Brahma-Sūtra 1.3.40

English of translation of Brahmasutra 1.3.40 by Roma Bose:

“On account of the shaking.”

Nimbārka’s commentary (Vedānta-pārijāta-saurabha):

What is measured, is to be known as the Supreme Person, He being the shaker of the entire universe, and because the words ‘great’ and the rest are found used.

Śrīnivāsa’s commentary (Vedānta-kaustubha)

After having completed the incidental discussion about qualification (adhikāra) in connection with the discussion about the Person, measured as the size of merely a thumb, begun in the aphorism ‘On account of the text only, what is measured (is the Lord)’ (Brahma-sūtra 1.3.24), the author is finishing the original discussion.

The words ‘what is measured’ are to be supplied. In the Kaṭha-vallī, we find the following in the section of the Person, of the size of merely a thumb: ‘Whatever there is, the whole world, emanated (from the vital-breath), trembles in the vital-breath alone, the great fear, a thunderbolt about to be hurled. Those who know that become immortal’ (Kaṭha 6.2). Here, what is measured as of the size of a thumb and is denoted by the term ‘vital-breath’ is none but the Supreme Being. Why? For the following reasons: First, “on account of the shaking”, i.e. the Lord alone is the cause of the shaking of the entire universe, emanated from Himself. Secondly, the term ‘great’, which is a synonym for Brahman, has been used. Thirdly, the term ‘fear’ proves that the vital-breath is Brahman, for He alone is the cause of the fear of all, as declared by the text: ‘Through fear of him the fire burns, through fear the sun shines, through fear Indra, Wind and Death, the fifth, speed on’ (Kaṭha 6.3); and finally, the Lord alone is the cause of the immortality of one who possesses knowledge of Him.

Comparative views of Śaṅkara, Bhāskara and Śrīkaṇṭha:

Interpretation different, viz. they take this sūtra as forming a new adhikaraṇa by itself, concerned with the question whether the term ‘prāṇa’ in Kaṭha-upaniṣad (6.2) denotes Brahman or not. But according to Nimbārka, this sūtra does not begin a new adhikaraṇa, but only resumes adhikaraṇa 6.

Comparative views of Baladeva:

Interpretation different, viz. he also begins a new adhikaraṇa here, concerned with the question whether the term ‘vajra’ in Kaṭha-upaniṣad (6.2) denotes Brahman or not.