samsara to be the root. The atomistic physico-theological theories of Vaisheshika and Samkhya school are the focus of the first seventeen sutras of Pada 2.2. The theories of Buddhism are refuted in sutras 2.2.18 through 2.2.32, while the theories of Jainism are analyzed by the text in sutras 2.2.33 through 2.2.36. The theories of other orthodox traditions are discussed in 2.2.37 through 2.2.45. Ramanuja and Shankara disagree in their formulation as well as critique of then extant orthodox traditions, in their respective commentaries, but both agree that the theory on emergence of Pradyumna (intellect) in the competing orthodox system is the primary flaw. The first eight case studies in the third Pada of chapter 2 discuss whether the world has an origin or not, whether the universe is co-eternal with Brahman or is an effect of Brahman (interpreted as dualistic God in theistic sub-schools of Vedanta), and whether the universe returns into Brahman periodically. The last nine Adhikaranas of the third Pada discuss the nature of soul, whether it is eternal, is soul an agent, soul's relationship to Brahman, and states its proof that the soul exists and is immortal. The last Pada of the second chapter extracts and summarizes the theories of human body, sensory organs, action organs and their relationship to Prana (vital breath) in the various Vedic Brahmanas and Upanishads. The Brahma Sūtras states that the organs inside a living being are independent principles, in the seventh and eighth Adhikarana of the fourth Pada. The various sub-schools of Vedanta interpret the sutras in the fourth Pada differently. Chapter 3: The means to spiritual knowledge Third chapter (Sādhana: the means): describes the process by which ultimate emancipation can be achieved. The topics discussed are diverse. The third chapter is the longest and consists of 186 sutras, with six Adhikaranas in its first Pada, eight in second, thirty six in third, and fourteen Adhikaranas in the fourth Pada. The third Brahma Sūtras chapter focuses on the nature of spiritual knowledge and epistemic paths to it. The theory of death and rebirth, karma and importance of conduct and free will, and the connection between Atman (Self, Soul) and the Brahman are discussed in sections 3.1 and 3.2 of the text. Sections 3.3 and 3.4 describe the need for self-study, reflection of texts read, meditation, etc., as steps while one makes progress and the role of sannyasa (monk, mendicant) in the