What happens to those who are not able to maintain the aforementioned resoluteness in purpose and clarity of the goal? Those who lack knowledge (avipaścitaḥ) become fruitive (kāmātmānaḥ) and get attracted to the fruitive sections of the Vedas (veda-vāda-ratāḥ). They speak of (pravadanty) those (imāṁ) flowery (puṣpitāṁ) words (vācaṁ), which (yām) prescribe many (bahulāṁ) specific rituals (kriyā-viśeṣa) for elevation to heavenly planets (svarga-parā), resulting in (pradām) good birth (janma), and fruits of action (karma-phala). They progress (gatiṁ) toward (prati) sense-enjoyment (bhoga) and opulence (aiśvarya). They say (iti vādinaḥ) that there is nothing else (nānyad asti). (BG 2.42-43) Is there a problem with that? Indeed. For one who is too attached to (prasaktānāṁ) sense enjoyment and material opulence (bhogaiśvarya), with the mind (cetasām) stolen away by such things (tayāpahṛta), the single-pointed (samādhau) resolute (vyavasāyātmikā) intelligence (buddhiḥ) does not (na) develop (vidhīyate). (BG 2.44)

How is it that a follower of the Vedas lands up in this entangled state? The Vedas (vedā) center on the subject matter (viṣayā) pertaining to the three modes of material nature (trai-guṇya) – the three qualities that influence every material object as well as our consciousness. We should become (bhava) transcendental to the three modes (nistrai-guṇyo). We should become situated in (stho) pure goodness (nitya-sattva), free from dualities (nirdvandvo), free from the anxieties for gain and safety (niryoga-kṣema), and become self-situated (ātmavān). (BG 2.45)

How can one become transcendental to the three modes while following the Vedas? Whatever purpose is served (yāvān artha) by a small well (uda-pāne), all of that (sarvataḥ) can be served by a great reservoir of water (samplutodake). Similarly (tāvān), all the purposes (sarveṣu) of the Vedas (vedeṣu) can be served to one who is in knowledge (vijānataḥ) of the Absolute Truth (brāhmaṇasya). (BG 2.46) The small well here refers to the fruitive sections of the Vedas, which can offer temporary solutions to only small problems of life. How should we practically act? We have the right to actions alone (karmaṇy evādhikāras te), never to the fruits of actions (mā phaleṣu kadācana). [Internally,] we should neither (mā) think ourselves to be (bhūr) the cause of the result of an action (karma-phala-hetur), nor be attached to (mā te saṅgo ’stv) not performing the action (akarmaṇi). (BG 2.47)

The progression of chapter 2 as well as of the entire Gita is to encourage us to systematically move from the dutiful (BG 2.31) to the detached (BG 2.47) to the devotional (BG 2.61) platform. The overall strategy is to elevate us from the field of sense gratification to the transcendental plane.

In BG 2.47, Lord Krishna teaches us the art of reaction-free action by highlighting 4 principles: (1) We have the right to perform our prescribed duties. (2) We are not the cause of the results of action. (3) Therefore, we are not entitled to enjoy the results of our actions. (4) Just because we cannot enjoy the results of our actions, we should not succumb to inaction.

What should we do with the results of our action? The mystery is resolved eventually in the upcoming section.