From Rāmānuja’s commentary
'That from which,' i. e. that highest Person who is the ruler of all; whose nature is antagonistic to all evil; whose purposes come true; who possesses infinite auspicious qualities, such as knowledge, blessedness, and so on; who is omniscient, omnipotent, supremely merciful; from whom the creation, subsistence, and reabsorption of this world proceed—he is Brahman: such is the meaning of the Sûtra.
To those, on the other hand, who maintain that the object of enquiry is a substance devoid of all difference, neither the first nor the second Sûtra can be acceptable; for the Brahman, the enquiry into which the first Sûtra proposes, is, according to authoritative etymology, something of supreme greatness; and according to the second Sûtra it is the cause of the origin, subsistence, and final destruction of the world. The same remark holds good with regard to all following Sûtras, and the scriptural texts on which they are based—none of them confirm the theory of a substance devoid of all difference.