Bhagavad Gita Chapter 12, Verse 5

English Translation

For them who have their minds attached to the Unmanifested the struggle is greater; for, the Goal which is the Unmanifest is attained with difficulty by the embodied ones.

Detailed Commentary

12.5. Elucidation: 'Klesho'dhikatarasteshamavyakta-asakta-chetasam' – those whose minds are attached to the unmanifest (Avyakta). This epithet refers here to those aspirants who consider Nirguna Upasana (worship of the unconditioned) superior, but whose minds are not completely absorbed in the Nirguna Tattva (unconditioned reality). For absorption in the Tattva, an aspirant requires three things – *ruchi* (inclination/interest), *vishvasa* (faith/conviction), and *yogyata* (competence/fitness). Hearing the glory of the Nirguna Tattva from scriptures and revered teachers, some (due to considering Nirguna Upasana superior) develop *ruchi* and even commence their spiritual practice with *vishvasa*; however, due to a lack of *vairagya* (dispassion) and *deha-abhimana* (identification with the body), their minds do not enter the Tattva – for such aspirants, the term 'Avyakta-asakta-chetasam' has been used here. In the twenty-seventh and twenty-eighth verses of the Sixth Chapter, the Lord has stated that a 'Brahmabhuta' (one who has become Brahman), meaning an aspirant absorbed in Brahman, attains Brahman with ease. However, here the words 'Klesha Adhikatarah' (greater difficulty) clarify that the minds of these aspirants have not become fully absorbed in the Nirguna Tattva like those of Brahmabhuta aspirants. Therefore, they are referred to as having minds 'attached' (*asakta*) to the Avyakta, rather than 'pervaded' or 'absorbed' (*avishta*) in it. The purport is that these aspirants' attachment is actually to the body, but hearing the glory of the Avyakta, they consider Nirguna Upasana as supreme and become attached to it; whereas, attachment properly occurs with the body, not with the Avyakta. In the fifth verse of the Thirteenth Chapter, the word 'Avyaktam' is used in the sense of Prakriti (primordial nature), but here, in the phrase 'Avyakta-asakta-chetasam', 'Avyakta' means the Nirguna-Nirakara Brahman (unconditioned, formless Absolute). In the first verse of this chapter, Arjuna has indeed questioned about the Saguna-Sakara Swarupa (conditioned, manifest form) using the term 'Twam' (You), and about the Nirguna-Nirakara Swarupa (unconditioned, formless aspect) using the term 'Avyaktam'. The object of Upasana is Paramatma alone, not Prakriti, because Prakriti and its effects are to be renounced. In response to this very question, the Lord has used the term 'Avyakta' in the sense of the Nirguna-Nirakara Swarupa (as opposed to the manifest form). Therefore, since Prakriti is not the context here, the word 'Avyakta' cannot be taken to mean Prakriti. In the fourth verse of the Ninth Chapter, the word 'Avyakta-Murtina' (having an unmanifest form) is used for the Saguna-Nirakara Swarupa (conditioned, formless aspect). The import of the term 'Klesho'dhikatarah' is that those aspirants whose minds are not absorbed in the Nirguna Tattva experience significant distress and difficulty in their spiritual practice due to *deha-abhimana*. Secondarily, the meaning of this term is that all Nirguna Upasakas, from the initial to the final stages of their practice, experience more difficulty than Saguna Upasakas. 'The Easiness of Saguna Upasana' – In Saguna Upasana, because the object of worship is Saguna-Sakara (conditioned and with form), there is a basis for the aspirant's mind and senses in the Lord's form (*swarupa*), names (*nama*), divine play (*lila*), stories (*katha*), and so forth. By being devoted to the Lord (*Bhagavan-parayana*), the mind and senses become engaged in contemplating the Lord's form and *lila* with relative ease. Consequently, the possibility of dwelling on worldly objects is reduced. Worldly attachment itself causes distress (*klesha*) in spiritual practice, but the Sagunopasaka relies solely on the Lord to remove it. He considers only the Lord's strength as his own. Just as a kitten depends on its mother, so too does this aspirant depend on the Lord. The Lord alone takes care of him. Thus, his worldly attachments are easily eradicated. For such devotees, the Lord has declared in the Gita that His attainment is swift. The Lord Himself dispels the darkness of ignorance of Saguna devotees. The Lord delivers them. If any subtle defect remains in such devotees, the Lord graciously removes it. The Upasana of such devotees is indeed the Upasana of the Lord Himself. The Lord is eternally perfect; therefore, due to no doubt regarding His perfection, *shraddha* (faith) easily arises in them. With *shraddha*, they become continuously devoted to the Lord. The Lord Himself bestows upon them *Buddhi Yoga* (the Yoga of intellect), by which they attain Him. 'The Difficulties of Nirguna Upasana' – In Nirguna Upasana, because the object of worship is Nirguna-Nirakara (unconditioned and formless), there is no basis for the aspirant's mind and senses. Due to the lack of a basis and insufficient *vairagya*, there is a greater possibility of the senses dwelling on objects. The greater the attachment to the body, the greater the distress (*klesha*) experienced in spiritual practice. The Nirgunopasaka attempts to remove it through *viveka* (discernment). Nirguna devotees attain Tattva Jnana (knowledge of the Absolute Reality) by themselves. They deliver themselves. If any deficiency remains in them, it is difficult to identify. However, once a deficiency is identified, they can remove it. Jnana Yogis require a Guru for the attainment of Jnana, but without knowing the Guru's perfection, it is difficult to maintain steady *shraddha*, and there is a possibility of delay in the success of their spiritual practice. Nirguna devotees consider the object of worship to be Nirguna and Nirakara. They do not experience the Lord's grace (*kripa*). Therefore, they find it difficult to overcome obstacles that arise in the attainment of the Tattva solely by the strength of their own practice. Consequently, there may be a delay in their attainment of the Tattva. Jnana Yogis offer their actions to Prakriti, but without the awakening of complete *viveka*, their actions will not be offered to Prakriti, and the aspirant, by holding onto the ego of doership (*kartrutva abhimana*), will become bound by *karma*. This aspirant will only be able to attain the Tattva upon becoming worthy (*patra*). To become worthy, *viveka* and intense *vairagya* will be required, which are difficult to attain while attachment persists. 'Avyaktā hi gatirduḥkhaṁ dehavadbhiravāpyate' – Here, 'dehavadbhih' should be understood as 'those who identify with the body' (*deha-abhimani manushya*). For Nirguna Upasakas, the term 'Avyakta-asakta-chetasam' appeared in the first half of this very verse, which makes it clear that they consider Nirguna Upasana superior; however, their minds have not become absorbed in the Nirguna Tattva due to *deha-abhimana*. It is solely due to *deha-abhimana* that they experience greater distress (*klesha*) in their spiritual practice. *Deha-abhimana* is the main obstacle in Nirguna Upasana. To remove this obstacle, the Lord has spoken the Thirteenth and Fourteenth Chapters. Even in those, the first verse of the Thirteenth Chapter is specifically meant for eradicating *deha-abhimana*. The attainment of Brahman's Nirguna-Nirakara Swarupa is referred to here as 'Avyakta Gatih' (the unmanifest path). The state of ordinary humans is in the manifest, i.e., the body. If an aspirant does not consider oneself as having a body, then one's establishment in the Avyakta can be easy and swift.