vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
dharmaḥ-religiosity; projjhita-completely rejected; kaitavaḥ-in which fruitive intention; atra-herein; paramaḥ-the highest; nirmatsarāṇām-of the one-hundred-percent pure in heart; satām-devotees; vedyam-to be understood; vāstavam-factual; atra-herein; vastu-substance; śiva-dam-giving well-being; tāpa-traya-of threefold miseries; unmūlanam-causing uprooting; śrīmat-beautiful; bhāgavate-in the Bhāgavata Purāṇa; mahā-muni-by the great sage (Vyāsadeva); kṛte-compiled; kim-what; vā-indeed; paraiḥ-with others; īśvaraḥ-the Supreme Lord; sadyaḥ-at once; hṛdi-within the heart; avarudhyate-becomes confined; atra-herein; kṛtibhiḥ-by pious men; śuśrūṣubhiḥ-desiring to hear; tat-kṣaṇāt-without delay.
"The great scripture Śrīmad-Bhāgavatam, compiled by Mahā-muni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam."
The paths of the culture of knowledge (jñāna-mārga) and of mystic powers (yoga-mārga) are equally hazardous, for one does not know where one will go by following these uncertain methods. An empiric philosopher in search of spiritual knowledge may endeavor most laboriously for many, many births in mental speculation, but unless and until he reaches the stage of the purest quality of goodness-in other words, until he transcends the plane of material speculation-it is not possible for him to know that everything emanates from the Personality of Godhead Vāsudeva. His attachment to the impersonal feature of the Supreme Lord makes him unfit to rise to that transcendental stage of vasudeva understanding, and therefore because of his unclean state of mind he glides down again into material existence, even after having ascended to the highest stage of liberation. This falldown takes place due to his want of a locus standi in the service of the Supreme Lord.