(Response to those who claim it does)
Some time ago (31st Oct 2020), during our prolonged discussions (beginning early Sept 2020) upon whether the world literally disappears when a jIva gains enlightenment (Ramesam and Venkat say that it does and I deny that), Ramesam asked me to provide references to support comments that I had made. Since this topic is very relevant to Volume 2 of my book on ‘Confusions in Advaita’, I have been researching and writing about it for the past 6 months. Since the various aspects now take up some 30,000 words plus, I will not be posting any more material – you will have to wait for publication of the book, unfortunately unlikely to be before 2023.
Apologies to readers who will find that this post is not particularly readable or directly helpful. The book presents all of the arguments in a logical and readable manner, only using the indicated quotations as supporting material. Here, the references only are presented solely to complete the earlier discussions and provide ‘answers’ to Ramesam and Venkat as the pUrvapakShin-s.
The numbered statements were made by myself as part of the discussion. Ramesam has added some ‘implications’ in square brackets. I have made occasional very brief comments in response and provide the references to shruti/bhAShya-s where supporting material may be found. I have no doubt that, after he has consulted these, Ramesam will wish to contest some of them, claiming that there is no justification. But, as I think we agreed when I said I would provide substantiating quotations, there will be no further discussion on these topics. (I also found that a number of his supposed ‘supporting’ quotations had been misunderstood or mistranslated.)
1. Ignorance is not the cause of the world.
Aitareya 1.1.1-2; BSB 1.2.1; 1.4.23-27; 2.1.4-6; 2.1.8-9; 2.1.14; 25.1.24-25; 2.1.28; 2.1.35-36; 3.2.41; Ch. Up. 3.14.1; 3.19.1; Ch. 6 intro; 6.2.1; 6.2.3; 6.3.2; Mund, Up. 2.1.10; 2.2.12; Tait. Up. 2.6; 3.1.1; Vivekachud. 231-8; and no doubt many more descriptions of how the world was created by Brahman/Ishvara.
2. How can the entire Vedantic tradition and pArampara continue to appear if the world-appearance disappears on enlightenment?
[implication being that the world has to continue to appear even after realization for the sake of the perpetuation of “parampara”!]
I am not even bothering to look for scriptural support for this. The very existence of scriptures is its own answer. In order to deny this, you would have to claim that no-one has ever been enlightened or that each person lives in his own universe or some equally ridiculous explanation.
3. Why SHOULD the APPEARANCE of duality disappear once you realize that it is actually non-dual?
[implication being that the objective world continues to appear even after realizing that ‘all is brahman alone and there is no second!]
Bhagavad Gita 5.13; 5.18; Brahmasutra bhAShya 4.1.15; Brihad. Up. 1.4.10; 3.5.1; Gaudapada kArikA 2.31; 2.37; Naish. Siddhi 4.51
4. A ‘sense of me-ness’ continues to exist after enlightenment.
prArabdha has to be exhausted. BSB 4.1.15; behavior of a sthitapraj~na BG 2.55 – 68; Brihad Up. Bh. 1.4.7; 2.4.12; 4.4.6; behavior BG 3.25; Ch. Up. Bh. 6.14.2
5. There can only be TOTAL non-identification on death of the body-mind.
[implication being that none can attain liberation as long as the body that previously housed the now liberated seeker is alive]
Bihad. Up. 2.4.13 and all in No. 4
6. Brahman is nirvikAra. The world-appearance, which is really none other than Brahman, with superimposed name and form, continues as before.
[implication being that the nirvikAra brahman changed to be the world]
Wrong implication! World is manifestation; vivartavAda not pariNAma. See BSB 1.2.7.
7. The enlightened one no longer believes that the perceived separation is real. It is only mithyA.
Brahmasutra bhAShya 3.2.21; 4.1.15; Chand. Up. Bh. 3.14.1; 7.24;
8. If it were the case that the j~nAnI no longer sees a world, how would we ignorant seekers find someone to teach us the truth?
[implication being that a world continues so that a realized individual can teach Non-duality]
Effectively the same as 2.
9. When all the desires have gone (i.e. pratibandha-s have been eliminated), the j~nAnI becomes a jIvanmukta.
[implication being that a Self-realized one is still saddled with pratibandha-s and prArabdha which keep his/her body alive and s/he attains liberation only after the death of the body — effectively eliminating the scope for jIvanmukti and stating that only videhamukti exists]
Your ’implication’ is a non sequitur. A jIvanmukta is one who no longer has pratibandha-s but continues to exhaust prArabdha until death of body-mind. Brihad. Up. 1.4.7; 1.4.10; 2.4.13; Vivekachud. 268, 452
The world continues to appear after enlightenment. The following references, in confirming this, effectively answer 2, 3, 4, 6, 8 above:
Gaudapada kArikA-s 2.36-37; Bhagavad Gita 3.27-28; 5.13; 5.18; Brahmasutra bhAShya 4.1.15; Brihad. Up. 3.5.1; 4.1.7;
The world IS Brahman:
Brihad. Up. 2.4.6; Chand. Up. 3.14.1; Ch. 6 intro; 6.2.1; 6.2.3; 6.3.2; 7.25.2; 8.14.1; Mundaka Up. 2.1.10; 2.2.5; 2.2.11; 2.2.12; Taitt. Up. 3.1.1; Vivekachu. 231-8