This is not a doṣa. Avidyā along with it’s effects is resolved into its substratum, which is brahma caitanya, and not elsewhere. For example, the removal of the rajju-sarpa is the underlying rajju alone. In this way, the removal of superimposed names and forms of all objects is the underlying consciousness alone, and nothing else. There is the niyama – That destruction of that which is superimposed on a substratum, which shines on the substratum, is the substratum alone. Thus, the vārtikā says – ‘the destruction of the superimposed entity is the avaśeṣa of the substratum alone.’

This is the intent of bhagavatpāda, which is clear in his primary works. Thus, even the removal of non-arthas present in prakr̥ti are brahman alone. Thus the doubt (from the previous āvarta) is untenable. Since brahman is the substratum upon which all the visible non-arthas are seen. This brahman, which is the siddha vastu, is bhāva-rūpa (exists). Thus, the removal of anartha is also bhāva-rūpa. As such, there is indeed a prayojana for this work.