Srimad Bhagvata Mahapurana: Book 1: Chapter 5: Verses 1-12
Suta says : When comfortably seated,lute in hand, the celestial sage (Narada) of extensive renown spoke to the Brahmana sage Vedavyasa, who sat beside him, as if smiling (at his disconsolation). Narada said : Most blessed Vyasa (son of Paraara), I hope your physical self as well as your mental self are satisfied in themselves. I am sure all that you wanted to know has been fully realized, since you produced the most wonderful Mahabharata which fully deals with all the objects of human pursuit (Dharma etc.) . You have also investigated the truth of and realized the eternal Brahma (the Absolute); nevertheless my lord, you bewail your lot as if you had not yet realized the object of your life ! Vyasa replied : All that you have said about me is true;yet my soul finds no satisfaction. We ask you the cause of it, which is unknown to me, since your knowledge is unfathomable, you being a son of Brahma (the self-born). You know all hidden truths inasmuch as you have worshipped the most ancient Person, who is the Ruler of both Prakrti and Purusa (Matter and Spirit) and who by His very thought creates, sustains and reabsorbs the universe with the help of the three Gunas, though remaining unattached to the same.( You go about all the three worlds even as the sun does; and, moving within all like the vital air (by dint of Yogic power), you can read the minds of all. Even though I have fully realized through the practice of Yoga and the observance of sacred vows both the supreme Brahma (the Absolute) and Brahma in the form of the Vedas, pray, point out to me my great deficiency. Narada replied : You have failed to sing adequately the stainless glory of the Lord. I consider that wisdom to be deficient, which does not tend to please the Lord.
O chief of sages, you have not so fully described the glory of Bhagavan Vasudeva as you have dealt with the objects of human pursuit such as Dharma etc. Speech, which, though full of figurative expressions, never utters the praises of Sri Hari-the praises that possess the virtue of sanctifying the whole world-is considered to be the delight of voluptuous men, who wallow in the pleasures of sense like crows that feed upon the dirty leavings of food. Like swans, that are traditionally believed to have their abode in the lotus-beds of the Manasarovara lake, devotees who have taken shelter in the lotus-feet of the Lord and therefore ever abide in His heart never take delight in such speech. On the other hand, that composition which, though faulty in diction, consists of verses each of which contains the names of the immortal Lord, bearing the impress of His glory, wipes out the sins of the people; it is such composition that pious men love to hear, sing and repeat to an audience. That wisdom too which is free from blemish and is a direct means to the attainment of liberation does not adorn one's soul so much, if it is devoid of devotion to Lord Acyuta. How, then, can action with an interested motive, which is rooted in sorrow at every stage (both while it is being performed and at the time of its fruition), and even disinterested action that has not been dedicated to God serve to heighten one's glory ?