So after describing Karma-Yoga (it can be Karma Yoga or Bhakti Yoga also these characters can apply to all paths) in 2.40 & 2.41 now He starts talking about Karma Kanda.

BG 2.42-43

yam imam pushpitam vacam

pravadanty avipascitah

veda–vada–ratah partha

nanyad astiti vadinah

kamatmanah svarga–para

janma–karma–phala–pradam

kriya–visesha–bahulam

bhogaisvarya-gatim prati

SYNONYMS

yam imam — all these; pushpitam — flowery; vacam — words; pravadanti — say; avipascitah — men with a poor fund of knowledge; veda–vada–ratah — supposed followers of the Vedas; partha — O son of Pritha; na — never; anyat — anything else; asti — there is; iti — thus; vadinah — the advocates; kama–atmanah — desirous of sense gratification; svarga–parah — aiming to achieve heavenly planets; janma–karma–phala–pradam — resulting in good birth and other fruitive reactions; kriya–visesha — pompous ceremonies; bahulam — various; bhoga — in sense enjoyment; aisvarya — and opulence; gatim — progress; prati — towards.

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.

Krishna is conveying to Arjuna that he may have heard from the Vedas that one can attain Swarga (heavenly realms) by fighting in the war and dying. However, Krishna advises Arjuna not to dwell on such thoughts, as they are merely enticing words (pushpitam vacam) found in the Vedas. These words attract those lacking discrimination, referred to as “avipascitah”. Avipascitah are individuals who do not possess discrimination and mistakenly believe that the Vedas teach only about the pursuit of material enjoyment. They become engrossed in rituals and sacrifices (Karma-Kanda) without understanding the deeper essence of Vedic literature.

These individuals desire sensual pleasures (Kama) and aspire to reach Swarga, where they anticipate obtaining auspicious births in heavenly realms (janma-karma-phala-pradam). They engage in elaborate sacrifices (kriya-visesha-bahulam) with the aim of attaining opulence and indulgence (bhogaisvarya-gatim prati). Their entire focus lies in seeking sensual gratification and material wealth (Bhoga and Aisvarya).

By using the term “kamatmanah,” Krishna metaphorically suggests that these individuals consider sensual desires and lust as the essence (Atma) of their being. They are unable to conceive of anything beyond material enjoyment. Their belief is that Swarga offers greater enjoyment than what can be attained in the present material life.

However, Krishna emphasizes that although the Vedas contain teachings on material desires, they do not represent the ultimate conclusion. The Vedic literature presents a hierarchical progression, introducing multiple levels of worship and understanding. Karma Kanda represents the initial stage, followed by Jnana Kanda, and ultimately culminating in Bhakti or devotional service. Srila Prabhupada explains that the Upanishads mark the beginning of transcendental life within the Vedas, where Karma Kanda is primarily discussed, but Bhakti and transcendence are also revealed. This progression leads individuals from the materialistic understanding towards the spiritual realm.

Krishna advises Arjuna not to aspire for temporary material gains, even in the better parts of the material world. He cautions that the allure of Swarga, which promises sensual enjoyment, is detrimental to the soul in various ways. It causes alienation from one’s spiritual nature, leading to forgetfulness of the eternal joyful life with Krishna. Srila Prabhupada compares this to how certain flowers and fruits may appear appealing but contain internal poison. Thus, one must perceive with intelligence rather than mere sensory perception.

In summary, Krishna guides Arjuna to discern the illusory attractions of material desires mentioned in the Vedas. He encourages discrimination and understanding of the true purpose of life, emphasizing the path of devotion (Bhakti) that leads to eternal blissful union with Krishna. The pursuit of temporary material enjoyment should be transcended, recognizing the impermanence of the material realm and the need to reconnect with one’s spiritual essence.