arguments that these are inconsistent and misinterpretation of the Katha, Brihadaranyaka, Shvetashvatara and Taittiriya Upanishad. Sutras 1.4.23 through 1.4.27 state that Brahman is the efficient cause and the material cause of the world. The last sutra of the first chapter states that the arguments on the refutation of Samkhya theories also apply to the atomists (Vaisheshika school of Hindu philosophy). Chapter 2: Review of competing theories Second chapter (Avirodha: non-conflict, non-contradiction): discusses and refutes the possible objections to Vedānta philosophy, and states that the central themes of Vedanta are consistent across the various Vedic texts. The Brahma Sūtra states, examines and dismisses the refutations raised by other schools of thoughts, those now classified under Hinduism, Jainism and Buddhism. The second chapter consists of 157 sutras, with thirteen Adhikaranas in the first Pada, eight in second, seventeen Adhikaranas in third, and nine in the fourth Pada. The second chapter of the Brahma Sūtra has been variously interpreted by various monist, theistic and other sub-schools of Vedanta. The Advaita school for example, states Francis Clooney, asserts that the "identity of Atman and Brahman" based Advaita system is the coherent system while other systems conflict with the Upanishads, or are internally inconsistent, or incoherent with observed reality and cosmos. The theistic sub-schools interpret the text to be stating that Atman is different than Brahman, and thereafter each explains how other systems conflict with the Upanishads or are incoherent. The Pada 2.1 opens with Adhikarana on Samkhya and Vaisheshika schools argument that Smritis should be a basis for examining the concept of Brahman, and their objections to the Vedanta theory of reflection. The Brahma Sūtras asserts in 2.1.13 through 2.1.20 that the subject and object are one in Brahman, which agrees with Samkhya that there is an identity in cause and effect, adding that the Brahman and the empirical world are therefore one. The sutras 2.1.21 through 2.1.36 present the problem of evil, offering its own doctrine to address it, asserting that Brahman is neither unjust nor cruel, and that inequality and evil exists in the world because of will, choices and circumstances created by actions of living beings over time. The sutras in Pada 2.1 are variously interpreted by Advaita, Dvaita, Vishishtadvaita and other sub-schools of Vedanta. The monist Advaita school holds that ignorance or Avidya (wrong knowledge) is the root of "problem of evil"; in contrast, dualistic Vedanta schools hold karma and