Jivanmuktiviveka 2.17_2.p6

2.17_2.p6

iti ca |
ato lokavāsanāyā malinatvamabhipretya yogīśvarasya tulyanindāstutitvaṃ mokṣaśāstreṣu varṇatam | śāstravāsanā trividhā, pāṭhavyasanaṃ bahuśāstravyasanamanuṣṭhānavyasanaṃ ceti | pāṭhavyasanaṃ bharadvāje'vagamyate | sa hi puruṣāyuṣatrayeṇa bahūnvedānadhītyendreṇa caturthāyuṣi pralobhitastatrāpi pariśiṣṭavedādhyayanāyodyamaṃ cakāra | tasyāpi pāṭhasyāśakyatvānmalinavāsanātvam | tāṃ cāśakyatāmindraḥ pratibodhya pāṭhānnivartya tato'pyadhikāya puruṣārthāya saguṇabrahmavidyāmupadideśa | tadetatsarvaṃ taittirīyabrāhmaṇe draṣṭavyam |
tathaivātyantikapuruṣārthābhāvādbahuśāstravyasanasya mālinyaṃ kāvaṣeyagītāyāmupalabhyate- kaścinmunirdurvāsā bahuvidhaśāstrapustakabhāraiḥ saha mahādevaṃ namaskartumāgatastatsabhāyāṃ muninā nāradena bhāravāhigardabhasāmyamāpāditaḥ kopātpustakāni lavaṇārṇave parityajya mahādevenātmavidyāyāṃ pravartitaḥ iti | ātmavidyā cānantarmukhasya gurukāruṇyarahitasya na vedaśāstramātreṇotpadyate |
tathā ca śrutiḥ- nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena (kaṭhopaniṣadi 1.2.23) iti |
anyatrāpyuktaṃ - bahuśāstrakathākanthāromanthena vṛthaiva kim |
anveṣṭavyaṃ prayatnena tattvajñairjyotirāntaram ||

And so on.
Therefore, having in mind the impurity of the latent impression of the world, scripture on liberation describes the lord of yogins as being equal in blame and praise. The latent impression of scripture is threefold: the obsession with recitation, the obsession with many scriptures, and the obsession with ritual performance. The obsession with recitation is known in the case of Bharadvāja. Having studied many Vedas through three human lifespans, and being enticed by Indra with a fourth lifespan, he undertook effort even then to study the remainder of the Vedas. Because of the impossibility of that recitation too, it is an impure latent impression. Making him aware of that impossibility and turning him away from recitation, Indra instructed him in the knowledge of qualified Brahman for an even higher aim of human existence. All this is to be seen in the Taittirīyabrāhmaṇa.
Similarly, the impurity of the obsession with many scriptures, because it lacks the ultimate aim of human existence, is found in the Kāvaṣeyagītā: a certain sage, Durvāsas, came to pay homage to Mahādeva along with loads of various books of scriptures; made comparable to a load-bearing donkey by the sage Nārada in that assembly, he discarded the books into the salty ocean in anger and was directed toward the knowledge of the Self by Mahādeva. And the knowledge of the Self does not arise merely from the Vedas and scriptures for one who is not turned inward and who is devoid of the teacher's compassion.
And likewise scripture says:
"This Self cannot be attained by instruction, nor by intellect, nor by much learning." (in the Kaṭhopaniṣad 1.2.23).
Elsewhere too it is said:
"What is the use of uselessly chewing the cud of the patchwork quilt of talk of many scriptures? / The inner light should be sought with effort by knowers of reality."