यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः | वेदवादरताः पार्थ नान्यदस्तीति वादिनः
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ . vedavādaratāḥ pārtha nānyadastīti vādinaḥ
噢，普利塔（Prtha）之子，那些不明智的人，他們說著這華而不實的言辭，承諾透過儀式和職責可獲新生，充滿了為享樂和財富而設的各種特殊儀式。他們沉溺於吠陀經的言論，聲稱除此無他；他們的心充滿慾望，並以天堂為目標。
-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.
缺乏辨別力的不明智者，過度強調吠陀經的「業部」（Karma Kanda）或儀式部分，該部分為特定行動規定了具體規則，以獲取特定果報，並過度讚揚這些行動及其回報。他們極為迷戀那些規定獲取天界享樂之道的吠陀經文。他們聲稱，除了透過執行吠陀經「業部」儀式所能獲得的天界（Svarga）感官享樂之外，別無他物。吠陀經主要分為兩部分：「業部」（處理行動的部分）和「智部」（Jnana Kanda，處理知識的部分）。「業部」包括《婆羅門書》（Brahmanas）和《本集》（Samhitas）。這是闍彌尼（Jaimini）創立的「前彌曼差學派」（Purvamimamsa）的權威依據。該學派的追隨者處理儀式，並規定了許多儀式以在此世獲得享樂和權力，以及在天界獲得幸福。他們將此視為人類存在的最終目標。普通人被他們的讚美所吸引。「智部」包括《森林書》（Aranyakas）和《奧義書》（Upanishads），它們處理「梵」（Brahman）或「至高自我」的本質。天界的生活也是短暫的。在善行果報耗盡之後，人必須回到這個塵世。解脫（Moksha）只能透過自我知識來獲得，而非透過執行千百種祭祀。克里希那（Krishna）主在此將彌曼差學派透過執行吠陀祭祀以獲得天界、世間權力和主宰的教義置於相對較低的位置，因為它們無法給予我們最終的解脫。
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.