Vidyā

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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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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abhyāso na hi tyaktavyo abhyāso hi paraṁ balam

abhyāso na hi tyaktavyo abhyāso hi paraṁ balam |
anabhyāse viṣaṁ vidyā ajīrṇe bhojanaṁ viṣam ||
(Subhāṣita-mañjarī)

“Practice (abhyāsa) is never to be abandoned. Practice is indeed the greatest strength. Without practice, knowledge is poison, just as food is poison during indigestion.”

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tat karma hari-toṣaṁ yat sā vidyā tan-matir yayā

tat karma hari-toṣaṁ yat sā vidyā tan-matir yayā ||
(Śrīmad Bhāgavatam: 4.29.49)

“That which satisfies Hari is karma [i.e., only action that is a cause of Hari’s satisfaction is truly action that ought to be performed], and that by which one becomes endowed with understanding of him is vidyā [i.e., only knowledge based on śāstra by which one comes to perceive Hari is true knowledge].”

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vastreṇa vapuṣā vācā vidyayā vinayena ca

vastreṇa vapuṣā vācā vidyayā vinayena ca |
va-kāraiḥ pañcabhir hīnaḥ naro nāyāti gauravam ||
(Unknown Source)

“Cloth, figure, speech, knowledge, and good conduct—a person without these five v’s does not attain respect.”

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