The first nine Sutras of the second part of the second chapter state thus: 'The Pradhana of the Samkhyas cannot produce the universe; because the Pradhana, which is non-sentient cannot produce the effect without the association of the sentient agent.
Then Badarayana refutes the views of the Sautrantika and Vaibhasika schools of Buddhism thus: The Bauddhas have accepted that the aggregates of earth etc. are nothing but the atoms. But their argument falls to the ground; because they have accepted the momentariness of all objects including the atoms that form the aggregate and are destroyed in the second moment of their existence.
The next three Sutras refute the views of the Yogacaras thus: 'The views held by the school, that establish the negation of objects other than cognition, are not correct.' What is apprehended in the sentence, 'I know the pot' is the object that is used in the objective case. It is not possible to say that its negation is apprehended. The forms of cognition do produce in men the idea of particular objects and not the objects themselves.
The next Sutra criticises the view of the Madhyamiika school. 'The view of universal voidness is not correct, because when the proposition is to be proved it should refer to the object of existence and not of nothingness '
After refuting different views held by the opponents, Badarayana comes to the Pancaratra school. This Adhikarana is called as Utpattyasambhavadhikarana or the Pancaratradhikarana. He raises the objection against this school in the first two Sutras and answers it in the last two Sutras. According to him the Pancaratra system is entirely correct and it does not contradict the view of Vedanta. Samkarsana, Pradyumna and Aniruddha are different incarnations of Lord Vasudeva.
