क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते॥
kleśo ’dhikataras teṣām avyaktāsakta-cetasāmavyaktā hi gatir duḥkhaṃ dehavadbhir avāpyate
Word by word
The verse says
The trouble is greater for those whose minds are set on the unmanifest. The unmanifest way is reached with difficulty by those who have bodies.
In plain words
Kleśo 'dhikataraḥ — the difficulty is greater. Not the result. The difficulty.
And the reason given is not spiritual. It is physical: dehavadbhiḥ — by those who have bodies.
We are made in a way that makes this road hard. That is the whole argument.
Where you've felt this · in health
You are told to relax your jaw and you find you have no idea where your jaw is. Then somebody says: let your back teeth come apart. Suddenly you can do it. Nothing changed except that the instruction was given to a part of you that exists.
Going deeper
The objection to the formless path is practical rather than theological, and that is unusual enough to notice.
Nothing here says the unmanifest is less true or that those who seek it are mistaken. The claim is about equipment. A being with a body has senses pointed outward, a mind that works in images, and an attention that needs somewhere to sit. Asking it to rest on what cannot be pictured is asking it to work against its own construction.
That is also why Chapter 11 ended as it did, with Arjuna asking for a face he could look at and getting one without being corrected.
For a reader this removes a particular guilt. If you have tried to meditate on something abstract and found your mind simply will not stay, the book does not diagnose a lack of seriousness. It says you have a body, and it says so sympathetically.