Priti Sandarbha 5 6 : Perishable means have perishable results, but this does not apply to bhakti

tad evaṁ brahma-sampattir vyākhyātā ||

From previous anucchedas. These two verses, especially the second, were supported by the material covered in Anuccheda 5.1-5.

यत्रेमे सदसद्रूपे प्रतिषिद्धे स्वसंविदा।
अविद्ययात्मनि कृते इति तद् ब्रह्मदर्शनम् ॥

Where these real (sat, gross) and unreal (asat, subtle) forms that have been created (imposed) on the self by ignorance are negated through self-knowledge, that is the vision of Brahman. (SB 1.3.33)

यद्येषोपरता देवी माया वैशारदी मतिः।
सम्पन्न एवेति विदुर्महिम्नि स्वे महीयते ॥

The sages know that should the goddess māyā in the form of unerring knowledge withdraws, the jīva attains the wealth [of bliss of Brahman] and is exalted in its own glory. (SB 1.3.34)

Present in the state of living liberation (jīvan-mukti) is this goddess (devī), i.e. luminous, Māyā, in the form of unerring (vaiśāradī) knowledge (matiḥ or vidyā), i.e, the knowledge given by the viśārada or Supreme Controller, which is a particular function of the external potency in the sattva-guṇa that acts as a gateway to the manifestation of the knowledge that is a part of the internal potency. The learned know that when this vidyā is withdrawn or comes to the end of its functionality, the yogī becomes accomplished (sampanna), attaining the wealth of the bliss of Brahman devoid of any trace of intervening obstruction. By gaining this treasure he becomes glorious, he is worshipped even in the wealth of his own nature. The meaning is that it becomes clearly manifest to him.

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tatra śrī-viṣṇu-purāṇe paramārtha-nirṇaye rahūgaṇaṁ prati jaḍa-bharata-vākyaṁ yathā | tatra kevala-brahmānubhavasyaiva paramārthatvaṁ nirṇetuṁ yajñādy-apūrvasya tāvad aparamārthatvaṁ caturbhir uktam—

In Viṣṇu Purāṇa the statement of Jaḍa Bharata to King Rahūgaṇa regarding the ascertainment of the supreme goal is as follows. In order to establish that only the realization of Brahman is the supreme goal and that piety, the apūrva generated from pious acts such as sacrifice, is not, Jaḍa Bharata speaks the following four verses:

ṛg-yajuḥ-sāma-niṣpādyaṁ yajña-karma mataṁ tava |
paramārtha-bhūtaṁ tatrāpi śrūyatāṁ gadato mama ||
yat tu niṣpādyate kāryaṁ mṛdā kāraṇa-bhūtayā |
tat-kāraṇānugamanāj jāyate nṛpa mṛn-mayam ||
evaṁ vināśibhir dravyaiḥ samid-ājya-kuśādibhiḥ |
niṣpādyate kriyā yā tu sā bhavitrī vināśinī ||
anāśī paramārthaś ca prājñair abhupagamyate |
tat tu nāśi na sandeho nāśi-dravyopapāditam || [vi.pu. 2.14.21-24] iti |

You consider that the sacrificial act accomplished according to the the R̥k, Yajur, and Sāma Veda leads to the ultimate goal of life then listen to what I say. The product made from the raw material of clay will be made of clay because the cause follows into its effect. (sat-kārya-vāda) In the same way, the act that is accomplished with perishable ingredients such as wood, ghee and kuśa grass will also be perishable. Intelligent people accept only that which is imperishable can be the supreme goal. Undoubtedly that which is accomplished by perishable objects is perishable. (VP 2.14.21-24)

etad-dṛṣṭāntena pūjādimaya-bhakter api tādṛśatvaṁ nānumeyam, apūrvavad-bhakter niṣpādyatvābhāvāt | guṇamayaṁ hi niṣpādyaṁ syāt nāguṇamayam | "kaivalyaṁ sāttvikaṁ jñānam" [bhā.pu. 11.25.24] ity ārabhya ekādaśe śrī-bhagavataivāguṇamayatvam aṅgīkṛtam | ataḥ svarūpa-śakti-vṛtti-viśeṣatvena tasyāḥ bhagavat-prasāde sati svayam āvirbhāva eva na janma |

One should not infer from this example [of the perishable nature of yajña] that bhakti in the form of worship is also perishable. This is because bhakti is not produced like apūrva. Only that which is made of material guṇas can be "produced" but not that which is free from the guṇas. In the Eleventh Canto, beginning with the verse " Knowledge of absolute unicity is sāttvika" (kaivalyaṁ sāttvikaṁ jñānaṁ, SB 11.25.24), Bhagavān Himself has accepted bhakti is beyond the guṇas of nature. Therefore, because it is a specific manifestation of the internal potency, it appears by itself when Bhagavān is pleased. This appearance is called its birth or creation. [or not called birth]

sa cāvirbhāvo’nanta eva tadīya-phalānantya-śravaṇāt | tasmāt parameśvarānāśrayatvaṁ tatropādhir bhaviṣyati | hiṁsāyāṁ pāpotpatty-anumitāv avihitatatvavat | jñāna-prakaraṇe cāsmin bhaktir na prastūyata iti sādhāraṇa-yajñādikam upādāyaiva pravṛttiś ceyam

This appearance is verily unlimited because its result has been described as being infinite. Therefore, not taking shelter of the Supreme Controller will be the limitation (upādhi) placed on it [yajña, whereby it is not the ultimate goal]. It is comparable to the act of violence committed without any injunction [being the condition that makes it sinful].

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Other quotes:

kaivalyaṁ sāttvikaṁ jñānaṁ rajo vaikalpikaṁ tu yat
prākṛtaṁ tāmasaṁ jñānaṁ man-niṣṭhaṁ nirguṇaṁ smṛtam

Knowledge of absolute unicity is sāttvika, relativistic knowledge is rājasika; unrefined or vulgar knowledge is tāmasika, while that which is fixed in Me is beyond the qualities of nature (nirguṇa). (SB 11.25.24) BhagS 117; ParamS 12; BhaktiS 134*, PrītiS 5, 62

vanaṁ tu sāttviko vāso grāmo rājasa ucyate
tāmasaṁ dyuta-sadanaṁ man-niketaṁ tu nirguṇam

The forest is considered to be a sāttvika dwelling place. The town is a rājasika dwelling place. The gambling house is tāmasika. But my abode is free from the material qualities. (SB 11.25.25)

sāttvikaḥ kārako'saṅgī rāgāndho rājasaḥ smṛtaḥ |
tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ ||

A detached agent is sāttvika, one blinded because of attachment is rājasika, and one whose memory has been lost is tāmasika; but the agent who works under My shelter is free from the material guṇas. (11.25.26) BhaktiS 136*

sāttviky ādhyātmikī śraddhā karma-śraddhā tu rājasī |
tāmasy adharme yā śraddhā mat-sevāyāṁ tu nirguṇā ||

Faith concerned with the existence of the self is sāttvika, faith in worldly duties is rājasika, faith in irreligious deeds is tāmasika, but faith in My worship is nirguṇa. (SB 11.25.27)

sāttvikaṁ sukham ātmotthaṁ viṣayotthaṁ tu rājasam |
tāmasaṁ moha-dainyotthaṁ nirguṇaṁ mad-apāśrayam ||

Pleasure derived from realization of the self is sāttvika, that which proceeds from sense objects is rājasika, and that which results from delusion and wretchedness is tāmasika. But the pleasure ensuing from realization of Me is nirguṇa. (SB 11.25.29)

traividyā māṁ somapāḥ pūta-pāpā 
yajñair iṣṭvā svar-gatiṁ prārthayante |
te puṇyam āsādya surendra-lokam 
aśnanti divyān divi deva-bhogān ||

te taṁ bhuktvā svarga-lokaṁ viśālaṁ 
kṣīṇe puṇye martya-lokaṁ viśanti |
evaṁ trayī-dharmam anuprapannā 
gatāgataṁ kāma-kāmā labhante ||

Those who perform ritualistic actions according to the injunctions given in the three Vedas (R̥k, Sāma, and Yajur), in fact worship only Me, doing so through the performance of sacrifices (offered to Indra and other devas) . Drinking the soma juice, which is the remnant of sacrifice, and becoming thus purified from sin, they pray to attain the heavenly realm. Having reached the meritorious abode of Lord Indra, they enjoy the celestial pleasures of the devas in heaven. Having enjoyed the extensive pleasures of the heavenly sphere and having exhausted their stock of piety, they return to the mortal world. Thus, those who are devoted to the fruitive rituals prescribed in the three Vedas and who seek material pleasures come and go repeatedly. (Gītā 9.20-21)

ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ |

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ ||

Therefore, the name of Kṛṣṇa and such other things cannot be approached by material senses. However, when one becomes desirous to approach them, they manifest themselves on the senses. (BRS 1.2.234)