Maya the creation is unavoidable. Go. An. Avidya naturally tends towards
effects, without any purpose. Bha.

An. Gi. remarks: Nanu liladav asmadadinam akasmad eva niv/ri/tter api
darsanad i/s/varasyapi mayamayyam lilayam tatha-bhave vinapi
sa/my/agj/n/ana/m/ sa/m/sarasamu/kkh/ittir ili tatraha na /ke/ti.
Anirva/ky/a khalv avidya paras/yes/varasya /k/a. svabhavo lileti
/kok/yate tatra na pratitikasvabhavayam anupapattir avataratity
artha/h/.]

[Footnote 312: From this passage we must not--the commentators
say--infer injustice on the part of the Lord; for the previous merit or
demerit of a being determines the specific quality of the actions which
he performs in his present existence, the Lord acting as the common
cause only (as Parjanya does).]

[Footnote 313: Ragadveshamoha ragadayas le /k/a purusha/m/ dukhadibhi/h/
kli/s/yantita kle/s/as tesb/am/ kartneapia/vi/uyanugu/rr/as tabhir
aksbipta/m/ dharmadilaksbilaksha/n/a/m/ kurma tadapekshavidya. An. Gi.]

SECOND PADA.

REVERENCE TO THE HIGHEST SELF!

1. That which is inferred (by the Sa@nkhyas, viz. the pradhana) cannot
be the cause (of the world), on account of the orderly arrangement (of
the world) being impossible (on that hypothesis).

Although it is the object of this system to define the true meaning of
the Vedanta-texts and not, like the science of Logic, to establish or
refute some tenet by mere ratiocination, still it is incumbent on
thorough students of the Vedanta to refute the Sa@nkhya and other
systems which are obstacles in the way of perfect knowledge. For this
purpose a new chapter is begun. (Nor must it be said that the refutation
of the other systems ought to have preceded the establishment of the
Vedanta position; for) as the determination of the sense of the
Vedanta-passages directly subserves perfect knowledge, we have at first,
by means of such a determination, established our own position, since
this is a task more important than the refutation of the views
entertained by others.

Here an opponent might come forward and say that we are indeed entitled
to establish our own position, so as to define perfect knowledge which
is the means of release to those desirous of it, but that no use is
apparent of a refutation of other opinions, a proceeding productive of
nothing but hate and anger.--There is a use, we reply. For there is some
danger of men of inferior intelligence looking upon the Sa@nkhya and
similar systems as requisite for