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bhagavad-bhakti-hīnasya jātiḥ śāstraṁ japas tapaḥ

bhagavad-bhakti-hīnasya jātiḥ śāstraṁ japas tapaḥ |
aprāṇasyaiva dehasya maṇḍanaṁ loka-rañjanam ||
śuciḥ sad-bhakti-dīptāgni-dagdha-durjāti-kalmaṣaḥ |
śvapāko’pi budhaiḥ ślāghyo na veda-jño’pi nāstikaḥ ||
(Hari-bhakti-sudhodaya: 3.11–12; cited in Mādhurya-kādambinī: 1.10; alluded to in Prārthanā: 21.2)

“The nobility, [knowledge of] śāstra, japa, and austerity of someone devoid of bhakti to Bhagavān are [like] decorations on a lifeless body [which are merely] pleasing to the world [i.e., to the public in general, but not to Bhagavān himself]. Even a purified dog-eater [i.e., an outcaste, however], the contamination of whose low-birth has been burned away by the blazing fire of pure bhakti, is praiseworthy by the wise; [whereas] even an unbelieving knower of the Veda is not [i.e., regardless of the level of one’s knowledge and the like (nobility, austerity, etc.), anyone devoid of bhakti is unworthy of praise from the wise, since their character and conduct are of no real significance to Bhagavān].”

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nāvirato duścaritān nāśānto nāsamāhitaḥ

nāvirato duścaritān nāśānto nāsamāhitaḥ |
nāśānta-mānaso vāpi prajñānenainam āpnuyāt ||
(Kaṭha Upaniṣad: 1.2.24; cited in the Govinda-bhāṣya on Vedānta-sūtra: 3.3.54; Gītā-bhūṣaṇa-ṭīkā on Śrīmad Bhagavad-gītā: 9.31)

“Neither one who has not desisted from misbehavior, nor one who is devoid of peace [i.e., devoid of control of the senses], nor one who is not steadfast [alt., concentrated], nor one whose mind is devoid of peace, can attain this [i.e., the Ātmā] through knowledge.”

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pradīpaḥ sarva-vidyānām upāyaḥ sarva-karmaṇām

pradīpaḥ sarva-vidyānām upāyaḥ sarva-karmaṇām |
āśrayaḥ sarva-dharmānāṁ vidyoddeśe prakīrtitā ||
(Vātsyāyana’s Nyāya-bhāṣya on Gautama’s Nyāya-sūtra: 1.1.1)

“Ānvīkṣikī [i.e., logic (nyāya)] is stated in the enumeration of sciences [i.e., fields of knowledge] to be the lamp of all sciences (vidyās), the means for [accomplishing] all karmas, and the basis of all dharmas.”

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ye’bhyarthitām api ca no nṛ-gatiṁ prapannā

ye’bhyarthitām api ca no nṛ-gatiṁ prapannā
jñānaṁ ca tattva-viṣayaṁ saha-dharma yatra |
nārādhanaṁ bhagavato vitaranty amuṣya
sammohitā vitatayā bata māyayā te ||
(Śrīmad Bhāgavatam: 3.15.24; cited in Bhakti Sandarbha: 108)

[Brahmā to Maitreya:] “Bata! (Alas!) Even those who have attained a human state [i.e., life] wherein jñāna (awareness) relating to Tattva along with dharma are present, which is sought by us [i.e., by Brahmā and the other devas], but do not offer worship to Bhagavān [i.e., he who is source of all dharma and all jñāna] are thoroughly bewildered by his all-pervading māyā.”

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tad dvāram apavargasya vāṅ-malānāṁ cikitsitam

tad dvāram apavargasya vāṅ-malānāṁ cikitsitam |
pavitraṁ sarva-vidyānām adhividyaṁ prakāśate ||
(Bhartṛhari’s Vākya-padīya: 1.14)

“This [i.e., vyākaraṇa] door to liberation, treatment for the impurities of speech, and purifier of all knowledges shines over [i.e., casts light on, all types of] knowledge.”

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aṅgāni vedāś catvāro mīmāṁsā nyāya-vistaraḥ

aṅgāni vedāś catvāro mīmāṁsā nyāya-vistaraḥ |
purāṇaṁ dharma-śāstraṁ ca vidyā hy etāś caturdaśa ||
āyurvedo dhanur-vedo gāndharvaś caiva te trayaḥ |
artha-śāstraṁ caturthaṁ tu vidyā hy aṣṭādaśaiva tāḥ ||
(Viṣṇu Purāṇa: 3.6.28–29)

“The [six] aṅgas [of the Veda, viz., Śikṣā (pronunciation), Kalpa (ritual), Jyotiśa (astrology), Chanda (meter), Nirukti (etymology), and Vyākaraṇa (grammar)], the four Vedas [viz., Ṛg-veda, Sāma-veda, Yajur-veda and Atharva-veda], Mīmāṁsā [i.e., exegesis of the Veda], the extensive Nyāya (logic), the Purāṇas, and the dharma-śāstras (law)—these are the fourteen vidyās (sciences). Āyurveda (medicine), Dhanurveda [i.e., weaponry, alliance, warfare, and so forth], Gāndharvaveda [i.e., arts such as music, dance, and performance]—these three, and a fourth, Artha-śāstra [i.e., polity, ethics, and so forth]—[in sum] these are the eighteen vidyās.”

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naiṣā tarkeṇa matir āpaneyā

naiṣā tarkeṇa matir āpaneyā
proktānyenaiva sujñānāya preṣṭha |
(Kaṭha Upaniṣad: 1.2.9)

“O dear one, this understanding [i.e., knowledge of Brahman] is not to be sought with tarka. Only when taught by another [i.e., one who already knows Brahman] does one acquire true knowledge.”

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purā mayā proktam ajāya nābhye

purā mayā proktam ajāya nābhye
padme niṣaṇṇāya mamādi-sarge |
jñānaṁ paraṁ man-mahimāvabhāsaṁ
yat sūrayo bhāgavataṁ vadanti ||
(Śrīmad Bhāgavatam: 3.4.13)

[Bhagavān:] “The supreme knowledge, by which my greatness [i.e., my līlā] is illuminated, and which the wise call Bhāgavatam [i.e., the four verses (SB 2.9.32–35)] was previously spoken by me at the beginning of creation to Aja [i.e., Brahmā] seated on the lotus of my navel.”

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