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taj janma tāni karmāṇi tad āyus tan mano vacaḥ |
nṝṇāṁ yena hi viśvātmā sevyate harir īśvaraḥ ||
kiṁ janmabhis tribhir veha śaukra-sāvitra-yājñikaiḥ |
karmabhir vā trayī-proktaiḥ puṁso’pi vibudhāyuṣā ||
śrutena tapasā vā kiṁ vacobhiś citta-vṛttibhiḥ |
buddhyā vā kiṁ nipuṇayā balenendriya-rādhasā ||
kiṁ vā yogena sāṅkhyena nyāsa-svādhyāyayor api |
kiṁ vā śreyobhir anyaiś ca na yatrātma-prado hariḥ ||
śreyasām api sarveṣām ātmā hy avadhir arthataḥ |
sarveṣām api bhūtānāṁ harir ātmātmadaḥ priyaḥ ||
(Śrīmad Bhāgavatam: 4.31.9–13; cited in Bhakti Sandarbha: 51, 101)

“That is a birth, those are actions, that is a life, that is mind and [that is] is speech on the part of human beings whereby Hari, Īśvara, the Self of the universe, is worshiped. Here [in this world], what [is the use] of the three births—the seminal (śaukra), the sāvitra [i.e., the second birth brought about by dīkṣā into the sāvitra-mantra and investiture with the sacred thread, viz., the upanayana-saṁskāra], and the sacrificial (yājñika) [i.e., the third birth brought about by dīkṣā into the performance of a particular Vedic sacrifice (yajña)], what [is the use] of the rites prescribed in the three [Vedas], what [is the use] of even the lifespan of a deva for a human being, what [is the use] of hearing, austerity, words, and states of mind, what [is the use] of sharp intellect, [physical] strength, and acuity of the senses, what [is the use] of yoga [i.e., aṣṭāṅga-yoga], sāṅkhya [i.e., discrimination between the body and self], sannyāsa, and even study, and what [is the use] of any other means of benefit (śreyas) [e.g., vows (vratas), non-attachment (vairāgya), etc.] whereby Hari does not become a bestower of the Self [alt., himself]? In reality, the Self specifically is the culmination even of all means of benefit, and Hari is the Self, the Bestower of the Self, and the Beloved even of all beings.”