Brahman is the first cause :: The cause of whole universe existence

|| गतिसामान्यात् || ब्रह्मसूत्र (१.१.१०)

|| Gatisāmānyāt || Brahma Sutra ( 1.1.10 )

On account of the uniformity of view (of the Vedanta texts, Brahman is to be taken as that cause).

Gati: view, state, cause; Samanyat: on account of the uniformity,same.

All the Vedanta texts uniformly refer to an intelligent principle as the First Cause. Therefore Brahman is to be considered as the cause. All the Vedanta texts uniformly teach that the cause of the world is the intelligent Brahman. The Srutis declare thus, "As from a burning fire sparks proceed in all directions, thus from that Self the Pranas proceed each towards its place, from the Pranas the gods, from the gods the worlds" (Kau. Up. III-3). "From that Brahman sprang ether" (Tait. Up. II-1). "All this springs from the Self" (Chh. Up. VII-2-6). "This Prana is born from the Self" (Pra. Up. III-3). All these passages declare the Self to be the cause. The term 'Self' denotes an intelligent being. Therefore the all-knowing Brahman is to be taken as the cause of the world because of the uniformity of view of the Vedanta-texts.

Because the state of knowledge is the same, as explained in Upaniṣad-s, or Upaniṣad-s say that cause is the same for existence, etc, there is no second to Brahman. This sūtra reaffirms the omnipresent and omnipotent nature of Brahman. Since there is no second in hierarchy, Brahman is omnipresent and omnipotent. Many of the aphorisms convey that Brahman alone is the cause and not pradhāna, as described in Sāṁkhya philosophy. According to Sāṁkhya, the universe has originated from pradhānaka, the original germ out of which the material universe has evolved. This point of argument is refuted in the first few sūtra-s, by saying that the universe has not originated from pradhānaka, but from Brahman. To prove this argument, Brahma Sūtra has quoted several examples from the point of view of Vedānta (essence of Vedas, Upaniṣad-s). Even if there is a subtlest teaching somewhere in some Upaniṣad, the point of view of Sāṁkhya philosophy can further be discussed. But, none of the Upaniṣad-s make any reference, whatsoever towards pradhānaka of Sāṁkhya. Hence, the argument that there is some other thing or things that is responsible for the origin of the universe is totally negated through these aphorisms. This is done mainly to avoid any confusion in the minds of students, who eagerly pursue spiritual knowledge. In spiritual pursuit, faith is paramount, as spiritual knowledge deals only with subtleties.

This sūtra says, since the same knowledge is imparted in all the Upaniṣad-s, obviously, the universe is not only created from Brahman, but also sustained and annihilated by Him. Taittirīya Upaniṣad (II.i.1) explains Brahman. It says, “Brahman is Truth, Knowledge and Infinity (satyaṁ-jñānam-anantaṁ brahma). He, who realizes the Self through his intellect not only realizes Brahman, but also attains everything he wants (Such a realized person will never desire for any material things is to be understood). From this Self comes space, air, fire, water, earth, etc in an orderly manner.” All other Upaniṣad-s endorse this revelation. For example, Chāndogya Upaniṣad (VII.26.1) says, “everything comes from the Self.” Similarly, Praśna Upaniṣad (III.3) says, “prāṇa comes from the Self. Like a body having its shadow (shadow follows the body everywhere), prāṇa is inherent in Brahman (like a shadow being inherent in a body); and It assumes a particular shape or form, when it so wishes.” There are many such elucidations in every Upaniṣad. When Upaniṣad-s which are considered as the source of revelation of the highest knowledge about the Self, how there can be an alternative to Brahman? Thus, with authority and authenticity, Brahma Sūtra-s rule out any remote chances of any possible substitute to Brahman.