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Bhagavad Gita Chapter 2.42- 43

yām imāḿ puṣpitāḿ vācaḿ

pravadanty avipaścitaḥ

veda-vāda-ratāḥ pārtha

nānyad astīti vādinaḥ

kāmātmānaḥ svarga-parā

janma-karma-phala-pradām

kriyā-viśeṣa-bahulāḿ

bhogaiśvarya-gatiḿ prati

Translation

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

2.42 – 2.44 The ignorant, whose knowledge is little, and who have as their sole aim the attainment of enjoyment and power, speak the flowery language i.e., having its flowers (show) only as fruits, which look apparently beautiful at first sight. They rejoice in the letter of the Vedas i.e., they are attached to heaven and such other results (promised in the Karma-kanda of the Vedas). They say that there is nothing else, owing to their intense attachment to these results. They say that there is no fruit superior to heaven etc. They are full of worldly desires and their minds are highly attached to secular desires. They hanker for heaven, i.e. think of the enjoyment of the felicities of heaven, after which one can again have rebirth which offers again the opportunity to perform varied rites devoid of true knowledge and leads towards the attainment of enjoyments and power once again. With regard to those who cling to pleasure and power and whose understanding is contaminated by that flowery speech relating to pleasure and lordly powers, the aforesaid mental disposition characterised by resolution, will not arise in their Samadhi. Samadhi here means the mind. The knowledge of the self will not arise in such minds. In the minds of these persons, there cannot arise the mental disposition that looks on all Vedic rituals as means for liberation based on the determined conviction about the real form of the self. Hence, in an aspirant for liberation, there should be no attachment to rituals out of the conviction that they are meant for the acquisition of objects of desire only. It may be questioned why the Vedas, which have more of love for Jivas than thousands of parents, and which are endeavouring to save the Jivas, should prescribe in this way rites whose fruits are infinitesimal and which produce only new births. It can also be asked if it is proper to abandon what is given in the Vedas. Sri Krsna replies to these questions.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

2.42 Partha, O son of Prtha; those devoid of one-pointed conviction, who pravadanti, utter; imam, this; yam puspitam vacam, flowery talk, which is going to be stated, which is beautiful like a tree in bloom, pleasant to hear, and appears to be (meaningful) sentences [Sentences that can be called really meaningful are only those that reveal the self.-Tr.]; — who are they? they are — avipascitah, people who are undiscerning, of poor intellect, i.e. non-discriminating; veda-vada-ratah, who remain engrossed in the utterances of the Vedas, in the Vedic sentences which reveal many panegyrics, fruits of action and their means; and vadinah, who declare, are apt tosay; iti, that; na anyat, nothing else [God, Liberation, etc.]; asti, exists, apart from the rites and duties conducive to such results as attainment of heaven etc. And they are kamatmanah, have their minds full of desires, i.e. they are swayed by desires, they are, by nature, full of desires; (and) svarga-parah, have heaven as the goal. Those who accept heaven (svarga) as the supreme (para) human goal, to whom heaven is the highest, are svarga-parah. They utter that speech (– this is supplied to construct the sentence –) which janma-karma-phala-pradam, promises birth as a result of rites and duties. The result (phala) of rites and duties (karma) is karma-phala. Birth (janma) itself is the karma-phala. That (speech) which promises this is janma-karma-phala-prada. (This speech) is kriya-visesa-bahulam, full of various special rites; bhoga-aisvarya-gatim-prati, for the attainment of enjoyment and affluence. Special (visesa) rites (kriya) are kriya-visesah. The speech that is full (bahula) of these, the speech by which that is full (bahula) of these, the speech by which these, viz objects such as heaven, animals and sons, are revealed plentifully, is kriya-visesa-bahula. Bhoga, enjoyment, and aisvarya, affluence, are bhoga-aisvarya. Their attainment (gatih) is bhoga-aisvarya-gatih. (They utter a speech) that is full of the specialized rites, prati, meant for that (attainment). The fools who utter that speech move in the cycle of transmigration. This is the idea.

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Slogam 42-43

Bhagavad Gita Chapter 2.42- 43

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