2. Gita, Mahabharata and Puranas also support Visva-satyatva

The Bhagavadgita verse that runs as Asatyamapratisthante jagadahuranisvaram. Aparasparasambhutam kimanyat kamahaitukam, supports the view of the reality of the world. 959 It severely attacks those who consider the world as Asat DO or Mithya or unreal. It is stated that this view is not only untenable but it spoils all those who teach and are 960 taught. Vadiraja opines that this Gita-statement is the import of several srutis, Puranas etc. It is evident that the Lord is the prime-agent (Karta) and none else. I The Prakrti or the primal matter is the only Upadanakarana or material case and others time, place, etc., are Nimittakaranas or instrumental causes. The Lord is also considered as Nimittakarana but He is foremost and prime among all instrumental causes. And the world is created by the operation of all these causes. The Prakrti, stated 961 above, is nothing but the constitution of Sattva, Rajas 962 963 and Tamas. In the scriptures as well as in other works, this Prakrti is called sometimes as Maya. It is not the Maya of the Advaitins, because in that case, it would be only an illusion. It is the Prakrti that is termed Maya. Therefore, the world-effect of this Maya-prakrti, is called 964 Mayamaya. And thus, the usage will not make this world as the product of Maya or illusion of the Advaitins. In that case, the world would be unreal.

321 Now it cannot be held that this Prakrti gets modified itself into the world. It, being Jada or insentient cannot modify itself into the world. It is the lord who creates the world out of this Prakrti. The Gita statement- Maya 965 adhyaksena prakrtih... makes this point clear. As ● Prakrti is the material cause of this creation, Ajnana of the Advaitins cannot be taken to be the material cause for creation, since in no works Ajnana of the Advaitins is declared as Upadanakarana or material cause. So creation is not the out-come of Ajnana or nescience. And hence, it is not sublated by Brahmajnana, as the Advaitins make others believe. 966 The created world, since being not a product of Ajnana, cannot totally be non-existent. Neither Brahman nor this world will be destroyed completely. Both are eternal. It is Anadi or beginningless and Ananta or endless in the sense of Pravahato nitya or eternal like a current. Brahman is also Nitya or eternal. But the difference is that the world is Pravahato Nitya whereas Brahman is Svarupatah nitya or inherently eternal. The Mahabharata verse 'Evam tadanadyantam... 967 brings out the nature of the world as 968 mentioned above.