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Sreyas and preyas: two different paths -
The path of spiritual well-being and the path of material well-being.

12. 1
sreyas ca preyas ca manusyameta-
stau samparitya vivinakti dhiram
sreya hi dhiro'bhipreyaso vrnite
preyo mando yogaksman vrnite
Every soul has the option of accepting one of two ruling and guiding principles: the path of the senses (preyas) or to the path of spiritual well-being (sreyas). The wise, after carefully weighing these two, accepts the path of spiritual well-being, whereas a deluded soul whose judgement is poor prefers the path of worldly gain and sense pleasure. (Katha Upanisad 1.2.2)

Attainment of the ultimate good is the real purpose of the human form of life.

12. 2
labdha-sudurlabham idam bahu sambhavante
manusyamarthadam anityam apiha dhiram
turnam yateta na patedanumrtyu yavat
nimseyasaya visayam khalu sarvatam syat
After many many births and deaths one achieves the rare human form of life which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately endeavor for the ultimate perfection of life and not fall down into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species of life, whereas Krsna consciousness is only possible for a human being.(Srimad-Bhagavatam 11.9.29)

Three different ways: the way of karma, the way of jnana, and the way of bhakti

12. 3
yogastrayo maya prokta nrnam seyo vidhitsaya
jnanam karma ca bhaktis ca nopayo'nyo'sti kutracit
[The Lord said] My dear Uddhava, because I desire that human beings may achieve human perfection, I have presented three paths of advancement - the path of knowledge (jnana), the path of pious work (karma), and the path of devotion (bhakti). There are no other paths besides these three.. (Srimad-Bhagavatam 11.20.6)

Who is qualified for taking to the paths of karma, jnana, and bhakti?

12. 4
nirvinnanam jnanayogo nyasimamiha karmasu
tesva-nirvinncittanam karmayogastu kaminam
Among these three paths, those who are disgusted with karma and its results are qualified for jnana-yoga. Those who are still charmed by karma and its fruits are qualified for karma-yoga. (Srimad-Bhagavatam 11.20.7)
12. 5
yadrcchaya mat kathadau jatasraddhastu yam puman
na nirvinno natisakto bhakti-yogasya siddhidam
One who, by good fortune, has firm faith in the hearing of Hari-katha, who is neither attracted nor repelled by material things, is qualified for attaining perfection through bhakti-yoga.(Srimad-Bhagavatam 11.20.8)
12. 6
tavat karmani kuvirta na nirvidyate yavata
mat-katha-sravanadau va sraddha yavan na jayate
As long as one has not developed detachment from karma and material enjoyment, and as long as one has no faith in devotion to Krsna beginning with hearing and chanting His glories, he should follow the ordinary religious principles of the Vedas on the path of karma. (Srimad-Bhagavatam 11.20.9)

To be fixed in one's adhikara - to do that for which one is qualified - is a good quality.

12. 7
sve sve 'dhikare ya nisthasa gunam parikirtitam
viparyastu dosam syad-ubhayoresa nirnayam
Remaining fixed in the position for which one is qualified is considered virtuous. The opposite - accepting a position for which one is unqualified, while giving up a position for which one is qualified - is irresponsible and is considered to impious. This is the conclusion of Srimad-Bhagavatam. (Srimad-Bhagavatam 11.21.2)
12. 8
sreyan svadharmo vigunam paradharmat svanusthitat
svadharme nidhanam sreyam paradharmo bhayavaham
It is better to do one's own duty poorly than to do another's duties perfectly. It is better to die doing one's own duties than to leave them and follow another's dharma. To attempt to follow another's dharma is dangerous. (Bhagavad-gita 3.35)

Even sages and demigods are sometimes bewildered in trying to understand the Vedas which sometimes advocate the path of karma, but whose real purpose is to promote bhakti. Although they may sometimes only indirectly promote devotional service to Sri Krsna, Bhakti, or devotional service is the real goal of the Vedas.

12. 9
karmakarma vikarmeti vedavado na laukikam
vedasya cesvaramatvat tatra muhyanti surayam
The classifications of action into karma (duties enjoined by the Vedas) akarma (acts prohibited by the Vedas) and vikarma (Those acts neither sanctioned nor forbidden) is defined by the Vedas. The Vedas are of supernatural origin. As a consequence, because the Vedas emanate from God Himself, while even sages and demigods are bewildered in trying to understand the meaning of karma, the Vedas are conclusive. (Srimad-Bhagavatam 11.3.43)
12. 10
paroksavado vedo 'yam balanamanusasanam
karma-moksaya karmani vidhate hyadgadam yatha
The Vedas often imply something deeper and different from what appears to be the superficial interpretation of the 12.. Thus the Vedas sometimes indirectly arrive at the truth. As a child is tempted with something sweet to make it swallow bitter medicine, the Vedas sometimes glorify the path of karma, when the real goal of the Vedas is to promote liberation from karma. (Srimad-Bhagavatam 11.3.44)
12. 11
nacared yastu vedoktam svayamaj-o 'jitendriyam
vikarmana hya dharmena mrtyamrtyumupaiti sam
[One should not, however, prematurely give up Vedic injunctions, thinking them external to the process of liberation. Rather] if an ignorant person who cannot control his senses ignores the Vedic injunctions, he will engage in irreligious and impious activites prohibited by the Vedas,and thus will suffer repeated births and deaths. (Srimad-Bhagavatam 11.3.45)
12. 12
vedoktam eva kurvano nimsango'rpitam isvare
naiskarmam labhate siddim rocanartha phalasrutim
One who, without attachment, performs actions sanctioned by the Vedas, and dedicates his work to the Supreme Lord becomes free from the reactions of karma. The promise of the fruits of karma mentioned in the Vedas is only meant to the encourage the foolish to engage in Vedic action (karma-yoga). [For all the above-mentioned reasons, the Vedas sometimes encourage the path of karma, in order to gradually bring the foolish souls to the platform of freedom from karma and full engagement in bhakti.](Srimad-Bhagavatam 11.3.46)

The Vaisnava guru never encourages the path of karma.

12. 13
svayam nimsreyasam vidvan na vaktyajnaya karma hi
na rati rogino'pathyam va-jato'pi bhisaktamam
A pure devotee, on the other hand, who is fully accomplished in the science of devotional service will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is like an experienced doctor who never encourages a patient to eat food injurious to his health, even if the patient desires it. (Srimad-Bhagavatam 6.9.49)

The result of karma-yoga is not freedom from the fear of birth and death.

12. 14
istheha davata yajnaim svarlokam yati yaj-ikam
bhu-ita devavat tatra bhogan divyan nijarjitan
[The Lord said] If one performs sacrifice, or karma-yoga according to varnasrama-dharma, his fruits will be temporary. By satisfying the gods through sacrifice, he gets good karma and goes to the heavenly planets where he enjoys as if he were a god. He thus enjoys the results of his good karma for a brief time in the heavenly planets. (Srimad-Bhagavatam 11.10.23)
12. 15
tavat sa maudate svarge yavat punyam samapyate
ksinapunyam patatyarvaganicchan kalacalitam
As long as the piety accumulated as a result of good karma is plentiful, he enjoys opulent pleasures in the heavenly planets. When the accumulated piety of his good karma is exhausted his time of enjoyment is finished, and he again falls down from heaven (Srimad-Bhagavatam 11.10.26)
12. 16
te tam bhukta svargalokam visalam
ksine punye martyalokam visanti
evam trayi-dharmam anuprapanna
gatagatam kamakama labhante
When they have thus enjoyed heavenly sense pleasure, they again return to this mortal world. Thus, those who are filled with desires and follow the Vedas in order to attain material enjoyment achieve only flickering pleasure and are then cast down into this world to suffer repeated birth and death. (Bhagavad-gita 9.21)

Srimad-Bhagavatam derides the position of karma and jnana.

12. 17
naiskarmyam-apy-acyuta-bhava-varjitam
na sobhate jnanam alam nira-janam
kutam purna sasvad-abhadram-isvare
na carpitam karma yadapyakaranam
Freedom from karma or liberation which is attained through impersonal knowledge is ugly because it is devoid of a conception of the personal absolute. What then is the use of karmic activities? They are painful and inauspicious from beginning to end, and their results are temporary. Of what use is any work if it is not dedicated to Sri Krsna for His pleasure? Merely retiring from work cannot bring about fulfillment. Even liberation itself, which is free from karma, cannot be considered perfection for it lacks a conception of reality the beautiful - Sri Krsna. How then, can one expect fulfillment in a life of karma,laborious work which is not done for the satisfaction of Krsna? (Srimad-Bhagavatam 1.5.12)

Materialistic karmic activities are condemned.

12. 18
neha yat karma dharmaya na viragaya kalpate
na tirtha-pada-sevayai jivann api mrto hi sam
Anyone whose work (karma) is does not elevate him to religious life (dharma), whose religious life does not lead to renunciation (vairagya) and whose renunciation does not lead to devotional service to the Supreme Lord is counted among the living dead. (Srimad-Bhagavatam 3.23.56)
12. 19
dharma svanusthitam pumsam visvaksena kathasu yam
not-padayed yadi ratim sama eva hi kevalam
The duties, religious practices, and occupational activities (dharma) that a man performs according to his position in society are certainly no more than an absolute waste of effort if they do not promote attraction for the message of the Personality of Godhead. (Srimad-Bhagavatam 1.2.8)
12. 20
dharmasya hyapavargasya nartho'rthayopa-kalpate
narthasya dharmaikantasya kamo labhaya hi smrtam
All dharmas (religions, duties, occupational positions, social functions) are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, accordign to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification. (Srimad-Bhagavatam 1.2.9)
12. 21
kamasya nendriya-pritir-labho jiveta yavata
jivasya tattva-jijnasa nartho yas ceha karmabhi
Life's desires should never be aimed at sensual enjoyment. One should not wish for anything more than what is needed for self-preservation, for after all, the real purpose of human life is to inquire after the Absolute Truth. Nothing else should be the goal of one's works. (Srimad-Bhagavatam 1.2.10)

The path of karma is condemned by the Vedas

12. 22
plava hyete adrdha yajnarupa
asthadasoktamavaram yesu karma
etacchreyo ye'bhinanandanti mudha
jara-mrtyum te punarevapi yanti
Even the best kinds of karmic sacrifice (carefully performed with eighteen priests) are unreliable boats for crossing the ocean of material existence. Those deluded souls who take to materialistic forms of sacrifice, thinking that they lead to the highest spiritual gain are fools who will certainly suffer again and again the miseries of birth, death, old age and disease. (Mundaka 1.2.7)
12. 23
avidyayamantare vartamanam
svayam dhiram panditam manyamanam
janghanyamanam pariyanti mudha
andhenaiva niyamana yathandham
Thus deluded by ignorance [that service to Sri Krsna is the supreme goal of life], but thinking themselves to be wise, sober, and learned - even while suffering the miseries of sense enjoyment - such fools lead other fools into darkness, just as blindmen leading other blindmen into a ditch. (Mundaka 1.2.8)
12. 24
avidyayam bahudha vartamana
vayam krtartha ity-abhimanyanti balam
yat karmino na pravedayanti ragat
tenaturam ksina-lokas-cyavante
Deep in the darkness of ignorance, theses fools think, "We have reached our goal." But those who are attached to karmic religions fail to understand the truth. After the piety of their good karma is exhausted, they fall down into this world of repeated birth and death. (Mundaka 1.2.9)

Without the worship of Visnu, the worship of demigods is improper.

12. 25
ye'py anya-devata-bhakta yajante sraddhayanvitam
te'pi mam eva kaunteya yajani avidhi-purvakam
Those who faithfully dedicate themselves to the worship of other gods worship me indirectly [for I am the master of all the demigods], but their worship is unauthorized, incorrect, improper, and contrary to the rules of scripture because it deviates them from my service. (Bhagavad-gita 9.23)

Impersonalism is condemend in the Upanisadas

12. 26
andham tamam pravisanti ye'vidyamupasate
tatobhuya iva te tamo ya u vidyayam ratam
Those who engage in the culture of ignorance [and so perform karma-kanda worship to attain their desired object] shall enter into dark regions of ignorance. Worse still are those engaged in the culture of so-called knowledge. [who therefore attempt by their own intellectual power to comprehend the infinite, and so conclude that He is impersonal]. They enter into a realm of even greater darkness.. (^sopanisad, 9)
12. 27
kleso'dhikataras-tesam-avyaktasakta-cetasam
avyakta hi gatir-dumkham dehavadbhir avapyate
For those whose minds are attached to the unmanifest, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. (Bhagavad-gita 12.5)

The scriptures condemn the ascending path of knowledge.

12. 28
jnane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitam sruti-gatam tanu vanmanobhir
ye prayaso'jitajito'pyasi tais-trilokyam
[Lord Brahma said] My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service. Surrendering themselves fully with body, words, and mind, they can live in any position. Indeed, O Lord, although you are unconqerable, you are conquered by such persons. In other words, hatefully rejecting any attempt in the intellectual line, we must nurture a submissive spirit within ourselves and try to live our lives in association with genuine devotees who constantly speak about Krsna. It does not matter what position we hold at present. Whoever wholeheartedly attends to the teachings of His divine agents by thought, word, and deed, can conquer - through love - Him who is is otherwise invincible. (Srimad-Bhagavatam 10.14.3)
12. 29
sreyam-srtim bhaktim udasya te vibho
klisyanti ye kevala-bodha-labdhaye
tesam asau klesala eva sisyate
nanyad-yatha sthula-tusavaghatinam
My dear Lord, devotional service unto You is the only auspicious path. Those who reject the path of bhakti and try to reach the infinite with their finite brains will never succeed. O Lord, those who want to have a clear conception of You through their intellect find their attempts useless. Their endeavors end only in trouble and frustration, like the frustration of those who try to beat rice from empty husks. (Srimad-Bhagavatam 10.14.4)

The followers of the ascending and descending paths and their destinations

12. 30
ye'nye'ravindaksa vimukta-maninas
tvayasta-bhavad-avisddha-buddhayam
aruhya krcchrena param padam tatam
patanty adho'nadrta yusmad anghrayam
[Someone may say that aside from Vaisnavas, who always seek shelter at the Lord's lotus feet, there are those who are not Vaisnavas but who have accepted different process for attaining salvation. What happens to them. In answer to this question, Lord Brahma and other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realization, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet. (Srimad-Bhagavatam 10.2.32)
12. 31
tatha na te madhava tavakam kvacid
bhrasyanti margat tvayi baddha-sauhrdam
tvayabhigupta vicaranti nirbhaya
vinayakanikapamurdhasu prabho
O Mahava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall down like nondevotees, for you still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service. (Srimad-Bhagavatam 10.2.33)
12. 32
jivan-mukta api punar-vandhanam yanti karmabhim
yady-acintya-maha-saktau bhagavaty-aparadhinam
Those souls who have attained impersonal liberation return once again to this material world after commiting an offense to the inconceivably powerful Supreme Personality of Godhead. (Vasanabhanyadhrta Sri Bhagavat-Parisistha-Vacana)
12. 33
jivan-muktam prapadyante kvacit samsara-vasanam
yogino na vilipyante karmabhir-bhagavat-param
Those who have attained impersonal liberation may, from time to time, have to return to this world of birth and death, but those who are fixed in bhakti-yoga, who have dedicated themselves to Sri Krsna, will never again have to suffer repeated birth and death. (Vasanabhanyadhrta Sri Bhagavat-Parisistha-Vacana)
12. 34
nanu-vrajati yo mohadavrajantam jagadisvaram
jnanagnidagdha-karmapi sa bhaved brahmaraksasam
Those fools who, bewildered by ignorance, who never go to worship the holy form of the Supreme Lord of the universe, and who burn up their karma in the fire of impersonal knowledge, are considered to be brahma-raksasas: ghosts and ghouls. (Ratha-yatra-prasange Sri Visnu-bhakti-candrodayadrta Puranavakya)

Material education, austerity, works, knowledge,
eight-fold yoga, cannot enable one to see God.

12. 35
adyapi vacaspatayas-tapo-vidya-samadhibhim
pasya-sto'pi na pasyanti pasyantam paramesvaram
[The most powerful Lord Brahma, the father of all progenitors, Lord Siva; Manu, Daksa and the other rulers of humankind; the four saintly brahmacaris headed by Sanaka and Sanatana; the great sages Marici, Atri Angira, Pulastya, Pulaha, Kratu, Bhrgu and Vasistha; and my humble self (Narada) are all stalwart brahmanas.] All of us can speak authoritatively on Vedic literature. We are very powerful because of austerities, metitation and education. Nonetheless, even after searching after the Supreme Personality of Godhead, who sees everything, we cannot see him or understand Him. (Srimad-Bhagavatam 4.29.44)

The instruction of the Vedas about the ascending path of impersonal knowledge.

12. 36
nayamnatma-pravacanena labhyo na medhaya na bahunasrutena
yam evaisa vrnute tena labhyas-tasyaisa atma vivrnute tamum svam
The Supreme Self can never be known by argument, reasoning, intelligence, or scholarship. The finite can never know the infinite. By His own sweet will, however, the Infinite may reveal Himself to the finite in His personal divine form. Those who wish to know the infinite must therefore submit to him through surrender.(Mundaka Upanisada 3.2.3, Katha Upanisada 2.23)
12. 37
athapi te deva padambujadvaya-
prasada-lesanugrhita eva hi
janati tattvam bhagavan mahimno
na canya eko 'pi ciram vicinvan
[Lord Brahma said] My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate in order to understand the Supreme Personality of Godhead are unable to know you, even though they continue to study the Vedas for many years. (Srimad-Bhagavatam 10.14.29)
12. 38
isvarera krpalesa haya ta' yahare
sei ta' isvara-tattva janibare pare
If one receives but a tiny bit of the Lord's favor by dint of devotional service, he can understand the nature of the Supreme Personality of Godhead. (Caitanya-Caritamrta Madhya 6.83)

Bhakti is superior to karma and jnana: An example of this is Sukadeva Goswami who was absorbed in the happiness of Brahman, but who left impersonal realization
after he recognized the superiority of bhakti.

12. 39
sva-sukhanibhrta-cetas-tad-vyudas-tayabhavo-
ipyajita-rucira-lila-krsna-sarastadiyam
vyatanuta krpaya yas-tattva-dipam puranam
tam-akhila-vrjitanaghnam vyasa-sunum nato'smi
Let me offer my respectful obeisances unto my spiritual master, the son of Vyasadeva, Sukadeva Gopswami. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the hapiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Sri Krsna. He therefore mercifully spoke the supreme Purana, known as Srimad-Bhagavatam, which is the bright light of the Absolute Truth and which describes the activities of Lord Krsna. (Srimad-Bhagavatam 12.12.68)

The eightfold yoga system does not lead to the highest goal

12. 40
yamadibhir-yoga-pathaim kama-lobha-hato muhum
mukunda-sevaya yadvat yathadhatma na samyati
By the practice of yoga one may be able to control the senses and become relatively free from lust and greed, but this will never satisfy the soul. Only devotional service to Sri Krsna will give complete satisfaction to the soul. (Srimad-Bhagavatam 1.6.36)

Controlling the mind through yama is not possible.

12. 41
yu-jananamabhaktanam yamadibhirmanam
aksina-vasanam rajan-drsyate punaruthitam
Those nondevotees who attempt to control the mind through yama may succeed for a time, but ultimately their minds are filled with subtle desires and they soon become attached once again to the objects of the senses. (Srimad-Bhagavatam 10.51.61)
12. 42
prayasam pundarikaksa yu-jato yogino manam
visidanya-samadhanan-mano-nigraha-karsitam
O lotus-eyed Lord, those yogis who try to control their minds are frustrated in their attempts to attain samadhi, and soon tire of their efforts at mind control. (Srimad-Bhagavatam 11.29.2)

Yoga and yama are only a useless waste of time.

12. 43
antarayan vadambhyato mu-ato yogamuttamam
maya sampadyamanasya kalaksa-pana-hetavam
The wise have concluded that yoga and its mystic perfections are impediments on the path of the Absolute Truth and are a waste of time for those who wish to practice the highest yoga, devotional service and thus attain the highest perfection [love of Godhead]. (Srimad-Bhagavatam 11.15.33)

Who is a real yogi and sannyasi?

12. 44
anasritam karma-phalam karyam karma karoti yam
sa sannyasi ca yogi ca na niragnir na cakriyam
One who is unattached to the fruits of karma and who does his duty is a real sannyasi and a yogi, not he who neither lights the fire of sacrifice nor performs any work. (Bhagavad-gita 6.1)
12. 45
niskama haiyakare ye krsna-bhajana
tahare se bali "yogi" sannyasa-laksana
visnu-kriya na karile paranna khaile
kicchu nahe, saksatei ei vede bale
One who worships Krsna without material desires is a real yogi and sannyasi. Those who do not work for Visnu are parasites. This is the version of the Vedas. (Caitanya-Bhagavata-Antya 3.41 - 42)
12. 46
tapasvibhyo'dhiko yogi jnanito'pi mato'dhikam
karmibhyas cadhiko yogi tasmad yogi bhavarjuna
A yogi is greater than a penitent, a philosopher, or a karmi, a fruitive worker. Therefore, O Arjuna, always be a yogi. (Bhagavad-gita 6.46)
12. 47
yoginam api sarvesam mad-gatenantaratmana
sraddhavan bhajate yo mam sa me yuktatamo tamam
And of all yogis, he wo always abides in Me with great faith, always thinking of me and worshiping me in transcendental loving service, is the most intimately united with Me in yoga and is the highest of all. (Bhagavad-gita 6.47)

Without bhakti there is no means to attain the Supreme Lord.

12. 48
na sadhayati mam yogo na samkhyam dharma uddhava
na svahyayast-tapas-tyago yathabhaktir-mamorjita
[The Supreme Lord said] I can never be controlled by those who practice mystic yoga, Sankhya philosophy, mundane piety and religion, study of the Vedas, penances and renunciation. O Uddhava! On the other hand, I am controlled by bhakti, for those who have developed unalloyed devotion for Me control me by their love.(Srimad-Bhagavatam 11.14.20)

Pure devotion - suddha-bhakti is the only means by which Krsna can be attained.

12. 49
vapera dhana acche jane, dhana nahi paya
sarvajna kahe tare praptira upaya
ei sthane ache dhana bali' daksine khudibe
bhimarula varuli uthibe, dhana na paibe
pascime khudibe, taha yaksa eka haya
se vighna karibe, dhana hate na padaya
uttare khudile ache krsna ajagare
dhana nahi pabe khudite gilibe sabare
purvadike, tate mati alpa khudite
dhanera jhari padiveka tomara hatete
aiche sastra kahe - karma-jnana-yoga-tyaji'
bhaktye krsna vasa haya, bhakye ta-re bhaji
ata-eva bhakti - krsna-praptyera upaya
abhidheya bali' tare sarva-sastre gaya
dhana paile yaiche sukha-bhoga phala paya
sukha-bhoga haite dumkha apani palaya
taicche bhakti-phale krsne prema upajaya
preme krsnasvada haila bhavanasa paya
daridranasa, bhavaksaya - premera phala naya
prema-sukha-bhoga mukhya prayojana haya
Although being assured of his father's treasure, the poor man could not acquire this treasure by such knowledge alone. Therefore the astrologer had to inform him of the means whereby he could actually find the treasure. The astrologer said, "The treasure is in this place, but if you dig toward the southern side, the wasps and drones will rise, and you will not get your treasure. If you dig on the western side, there is a ghost who will create such a disturbance that your hands will not even touch the treasure. If you dig on the northern side, there is a big black snake that will devour you if you attempt to dig up the treasure. However, if you dig up a small quantity of dirt on the eastern side, your hands will immediately touch the pot of treasure. Revealed scriptures conclude that one should give up fruitive activity, speculative knowledge and the mystic yoga system and instead take to devotional service, by which Krsna can be fully satisfied. The conclusion is that devotional service (bhakti) is the only means to approach the Supreme Personality of Godhead. This system is therefore called abhidheya. This is the verdict of all revealed scriptures. When one actually becomes rich, he natually enjoys all kinds of happiness. When one is actually in a happy mood, all distressful conditions go away by themselves. No extraneous endeavor is needed. Similarly, as a result of bhakti, one's dormant love for Krsna awakens. When one is so situated that he can taste the association of Lord Krsna, material existence, the repetition of birth and death, comes to an end. The goal of love of Godhead is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to enjoy transcendental bliss. (Caitanya-Caritamrta Madhya 20.131 - 136, 139 - 142)

The goal of bhakti and the goal of karma and jnana are not the same.

12. 50
tesam satata-yuktanam bhajatam priti-purvakam
dadami buddhi-yogam tam yena mam upayanti te
[Lord Krsna said] To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. [In other words, the followers of bhakti attain Krsna, whereas the followers of karma and jnana attain different destinations, which are described below.] (Bhagavad-gita 10.10)
12. 51
yogasya tapasas caiva nyasasya gatayo'malam
maharjanas-tapam satyam bhakti-yogasya mad-gatim
Those who practice mystic yoga, who perform great austerities and accept sannyasa, the renounced order of life, may attain the sinless realms of Maharloka, Janaloka, Tapaloka and Satyaloka. But those who practice bhakti-yoga,devotional service unto Me, attain my abode.(Srimad-Bhagavatam 11.24.14)
12. 52
yanti deva-vrata devan pitrn yanti pitr-vratam
bhutani yanti bhutejya yanti mad-yajino'pi mam
Those who worship the demigods will goto the planets of the demigods; those who worship the ancestors will go to be with the ancestors; those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me. (Bhagavad-gita 9.25)
12. 53
mukti bhukti va-che yei ka-ha du-hara gati?
sthavara-deha deva-deha yaiche avasthiti
"And what is the destination of those who desire liberation and those who desire sense gratification?" Sri Caitanya Mahaprabhu asked. Ramananda Raya replied, "Those who attempt to merge into the existence of the Supreme Lord will have to accept a body like that of a tree. And those who are overly inclined toward sense gratification will attain the bodies of demigods."(Caitanya-Caritamrta Madhya 8.256)

What is the character of bhakti?
12. 54
mac-citta mad-gata- bodhayantam parasparam
kathayantas ca mam nityam tusyanti ca ramanti ca
[Sri Krsna said] The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satsifaction and bliss from always enlightening one another and conversing about Me. (Bhagavad-gita 10.9)

Thus ends the twelfth chapter of the Gaudiya Kanthahara, entitled Abhideya-tattva