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English of translation of Brahmasutra 1.1.11 by Roma Bose:

鈥�(Brahman alone is the cause of the world), on account of the universality of knowing (him as the cause).鈥�

Nimb膩rka鈥檚 commentary (Ved膩nta-p膩rij膩ta-saurabha):

As a sentient cause is known from all the 痴别诲腻苍迟补蝉, the doctrine of a non-sentient cause is untenable.

艢r墨niv膩sa鈥檚 commentary (Ved膩nta-kaustubha)

For this reason too, 辫谤补诲丑腻苍补 is not denoted by the term 鈥榚xistent鈥�, viz. on account of the universality of 鈥榢nowing鈥�, i.e. apprehending. One sentient cause of the world being known from all the 鲍辫补苍颈峁�a诲蝉, the sentient Brahman alone is the cause of the origin and the rest of the world. Nor, again, even the slightest inconsistency is found in the 痴别诲腻苍迟补蝉, such as, in some places a sentient cause is taught, in others a non-sentient. The sense is that if here a non-sentient object be understood by the term 鈥榚xistent鈥�, the multitude of texts, speaking of a sentient cause, will come to be contradicted.

Comparative views of R膩m膩nuja:

Reading same. Interpretation too is same, since although according to R膩m膩nuja, the word 鈥�gati鈥� means 鈥�辫谤补惫峁泃迟颈鈥� or primary meaning and not 鈥榓vagati鈥� or apprehension as held by Nimb膩rka, yet the ultimate meaning is the same, viz. the meaning or import of all the scriptural texts is uniform, i.e. from all of them Brahman alone is known and nothing else, and hence Brahman alone is the cause.^[1]

Comparative views of 艢r墨ka峁囜弓ha:

Reading same, interpretation different. He connects this s奴tra more particularly with the preceding one, thus: 鈥極n account of the universality of knowing (the term 鈥渆xistent鈥� as denoting the Supreme Lord)鈥�. That is, just as in this 鲍辫补苍颈峁�a诲, viz. the Ch膩ndogya, the term 鈥榚xistent鈥� implies the Lord, and none else, so in all other 鲍辫补苍颈峁�a诲蝉 as well. Hence it can never stand for 辫谤补诲丑腻苍补. According to him also, thus, the word 鈥榞ati鈥� means 鈥榓vagati鈥�.^[2]

Comparative views of Baladeva:

This is s奴tra 10 in this commentary. Reading same, interpretation different, viz.鈥斺�極n account of the universality of knowing (the 狈颈谤驳耻峁嘺 Brahman from all Scriptures) That is, Scripture uniformly teaches the 狈颈谤驳耻峁嘺 Brahman, and never the 厂补驳耻峁嘺. Hence the 狈颈谤驳耻峁嘺 Brahman alone is the cause of the world. According to him also, the term 鈥榞ati鈥� means 鈥榓vagati鈥�.^[3]

Footnotes and references:

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[1]:

艢谤墨-产丑腻峁�y补 (Madras edition), p. 165, vol. 1.

[2]:

叠谤补丑尘补-蝉奴迟谤补蝉 (艢r墨ka峁囜弓ha鈥檚 commentary) 1.1.11, p. 202, Part 3.

[3]:

Govinda-产丑腻峁�y补 1.1.10, p. 53, Chap. 1.