Sanskrit · Devanagari
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥
Sanskrit · IAST
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ vedavādaratāḥ pārtha nānyadastīti vādinaḥ
English witness
Kashinath Trimbak Telang, 1882who say there is nothing else
This verse-level alignment is machine-assisted and awaits two independent human checks. Confidence signal: 83%.
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29 translations and commentaries are aligned to this verse. Choose up to three; the root verse and Telang witness stay above them.
Śaṅkarācārya
।।2.42।। याम् इमां वक्ष्यमाणां पुष्पितां पुष्पित इव वृक्षः शोभमानां श्रूयमाणरमणीयां वाचं वाक्यलक्षणां प्रवदन्ति । के अविपश्चितः अमेधसः अविवेकिन इत्यर्थः। वेदवादरताः बह्वर्थवादफलसाधनप्रकाशकेषु वेदवाक्येषु रताः हे पार्थ न अन्यत् स्वर्गपश्वादिफलसाधनेभ्यः कर्मभ्यः अस्ति इति एवं वादिनः वदनशीलाः।।ते च
951e5a12c325…Rāmānuja
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 rirth 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 acisition of objects of desire only. It may be estioned 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 estions.
332ef5edcece…Swami Sivananda
2.42 याम which? इमाम् this? पुष्पिताम् flowery? वाचम् speech? प्रवदन्ति utter? अविपश्चितः the unwise? वेदवादरताः takign pleasure in the eulogising words of the Vedas? पार्थ O Partha? न not? अन्यत् other? अस्ति is? इति thus? वादिनः saying.Commentary Unwise people who are lacking in discrimination lay great stress upon the Karma Kanda or the ritualistic portion of the Vedas? which lays down specific rules for specific actions for,the attainment of specific fruits and ectol these actions and rewards unduly. They are highly enamoured of such Vedic passages which prescribe ways for the attainment of heavenly enjoyments. They say that there is nothing else beyond the sensual enjoyments in Svarga (heaven) which can be obtained by performing the rites of the Karma Kanda of the Vedas.There are two main divisions of the Vedas -- Karma Kanda (the section dealing with action) and Jnana Kanda (the section dealing with knowledge). The Karma Kanda comprises the Brahmanas and the Samhitas. This is the authority for the Purvamimamsa school founded by Jaimini. The followers of this school deal with rituals and prescribe many of them for attaining enjoyments and power here and happiness in heaven. They regard this as the ultimate object of human existence. Ordinary people are attracted by their panegyrics. The Jnana Kanda comprises the Aranyakas and the Upanishads which deal with the nature of Brahman or the Supreme Self.Life in heaven is also transitory. After the fruits of the good actions are exhausted? one has to come back to this earthplane. Liberatio or Moksha can only be attained by knowledge of the Self but not by performing a thousand and one sacrifices.Lord Krishna assigns a comparatively inferior position to the doctrine of the Mimamsakas of performing Vedic sacrifices for obtaining heaven? power and lordship in this world as they cannot give us final liberation.
614a9f4669cd…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.