Mundaka 2.10

इष्टापूर्तं मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः। नाकस्य पृष्ठे सुकृते तेऽनुभूत्वा इमं लोकं हीनतरं वाऽऽविशन्ति ॥१०॥

iṣṭāpūrtaṃ manyamānā variṣṭhaṃ nānyacchreyo vedayante pramūḍhāḥ। nākasya pṛṣṭhe sukṛte te'nubhūtvā imaṃ lokaṃ hīnataraṃ vā'viśanti ॥10॥

[इष्टापूर्तम् (iṣṭāpūrtam) - sacrifices and charitable works; मन्यमानाः (manyamānāḥ) - considering; वरिष्ठम् (variṣṭham) - supreme; न (na) - not; अन्यत् (anyat) - other; श्रेयः (śreyaḥ) - better; वेदयन्ते (vedayante) - know; प्रमूढाः (pramūḍhāḥ) - deluded; नाकस्य (nākasya) - of heaven; पृष्ठे (pṛṣṭhe) - on the back; सुकृते (sukṛte) - good deeds; ते (te) - they; अनुभूत्वा (anubhūtvā) - having experienced; इमम् (imam) - this; लोकम् (lokam) - world; हीनतरम् (hīnataraṃ) - inferior; वा (vā) - or; आविशन्ति (āviśanti) - enter;]

The deluded, considering sacrifices and charitable works as the highest, do not understand anything beyond. After experiencing the results of their good deeds in heaven, they return to this inferior world.

Bhāshya 2.10

The Bhagavad Gita references those well-versed in the three Vedas, who engage in various actions, but do not recognize Lord Vishnu as the ultimate enjoyer of all sacrifices. Such people enter inferior worlds.

विष्णोः सर्वेभ्यः किङ्चिदुत्तमत्वं जानन्त इमं लोकमाविशन्ति। साम्यं हीनत्वं वा जानन्तो हीनतरं तम एवाविशन्ति।

viṣṇoḥ sarvebhyaḥ kiṅciduttamatvaṃ jānanta imaṃ lokamāviśanti। sāmyaṃ hīnatvaṃ vā jānanto hīnataram tam evāviśanti।

[विष्णोः (viṣṇoḥ) - of Vishnu; सर्वेभ्यः (sarvebhyaḥ) - to all; किङ्चिदुत्तमत्वं (kiṅciduttamatvaṃ) - some superiority; जानन्तः (jānantaḥ) - knowing; इमं (imam) - this; लोकम् (lokam) - world; आविशन्ति (āviśanti) - enter; साम्यं (sāmyaṃ) - equality; हीनत्वं (hīnatvaṃ) - inferiority; वा (vā) - or; जानन्तः (jānantaḥ) - knowing; हीनतरं (hīnataram) - more inferior; तम् (tam) - that; एव (eva) - indeed; आविशन्ति (āviśanti) - enter;]

Those who recognize the superiority of Vishnu over all enter this world, while those who perceive equality or inferiority enter that which is more inferior.

"देवेभ्यः उत्तमं विष्णुं राजवद्यस्तु मन्यते। याजी स मानुषं याति साम्यहीनत्ववित्तमः॥"

"devebhyaḥ uttamaṃ viṣṇuṃ rājavadyastu manyate। yājī sa mānuṣaṃ yāti sāmyahīnatvavittamaḥ॥"

[देवेभ्यः (devebhyaḥ) - to the gods; उत्तमं (uttamam) - best; विष्णुं (viṣṇum) - Viṣṇu; राजवत् (rājavat) - like a king; यः (yaḥ) - who; तु (tu) - but; मन्यते (manyate) - thinks; याजी (yājī) - sacrificer; सः (saḥ) - he; मानुषं (mānuṣam) - human; याति (yāti) - goes; साम्यहीनत्व (sāmyahīnatva) - lack of balance; वित्तमः (vittamaḥ) - wealthiest;]

"The sacrificer who regards Lord Viṣṇu, the supreme among gods, as merely a king and a human, even though wealthy, lacks balance."

इति च।

iti ca।

[इति (iti) - thus; च (ca) - and;]

- stated thus.

'त्रैविद्या माम्' इति तु 'येऽप्यन्यदेवता भक्ताः...। तेऽपि मामेव कौन्तेय यजन्ति'। 'अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च' इत्युक्तत्वादज्ञान पूर्वयाजिनस्त्रैविद्याः।

'traividyā mām' iti tu 'ye'pyanyadevatā bhaktāḥ...। te'pi māmeva kaunteya yajanti'। 'ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca' ityuktatvādajñāna pūrvayājinastraividyāḥ।

[त्रैविद्या (traividyā) - those well versed in the three Vedas; माम् (mām) - me; इति (iti) - thus; तु (tu) - but; ये (ye) - those who; अपि (api) - also; अन्यदेवता (anyadevatā) - other deities; भक्ताः (bhaktāḥ) - devotees; ते (te) - they; अपि (api) - also; माम् (mām) - me; एव (eva) - only; कौन्तेय (kaunteya) - O son of Kunti; यजन्ति (yajanti) - worship; अहं (ahaṃ) - I; हि (hi) - indeed; सर्वयज्ञानां (sarvayajñānāṃ) - of all sacrifices; भोक्ता (bhoktā) - the enjoyer; च (ca) - and; प्रभुः (prabhuḥ) - the Lord; एव (eva) - only; च (ca) - and; इति (iti) - thus; उक्तत्वात् (uktatvāt) - because it is said; अज्ञान (ajñāna) - ignorance; पूर्वयाजिनः (pūrvayājinaḥ) - those who previously worshiped; त्रैविद्याः (traividyāḥ) - those versed in the three Vedas;]

(Elaborating on the concerned context, in the Bhagavad Gita Lord Krishna says -) 'Those versed in the three Vedas' but 'those who are devotees of other deities... they also worship me only, O son of Kunti'. 'I am indeed the enjoyer and the Lord of all sacrifices'. By stating thus, the word 'traividyāḥ' is used to address those with an incorrect understanding.