230 Srimad-Bhagavatam [Canto 1, Ch. 5
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, Paramatmi, is less
productive of transcendental bliss than the Supreme Personal realization
of His glories.

The compiler of the Veddanta-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-sitra in the form of Srimad-Bhagavatam by the self-
same author.

TEXT 9
S
TT IIeIa grasa: |
=
TTT TATA ate aaafira: 18 1
yatha dharmdadaya§é cartha
muni-varyanukirtitah
na tatha vasudevasya

mahima hy anuvarnitah

yatha—as much as; dharma-adayah—all four principles of religious be-
havior; ca—and; arthah—purposes; muni-varya—by yourself, the great sage;
anukirtitah—repeatedly described; na—not; tatha—in that way;
vasudevasya—of the Personality of Godhead Sri Krsna; mahima—glories;
hi—certainly; anuvarnitah—so constantly described.

TRANSLATION
Although, great sage, you have very broadly described the four
principles beginning with religious performances, you have not described
the glories of the Supreme Personality, Vasudeva.
PURPORT

The prompt diagnosis of Sri Narada is at once declared. The root cause

of the despondency of Vy4sadeva was his deliberate avoidance of glorifying
