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Śrīmad-Bhāgavatam
[Canto 6, Ch. 4]
vivāda —of argument;  saṁvāda —and agreement;  bhuvaḥ —the causes;  bhavanti —are;  kurvanti —create;  ca —and;  eṣām —of them (the theorists);  muhuḥ —continuously;  ātma-moham —bewilderment regarding the existence of the soul;  tasmai —unto Him;  namaḥ —my respectful obeisances;  ananta —unlimited;  guṇāya —possessing transcendental attributes;  bhūmne —the all-pervading Godhead.
TRANSLATION
Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him.
PURPORT
Since time immemorial or since the creation of the cosmic manifestation, the conditioned souls have formed various parties of philosophical speculation, but this is not true of the devotees. Nondevotees have different ideas of creation, maintenance and annihilation, and therefore they are called  vādīs  and  prativādīs —proponents and counterproponents. It is understood from the statement of  Mahābhārata  that there are many  munis , or speculators:
tarko 'pratiṣṭhaḥ śrutayo vibhinnā   nāsāv ṛṣir yasya mataṁ na bhinnam
All speculators must disagree with other speculators; otherwise, why should there be so many opposing parties concerned with ascertaining the supreme cause?
Philosophy means finding the ultimate cause. As  Vedānta-sūtra  very reasonably says,  athāto brahma-jijñāsā : human life is meant for understanding the ultimate cause. Devotees accept that the ultimate cause is  Kṛṣṇa  because this conclusion is supported by all Vedic literature and