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.