Prayers by the Personified Vedas
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That is confirmed in the  Vedas :  parāsya śaktir vividhaiva śrūyate  the transcendental energies of the Lord are variegated, and because such varieties have emanated from the Supreme Lord, they cannot be false. The Lord is ever-existing, and the energies are ever-existing. Some of the energy is temporary—sometimes manifested and sometimes unmanifested—but that does not mean that it is false. The example may be given that when a person is angry he does things which are different from his normal condition of life, but that the mood of anger only appears and disappears does not mean that the energy of anger is false. As such, the argument of the Māyāvādī philosophers that this world is false is not accepted by the Vaiṣṇava philosophers. It is confirmed by the Lord Himself that the view that there is no supreme cause of this material manifestation, that there is no God, and that everything is only the creation of the interaction of matter is a view of the  asuras .
The Māyāvādī philosopher sometimes puts forward the argument of the snake and the rope. In the dark of evening, a curled up rope is sometimes, due to ignorance, taken for a snake. But mistaking the rope as a snake does not mean that the rope or the snake is false, and therefore this example, used by the Māyāvādīs to illustrate the falsity of this material world, is not valid. When a thing is taken as fact but actually has no existence at all, it is called false. But if something is mistaken for something else, that does not mean that it is false. The Vaiṣṇava philosophers use a very appropriate example comparing this material world to an earthen pot. When we see an earthen pot, it does not at once disappear and turn into something else. It may be temporary, but the earthen pot is taken into use for bringing water, and we continue to see it as an earthen pot. Therefore, although the earthen pot is temporary and is different from the original earth, still we cannot say that it is false. We should therefore conclude that the entire earth and the earthen pot are both truths because one is the product of the other. We understand from  Bhagavad-gītā  that after the dissolution of this cosmic manifestation, the energy enters into the Supreme Personality of Godhead. The Supreme Personality of Godhead is ever-existing with His varied energies. Because the material creation is an emanation from Him, we cannot say that this cosmic manifestation is a product of something void. Krṣṇa is not void. Whenever we speak of Krṣṇa, He is present with His form, quality, name, entourage and paraphernalia. Therefore, Krṣṇa is not impersonal. The original cause of everything is neither void nor impersonal, but is the Supreme Person. Demons may say that this material creation is  anīśvara , without a controller or God, but such arguments ultimately cannot stand.
The example given by the Māyāvādī philosophers that inanimate matter