Real Vedānta commentary is Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām **. Brahma-sūtra means the Vedānta-sūtra. So, vedānta-vedyam. Śiva-viriñci, that Lord Śiva, Lord Brahmā, they are trying to understand the Supreme . . . flickering knowledge? No. Through the Vedānta. Vedānta. Vedaiś ca sarvair aham eva (BG 15.15). And vibhum. Vibhum means the greatest. Nobody, er, greater than the Supreme Lord. Rāmākhyam jagad-īśvaram. And He is Rāma. We chant daily, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare/ Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Rāmākhyam. Rāma means the ramanīyā, the beautiful, or the enjoyer, rāmākhyam. And jagad-īśvaram. And He is the master or the proprietor of the whole universes.
Sura-gurum. Sura means the demigods, and gurum is spiritual master. Sura-gurum. Just like Arjuna is sura, and his guru is Kṛṣṇa. Vyāsadeva, his guru, Nārada; Nārada's guru is Brahmā; Brahmā's guru is Kṛṣṇa. So sura-gurum. He is in . . . māyā-manusyam: And when He appears as human being, that is māyā. Māyā means actually He is not an ordinary man; He is the Supreme Personality of God. But the rascals, they think that, "Because Rāma and Kṛṣṇa has appeared like one of us, He is a man, He's an ordinary man."
This is the version of the rascals, that Rāma . . . especially there is a class who are known as Ārya-samājīs. They do not agree that the Supreme Person can . . . Supreme God can appear as Rāma and Kṛṣṇa. They do not know that although He appeared as one of us in the form of human body, He is not a human being; He is the Supreme Personality of Godhead. Therefore it is called rāmākhya, māyā mānuṣya hari. He is the Hari . . . Hari means the Supreme Personality of Godhead who can give you all pleasure, taking all your miserable condition. He is Hari.
So vande 'haṁ karuṇākaraṁ raghu-varaṁ bhu-pāla-cuḍāmaṇi. So he is offering his respectful obeisances to the Lord Rāma. Karuṇākaram. He comes, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam (BG 4.8). Therefore He is karuṇā-ākaram. Ākaram means mine. He is the great mine of mercy. Karuṇākaraṁ raghu-varam. And because He appeared in the dynasty of Mahārāja Raghu, so He is the Supreme Personality in the Raghu dynasty, raghu-varam. And bhu-pāla-cuḍāmaṇi. He is the helmet of all kings. Cuḍāmaṇi. Cuḍāmaṇi means . . . maṇi means pearl, and cuda means helmet. So the pearl is placed in the crown. So He is the . . . although He appeared as King, but He is the helmet of all kings. In this way, Lord Rāma's description is here. Now Mātājī requested me to explain one verse, so I have tried to explain.
Now today is our Rādhāṣṭami ceremony. I must speak now something about Rādhārāṇī, and then I shall go up, reach my apartment at twelve. In the meantime, you can observe the ceremonies. So, so far Rādhārāṇī, Rādhārāṇī, today is the birthday of Śrīmatī Rādhārāṇī. Rādhārāṇī is the pleasure potency of Kṛṣṇa. Kṛṣṇa is the Supreme Brahman. Just try to understand. Kṛṣṇa is the Supreme Brahman. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12-13).
So when paraṁ brahma wants to enjoy . . . that enjoying spirit is there in the paraṁ brahma. Otherwise we cannot have this enjoying spirit. Because we are part and parcel, therefore we have got that enjoying spirit; but that is materially contaminated. But the fact is there, because Kṛṣṇa, He is enjoying, this enjoying spirit we have got also, but I do not know how to enjoy. We are trying to enjoy in the matter, in the dull matter. That is spiritual.
So brahman, brahman sukhānubhūtyā (SB 10.12.11). People are trying to feel what is brahma-sukha, pleasure of brahmānubhāva. That is not material pleasure. So many yogīs, they have given up their family life, their kingdom, and meditating to achieve that Brahman pleasure. Actually, the idea is Brahman pleasure.
So many brahmacārīs, so many sannyāsīs, they are trying to achieve that Brahman pleasure, and in order to achieve that Brahman pleasure they are neglecting, they are kicking off all this material pleasure. Do you think that Brahman pleasure is ordinary, this material pleasure? To achieve a portion of Brahman pleasure, if they are kicking off all this material pleasure . . .
Don't talk of ourselves. We are ordinary men. In the history we have got instances, that of Bharata Mahārāja, Bharata Mahārāja, under whose name this planet is called Bhārata-varṣa. That Bharata Mahārāja was the emperor of the whole world. And as emperor he had his beautiful wife, young children. But at the age of twenty-four years, just young man, he gave up everything. All right. This is very old story, of course, but you know Lord Buddha. He was also a prince.
He was also prince, not ordinary man, and he was kṣatriya, and he was always enjoying with beautiful woman. That is the palace pleasure, custom, in every . . . in Oriental countries, that in the palace there are many beautiful girls, they're always dancing and giving pleasure to the kings and the prince. So Lord Buddha was also in such pleasure, but he gave up everything and began to meditate.
There are many hundreds of instances in Indian history that to realize the Brahman pleasure they gave up everything. They gave up everything. That is the way. Tapasya means voluntarily accepting something severe for realizing the supreme pleasure. That is called tapasya. So if, for tasting a little Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme Brahman, Lord Kṛṣṇa, is enjoying this material pleasure? Is it very reasonable?
This Kṛṣṇa, He's enjoying lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). Hundreds and thousands of goddess of fortune are engaged in His service. Do you think these Lakṣmīs are material women? How Kṛṣṇa can take pleasure in the material woman? No. This is mistake.
Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ (Bs. 5.37). In the Brahma-saṁhitā you'll find that He expands His ānanda-cinmaya-rasa, the mellow of transcendental pleasure potency. And these gopīs are expansion of His pleasure potency, and Rādhārāṇī is the center. Rādhārāṇī is the center.
So Rādhārāṇī is not . . . don't take that Rādhārāṇī is an ordinary woman, like we have our wife or sister or mother. No. She is the pleasure potency. And the birth of Rādhārāṇī was not from the womb of any human being. She was found by Her father in the field. While father was plowing, he saw one little nice child is lying there, and he had no children, so he caught it and presented to the queen, "Oh, here we have got a very nice child." "How you got?" "Oh, in the field." Just see. Rādhārāṇī's janma is like that.