2.The difficulty is greater, for a striver who is attached to body. A striver, worshipping the attributeless Absolute, wants to get rid of this attachment, through discrimination, by depending upon his power, like a baby-monkey, which (by depending upon its strength) catches hold of its mother, in order to protect itself (GIta 18/51—53). Therefore, in the ManaSa, the Lord compares the wise with an adult son, while a devout devotee, with a small son (3/43/4). Thus, by depending on his strength he is not free from attachment, easily.
3.In the Gita, in the thirty-ninth verse of the fourth chapter, the term 'Acirena', refers to attainment of peace, after having gained Self-realization. It does not declare, that Self-realization is instantly, possible.
4. Devotees of the attributeless Absolute, attain to Him, with their own effort (Gita 13/34).
5. They, themselves attain to His being (GIta 5/24).
6. Such strivers, come to know their defects late, and they realize these with difficulty. But, having realized these properly, they can also remove them.
7. In the thirty-fourth verse of the fourth chapter and the seventh verse of the thirteenth chapter, the Lord has advised such devotees, to receive instructions, from a teacher, through devotion. In this discipline, a preceptor, is a must. Not being fully aware, of the perfection of a preceptor or the preceptor not being perfect, it becomes very difficult for strivers, to maintain their faith. Thus, it involves delay.
8. They cannot realize His grace, because they regard Him attributeless, formless and indifferent. So they don't realize His grace, and they have to overcome obstacles, by their own effort. Thus, Self-realization may be delayed.
9. A Jnanayogi, also offers his actions to Prakrti. But, it can be done only, if his discrimination is fully aroused, otherwise he will be bound to action, by having a pride of doership.
10. It is very difficult, for such a striver to renounce objects, by regarding these as illusory, so long as, he has attraction for them, and has egoism and attachment for the so-called his body, and name.
11.Such a striver, attains the Absolute, only when he becomes qualified and deserving, by possessing discrimination and a burning dispassion, which cannot be cultivated, so long as, a devotee is attached to the world.
Avyakta hi gatirduhkham dehavadbhiravapyate:- Generally, the terms Dehi and 'Dehabhrt', stand for the embodied beings. They also stand, for the soul or self. Here, the term Dehavadbhih stands for those who identify themselves with their bodies, because in the first half of this verse the expression 'Avyaktasaktacetasam' (whose minds are set on the unmanifested), has been used for strivers who worship the attributeless Brahma (the Absolute). It shows, that they regard worship of the attributeless Absolute, as superior to other worships, but their minds have not entered the Absolute, because of their identification with the bodies. It is because of their identification with their bodies, that they have to face greater difficulty.