 96

“Now, as was said: when that (ignorance) is destroyed, where could the world-appearance remain? Explaining this, he concludes the previously established non-existence of prārabdha with the supporting example of the rope (appearing as a snake). Thus, it is clear.”

For Śaṅkara, the rope-snake analogy is not just a teaching device but the ultimate vision:

• The jñānī abides in Brahman alone, seeing the world as mithyā.
• The ajñānī sees the world as real, just as he sees the snake as real.
• Therefore, mokṣa is not “freedom from prārabdha” in time, but the direct recognition that prārabdha never truly existed.

Verse No 97

“Further: An objection may be raised — ‘If for the liberated knower (jīvanmukta) there is no prārabdha at all, then why do the Upaniṣads speak of prārabdha, as in “atra brahma samaśnute” and similar statements?’

The answer: Such references to prārabdha are not meant for the jñānī, but for the ignorant (ajñānīs). The scripture speaks of prārabdha merely as a teaching device, in order to address the doubts of those who still perceive difference.

When ignorance, which is the root-cause of all worldly activity, is destroyed by Self-knowledge, there is no prārabdha at all for the knower. But when the ignorant raise the question, ‘How does the jñānī still engage in worldly dealings if his ignorance is destroyed?’, the answer ‘because of prārabdha’ is given for their understanding. In truth, no prārabdha binds the jñānī.”

Verse No 98

“An objection may be raised: ‘Does the scripture speak of karma for the sake of instructing the jñānī?’

The reply: No. The śruti itself declares — ‘When Brahman, the higher and the lower, is realized, then the knots of the heart are cut, all doubts are destroyed, and all karmas are destroyed’ (Muṇḍaka Up. 2.2.8).

The plural word ‘karmāṇi’ (karmas) here is deliberate. It is used not merely to distinguish between two types (sañcita and kriyamāṇa), but to indicate that all three — including prārabdha — are destroyed. If the intent was only two, the śruti would have used the dual form ‘karmani.’

Therefore, it is taught that upon the direct realization of Brahman as the Self, with the breaking of the knot (the false union of consciousness with the inert body-mind), all three types of karma — sañcita, kriyamāṇa, and prārabdha — are annihilated.

Thus, the scripture speaks in this way to reveal to the jñānī that the highest human goal (mokṣa) is indeed freedom from all karmic bondage.”