yaso bhagavato 'malam
yenaivasau na tusyeta
manye tad darsanam khilam
sri-naradah—Sri Narada; uvaca—said; bhavata—by you; anudita-prayam—almost not praised; yasah—glories; bhagavatah—of the Personality of Godhead; amalam—spotless; yena—by which; eva—certainly; asau—He (the Personality of Godhead); na—does not; tusyeta—be pleased; manye—I think; tat—that; darsanam—philosophy; khilam—inferior.
Sri Narada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless.
The eternal relation of an individual soul with the Supreme Soul Personality of Godhead is constitutionally one of being the eternal servitor of the eternal master. The Lord has expanded Himself as living beings in order to accept loving service from them, and this alone can satisfy both the Lord and the living beings. Such a scholar as Vyasadeva has completed many expansions of the Vedic literatures, ending with the Vedanta philosophy, but none of them have been written directly glorifying the Personality of Godhead. Dry philosophical speculations even on the transcendental subject of the Absolute have very little attraction without directly dealing with the glorification of the Lord. The Personality of Godhead is the last word in transcendental realization. The Absolute realized as impersonal Brahman or localized Supersoul, Paramatma, is less productive of transcendental bliss than the supreme personal realization of His glories.
The compiler of the Vedanta-darsana is Vyasadeva himself. Yet he is troubled, although he is the author. So what sort of transcendental bliss can be derived by the readers and listeners of Vedanta which is not explained directly by Vyasadeva, the author? Herein arises the necessity of explaining Vedanta-sutra in the form of Srimad-Bhagavatam by the self-same author.
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