2-42 to 2-44

यामिमाम् पुष्पिताम् वाचम् प्रवदन्ति अविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ ४२ ॥
कामात्मानः स्वर्गपराः जन्म कर्म फल प्रदाम् ।
क्रियाविशेषबहुलाम् भोगैश्वर्य गतिम् प्रति ॥४३ ॥
भोगैश्वर्य प्रसक्तानाम् तयापहृत चेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ ४४ ॥

yAmimAm puSpitAm vAcam pravadanti avipazcitaH |
vedavAdaratAH pArtha nAnyadastIti vAdinaH || 42 ||
kAmAtmAnaH svargaparAH janma karma phala pradAm |
kriyAvizeSabahulAm bhogaizvarya gatim prati ||43 ||
bhogaizvarya prasaktAnAm tayApahRta cetasAm |
vyavasAyAtmikA buddhiH samAdhau na vidhIyate || 44 ||

पार्थ [pArtha] Arjuna, अविपश्चितः [avipazcitaH] people who know a little, वेदवादरताः [vedavAdaratAH] who give importance to statements in the Vedas dealing with desire-driven actions, नान्यदस्तीति वादिनः [nAnyadastIti vAdinaH] who say there is nothing else, कामात्मानः [kAmAtmAnaH] who indulge in their desires, स्वर्गपराः [svargaparAH] who consider heaven as the ultimate goal - पुष्पिताम् वाचम् प्रवदन्ति [puSpitAm vAcam pravadanti] such people speak in flowery language जन्म कर्म फल प्रदाम् क्रियाविशेषबहुलाम् [janma karma phala pradAm kriyAvizeSabahulAm] about diverse and unfocussed activities that are supposed to give various outcomes like the birth of a child, भोगैश्वर्य गतिम् प्रति [bhogaizvarya gatim prati] with the goal as enjoyment and material wealth. व्यवसायात्मिका बुद्धिः [vyavasAyAtmikA buddhiH] The intention to determine the nature of the Self समाधौ न विधीयते [samAdhau na vidhIyate] is not present in the minds तया अपहृत चेतसाम् [tayA apahRta cetasAm] of those who are carried away by such speech, भोगैश्वर्य प्रसक्तानाम् [bhogaizvarya prasaktAnAm] who are interested in enjoyment and wealth.

There are people who speak about results in life. Their words are like flowers, beautiful on the outside. They have certain characteristics: They know a little and speak about paths that bring about enjoyment and wealth; they are interested in those parts of the Vedas that deal with enjoyment; due to their attachment towards enjoyment, they say nothing else exists. They indulge in their desires, and are driven by them. They think enjoyment is the ultimate goal.

After experiencing the high life, they again experience birth and commit various actions - this is where their ideas will lead. Due to ignorance, they preach activities that aim to beget enjoyment and wealth.

There are people who are misled by all this. Their mind is abducted by such preaching and they end up indulging in enjoyment and wealth. The intention to determine the true nature of the Self is absent in such people. Their minds will never have the knowledge required for carrying out actions that lead to moksha - actions which lead to the true nature of the Self.

Hence, a person who desires moksha must not associate with desire-driven actions.

Now, some questions arise: The Vedas deal with the science of your Self with an affection that’s greater than thousands of parents. Why is it that the Vedas also preach actions that yield minor enjoyments, which further the cycle of re-birth? Is it appropriate to say that the outcomes prescribed in the Vedas are to be given up? Answers to these questions come in the following Shlokas: