यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः | वेदवादरताः पार्थ नान्यदस्तीति वादिनः
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ . vedavādaratāḥ pārtha nānyadastīti vādinaḥ
おお、プリターの子よ（パールタ）、識別力なき人々は、ヴェーダの言葉に耽溺し、「他に何もない」と主張しながら、この華やかな言葉を語る。
-2.43 O son of Prtha, those undiscerning people who utter this flowery talk which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence , they remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as the goal.
識別力のない人々は、ヴェーダの儀式的な部分（カルマ・カーンダ）に過度に重きを置き、それによって得られる享楽や富が唯一の目的であると主張します。彼らは天界での快楽こそが最高の目標であり、それ以外には何もないと信じています。
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.