226 Srimad-Bhagavatam [Canto 6, Ch. 4

vivada—of argument; samvada—and agreement; bhuvah—the causes;
bhavanti—are; kurvanti—create; ca—and; esam—of them (the
theorists); muhuh—continuously; atma-moham—bewilderment  re-
garding the existence of the soul; tasmai—unto Him; namah—my re-
spectful obeisances; ananta—unlimited; gundya—possessing transcen-
dental attributes; bhimne—the all-pervading Godhead.

TRANSLATION

Let me offer my respectful obeisances unto the all-pervading
Supreme Personality of Godhead, who possesses unlimited tran-
scendental 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 ma-
terial world a situation in which they are unable to come to a con-
clusion. I offer my obeisances unto Him.

PURPORT

Since time immemorial or since the creation of the cosmic manifesta-
tion, the conditioned souls have formed various parties of philosophical
speculation, but this is not true of the devotees. Nondevotees have dif-
ferent ideas of creation, maintenance and annihilation, and therefore
they are called vddis and prativadis—proponents and counterproponents.
It is understood from the statement of Mahabharata that there are many
munis, or speculators:

tarko ’pratisthah srutayo vibhinna
ndsav rsir yasya matam 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 Veddnta-siitra very
reasonably says, athato brahma-jijidsa: human life is meant for under-
standing the ultimate cause. Devotees accept that the ultimate cause is
Krsna because this conclusion is supported by all Vedic literature and
