View source for Absolute Truth, from where everything is emanating, is discussed in the beginning of the Srimad-Bhagavatam. Therefore Bhagavatam is accepted as the real commentary on the Vedanta-sutra

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[[Category:Absolute Truth]]
[[Category:Where]]
[[Category:Everything]]
[[Category:Emanating from God]]
[[Category:Discuss]]
[[Category:Beginning of the Srimad-Bhagavatam]]
[[Category:Therefore]]
[[Category:Accepting the Srimad-Bhagavatam]]
[[Category:Srimad-Bhagavatam is the Original Commentary on the Vedanta-sutra]]
[[Category:Real Commentary on the Vedanta-sutra]]
[[Category:Srimad-Bhagavatam and Vedanta-sutra]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Nectar of Devotion Lectures</h3>
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The Vedānta-sūtra says, janmādy asya yataḥ. Now they, that Absolute Truth, from where everything is emanating, is discussed in the beginning of the Śrīmad-Bhāgavatam. Therefore Bhāgavatam is accepted as the real commentary on the Vedānta-sūtra. Real commentary. Bhāṣyaṁ brahma-sūtrāṇām. Vedārtha paribṛṁhitam.
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[[Vanisource:730101 - Lecture NOD - Bombay|730101 - Lecture NOD - Bombay]]
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Pradyumna: Aparaspara-sambhūtaṁ kim anyat kāma-haitukam.

Prabhupāda: Aparaspara-sambhūtaṁ kim anyat kāma-haitukam. Just like a man and woman accidentally unite and there is a child, similarly, there is no purpose. Somehow or other, the material energy came into existence, and therefore there is creation. This is their argument. This is asuric argument, or the demonic argument. But the Vedas says, "No." Vedas says that janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). There is original. Absolute Truth, or God, is He from (whom) everything emanates. Janmādy asya yataḥ. And that God must be senscient. He's not zero. Not zero. The śūnyavādi. He has got brain. He has got . . . He is person. That is explained.

The Vedānta-sūtra says, janmādy asya yataḥ. Now they, that Absolute Truth, from where everything is emanating, is discussed in the beginning of the Śrīmad-Bhāgavatam. Therefore Bhāgavatam is accepted as the real commentary on the Vedānta-sūtra. Real commentary. Bhāṣyaṁ brahma-sūtrāṇām. Vedārtha paribṛṁhitam.

These are the statements. This is accepted by the ācāryas. In the Gauḍīya-sampradāya, therefore, the Gosvāmīs, they did not write any comment on the Vedānta-sūtra, although other ācāryas like Rāmānujācārya, Mādhavācārya, they wrote commentaries on the Bhagavad . . . uh, Vedānta-sūtra. But our Gosvāmīs, they did not write, purposefully, because they accept that there is already natural perfect commentary written by the same author, Vyāsadeva, the Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrānām.

The Vedānta-sūtra says, answer, the first aphorism is: athāto brahma jijñāsā. Brahman, the Absolute. That is the main business of the human life, to inquire about the Absolute Truth. Here everything is relative truth. I am the son of my father. My father is the son of his father. His father is the son of his father. You go on. Everything is relative. But who is the Absolute? Who is the Absolute? That inquiry is called brahma-jijñāsā. Wherefrom the . . . who is the original father? Then if you go on searching like that, within this universe you'll find Lord Brahmā is the origin. He's called, therefore, pitāmaha, Lord Brahmā. But if you still inquire further who is the father of Brahmā, then you come to Garbhodakaśāyī Viṣṇu. From the Garbhodakaśāyī Viṣṇu, from His abdomen, there sprouted a lotus flower, and the lotus flower, Brahmā was born.
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