Chapter Two of the Brahma-sūtras is devoted to the systematic refutation of all doctrines that contest Vedānta's funda-mental claim: that Brahman alone is the origin of the universe. In addition to the six classical Indian philosophical systems (şad-darśana), Śrīla Bādarāyaņa Rşi critically engages with non-Vedic tradi-tions such as Cārvāka materialism, Buddhist schools, Jainism, Śaivism, Śāktism, and others. In continuity with this method, and in recognition of the compre-hensive scope of Vedanta as a philosophy that both integrates and transcends all systems, we have extended the discussion to Western philosophies and monotheistic religions including Stoicism, Neoplato-nism, Gnosticism, Christian theology, Darwinism, Scientism and Holism - since these too may be understood as variations or extensions of Sankhya and Vedanta, the two most important schools in Indian philosophy. This approach is consistent with the precedent established by earlier Vedāntins.
Among the most influential precedents is Madhavācārya's Sarva-darśana-sangraha (14h century), which systemati-cally presents and refutes sixteen schools of thought. Similar strategies are found in Yamunācārya's Siddhitrayam (10th century), Vedānta Deśika's Adhikaraņa-sārāvalī (13h century), and Śrīla Vyāsa-tirtha's Tatparya Candrikā (15h-16h centuries). In the 18th century, Śrīla Baladeva Vidyābhūşaņa carried this tradition forward in his Tattvadīpikā. In the twentieth century, A.C. Bhaktivedänta Swami Prabhupāda revitalized this intellectual lineage, decisively exposing the philosophical limitations of scientism, materialism, modern Sänkhya, nirviśeşa-vāda, and śūnyavāda. By addressing these doctrines at their roots, he reaffirmed the enduring authority and universality of Vedānta
About the Author
Prakasatma dasa (Jean Christophe Perrin) is a pastor and scholar (Ph.D.), actively engaged in interreligious dialogue for more than four decades. His work bridges theology, philosophy, and comparative religion, with a particular focus on fostering understanding between Indian traditions and the spiritual heritages of the world. Both as a practitioner and a researcher, he has consistently sought to articulate a vision of faith that is both rooted in Vedānta and open to dialogue across cultures and religions.
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