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The process of Pralaya or annihilation as stated above clearly indicates that nothing is completely destroyed. The Advaitins hold that this world is the product of Ainana or nescience, And it will be destroyed by the knowledge. Thus, they consider the right knowledge as the cause of destruction. But this view is baseless. Nothing is totally destroyed by the right knowledge. The unreality of this world will not take place by knowledge. Even in annihilation, only created things (effects) will be destroyed and not the original or primal cause. And moreover, a wise will not get the things destroyed by his knowledge. So the view of complete destruction is nowhere found. When things perish, they leave behind their causes. When these causes perish, they again leave their 1116 subtle causes. This process continues and ultimately leads to the survival of Prakrti or primal matter (primal material cause). There is no such thing that undergoes 1117 complete destruction. And, one cannot say that there is destruction of all destruction, because destruction itself is undestructible. So by all means, total annihilation is impossible, The very expression as Sarvanasa is wrong. Because, even according to the Advaita, Brahman is real and Avinasi undestructible.

qi 1 393 If it is admitted that, other than Brahman, everything gets destroyed, then, Jiva, different from Brahman, will also have to be destroyed. If difference between Brahman and the soul is taken to be unreal, then the Advaita cannot refer to world as separate from Brahman and liable for destruction. And if the destruction of real things is admitted then, the destruction of Jiva, his characteristics and also of other eternal things, may also take place. Thus, the acceptance of the destruction of real things, definitely and ultimately leads to the destruction of Brahman, as It being real. Therefore, complete destruction 1118 is impossible. and is under Lord's control, is undestructible. That which is eternal, real, subtle 1 Thus, after having refuted the view of total destruction of the Advaita, Vadiraja diverts his attention to the Sarvanasa view of Tarkikas. According to them, everything originated with Adrsta or unseen cause or power, perishes completely and also there is no re-creation. Thus, this is a very strange view. the created world perishes and again it is going to be created at the beginning of next age. This is happening since time immemorial. Here, only effect (Karya-world) is going to be perished and not its prime cause which is Because, at the end of each age, Adrsta. If it is held that Adrsta too perishes, then there

} 1 t 1 would not be any re-creation. So Adrsta which is prime cause will not perish whereas it becomes the cause of re-creation. So the Sarvanasa view of the Advaita and of the Tarkike is baseless and untenable. The Sruti declares 6 that, God creates the world as in past. This disproves the very fact of Sarvanasa or total destruction. 394