For Acaryas to quote from fictitious scriptures when living in an environment of highly learned panditas, seems both doubtful and highly improbable. Therefore, we may surmise from this that many of these unknown books were lost in time, including editions of puranas, which are different to those we are familiar with today.
There are many instances where Acarya Madhva quotes from sources that are unheard of. For example,
Upagita, Kamatha Sruti, Karmaviveka, Kalapa Sruti, Tantra-prakasika, Kapileya Samhita, Karanaviveka, Kausika Sruti, Gatisara, Adhara, AruniSruti, Upanaradiya, Ubhayanirukta, Indraduymna Sruti, Upasana Laksana, Jivatattva, Gunaparama, Gitasara, Gitakalpa, Guruviveka, Gautamakhila, Jyotis Samhita, Tattvasara, Tattvodyoga, Tantra Bhagavata, Tantra Mala,
Triyoga, Nibandha, Prana Samhita, Muktitattva, Yadavadhyatama, Linganirnaya, Mahodadhi, Vicara, Viparita Sruti, Visvambhara Sruti, Vimala Samhita, Vaibhavya, Vaisesya, Visva Tantra, Lokatattva, Vayuprokta, Vallabhya, Boddhavya, Pravrtta Samhita, Pavamaniya Vijaya, Pautrayana Sruti, Purusottama Tantra, Vimarda Sruti, Sumata, Sadgunya, Pippalada Sruti, Kathaka Sruti, Paingini Sruti, and Sauparna Sruti,
to name but a few.
It may be argued that in the time of Madhva the sources of his scriptural references were never disputed by his opponents.
Similarly, we may use the same line of reasoning — that at the time when our Acaryas quoted such “spurious” books and verses to establish Mahaprabhu’s divinity, no anti-party came forward to deny the authenticity of these quotes and their origin.