tasyaivam khilam atmanam
manya-manasya khidyatah
krsnasya narado 'bhyagad
asramam prag udahrtam
tasya—his; evam—thus; khilam—inferior; atmanam—soul; manya-manasya—thinking within the mind; khidyatah—regretting; krsnasya—of Krsna-dvaipayana Vyasa; naradah abhyagatNarada came there; asramam—the cottage; prak—before; udahrtam—said.
As mentioned before, Narada reached the cottage of Krsna-dvaipayana Vyasa on the banks of the Sarasvati just as Vyasadeva was regretting his defects.
The vacuum felt by Vyasadeva was not due to his lack of knowledge. Bhagavata-dharma is purely devotional service of the Lord to which the monist has no access. The monist is not counted amongst the paramahamsas (the most perfect of the renounced order of life). Srimad-Bhagavatam is full of narrations of the transcendental activities of the Personality of Godhead. Although Vyasadeva was an empowered Divinity, he still felt dissatisfaction because in none of his works were the transcendental activities of the Lord properly explained. The inspiration was infused by Sri Krsna directly in the heart of Vyasadeva, and thus he felt the vacuum as explained above. It is definitely expressed herewith that without the transcendental loving service of the Lord, everything is void; but in the transcendental service of the Lord, everything is tangible without any separate attempt at fruitive work or empiric philosophical speculation.

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