अविद्यादेर्निमित्तत्वे वेदान्तैः साम्यमागतम् ।
पक्षे द्वितीये ताद्रूप्यं जडत्वादिह तस्य कः ॥२३॥
avidyādernimittatve vedāntaiḥ sāmyamāgatam |
pakṣe dvitīye tādrūpyaṃ jaḍatvādiha tasya kaḥ
If nescience and the like be the occasioning cause, (their view) comes to parity with the (already-refuted) Vedāntins; and on the second alternative (identity of Brahman with nescience), since nescience is insentient, who here effects its (conjunction with knowledge)?