Without heartfelt affection for the Infallible there is no beauty even in knowledge that liberates one from all karma. What to speak of laborious duties, be they selfishly intended or not, if they are not done in offering to The Master.
Nārada continues to explain Vyāsa’s failure, revealing why he felt depressed and incomplete even after creating the entire culture of Vedic knowledge. The bulk of Vyāsa’s work focused on duties (karma). A higher but smaller portion focused on philosophy (jñāna). He relatively ignored the most essential subject: heartfelt devotion to the Infallible Master (“acyuta-bhāva”).
Therefore – O greatly blessed man of perfect vision, famous for your purity, truthfulness and dedication – to liberate the people from bondage you must first enter a trance of constant contemplation upon the deeds of the Supernatural Doer.
Since deeds and knowledge are not satisfying unless connected to heartfelt devotion for the All-Attractive, to remedy his depression and accomplish his goal Vyāsa must make humanity more clearly aware of the beautiful deeds of the All-Attractive. To accomplish this he must first have perfect vision of those deeds, and so must enter a meditative trance upon them.
Do not discuss anything without connecting it to this. The myriad names and forms of such things will make the heart unsteady like a boat troubled by a storm.
Nārada will explain this concept in a more practical manner:
The instructions you gave about moral duties are condemnable because they will be completely misappropriated by humanity’s powerful natural attachments. “We are following religion,” they will say – as they completely ignore your prohibitions.
This is a practical explanation of how a storm of problems arises from discussion of anything – even morality and philosophy – without direct connection to heartfelt devotion for the All-Attractive. Vyāsa gave so much guidance on how to be moral and dutiful, how to be “religious.” But the powerful natural inclination of a human being is to exploit whatever we can for our own purposes. Unless this natural inclination is replaced with a natural inclination of divine love, humanity will take any morality and philosophy and twist it to serve our own agendas. While slaughtering men, women and children, and destroying centuries of accumulated study and knowledge we will hold aloft religious symbols and claim that our despicable deeds – great and small – are religious and just, completely ignoring all the parts of our morality and religion that state to the contrary.
Thus promotion of religion is a mistake, and Vyāsa himself made that mistake. To benefit humanity, direct heartfelt devotion for the All-Attractive that must be promoted first and foremost. Morality and philosophy must attend this devotion as loving servants. To reverse this ratio and put morality and philosophy before divine devotion is a catastrophic error – and Vyāsa made this error in his efforts prior to Śrīmad Bhāgavatam.