Sarvadharmopapattescha II.1.37 (171)

And because all the qualities (required for the creation of the world) are reasonably found (only in Brahman) He must be admitted to be the cause of the universe.

Sarva: all; Dharma: attributes, qualities; Upapatteh: because of the reasonableness, because of being proved; Cha: and, also.

Another reason to prove that Brahman is the cause of the world is brought forward.

The objector says: Material cause undergoes modification as the effect. Such a cause is endowed with the attributes. Brahman cannot be the material cause of the universe as He is attributeless. This Sutra gives a suitable answer to this objection.

There is no real change in Brahman but there is an apparent modification in Brahman on account of His inscrutable power of Maya.

Brahman appears as this universe, just as rope appears as snake. All the attributes needed in the cause for the creation (such as Omnipotence, Omniscience) are possible in Brahman on account of the power of Maya. Hence, Brahman is the material cause of this universe through apparent change. He is also the efficient cause of this universe.

Therefore it is established that Brahman is the cause of the universe. The Vedantic system founded upon the Upanishads is not open to any objection. Thus it follows that the whole creation proceeds from Para Brahman.

In the Vedantic theory as hitherto demonstrated, viz., that Brahman is the material and the efficient cause of the world - the objection alleged by our opponents such as difference of character and the like have been refuted by the great Teacher. He brings to a conclusion the section principally devoted to strengthen his own theory. The chief aim of the next chapter will be to refute the opinions held by other teachers.

Thus ends the First Pada (Section 1) of the Second Adhyaya (Chapter II) of the Brahma Sutras or the Vedanta Philosophy.