I, 1, 10

10. On account of the uniformity of view (of the Vedānta-texts, Brahman is to be considered the cause).

If, as in the argumentations of the logicians, so in the Vedānta-texts also, there were set forth different views concerning the nature of the cause, some of them favouring the theory of an intelligent Brahman being the cause of the world, others inclining towards the pradhāna doctrine, and others again tending in a different direction; then it might perhaps be possible to interpret such passages as those, which speak of the cause of the world as thinking, in such a manner as to make them fall in with the pradhāna theory. But the stated condition is absent since all the Vedānta-texts uniformly teach that the cause of the world is the intelligent Brahman. Compare, for instance, 'As from a burning fire sparks proceed in all directions, thus from that Self the prāṇas proceed each towards its place; from the prāṇas the gods, from the gods the worlds' (Kau. Up. III, 3). And 'from that Self sprang ether' (Taitt. Up. II, 1). And 'all this springs from the Self' (Ch. Up. VII, 26, 1). And 'this prāṇa is born from the Self' (Pr. Up. III, 3); all which passages declare the Self to be the cause. That the word 'Self' denotes an intelligent being, we have already shown.

And that all the Vedānta-texts advocate the same view as to an intelligent cause of the world, greatly strengthens their claim to be considered a means of right knowledge, just as the corresponding claims of the senses are strengthened by their giving us information of a uniform character regarding colour and the like. The all-knowing Brahman is therefore to be considered the cause of the world, 'on account of the uniformity of view (of the Vedānta-texts).'--A further reason for this conclusion is advanced.