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Series 2, Chapter 21 pg 530, Para 2:
Then evidently the straight and simplest way to get out of the close bondage of the active nature and back to spiritual freedom is to cast away entirely all that belongs to the dynamics of the ignorance and to convert the soul into a pure spiritual existence. That is what is called becoming Brahman,
brahma-bhuya. It is to put off the lower mental, vital, physical existence and to put on the pure spiritual being. This can best be done by the intelligence and will,
buddhi, our present topmost principle. It has to turn away from the things of the lower existence and first and foremost from its effective knot of desire, from our attachment to the objects pursued by the mind and the senses. One must become an understanding unattached in all things,
asakta-buddhih sarvatra. Then all desire passes away from the soul in its silence; it is free from all longings,
vigata-sprhah. That brings with it or it makes possible the subjection of our lower and the possession of our higher self, a possession dependent on complete self-mastery, secured by a radical victory and conquest over our mobile nature,
jitatma. And all this amounts to an absolute inner renunciation of the desire of things,
sannyasa. Renunciation is the way to this perfection and the man who has thus inwardly renounced all is described by the Gita as the true Sannyasin. But because the word usually signifies as well an outward renunciation or sometimes even that alone, the Teacher uses another word,
tyaga, to distinguish the inward from the outward withdrawal and says that Tyaga is better than Sannyasa. The ascetic way goes much farther in its recoil from the dynamic Nature. It is enamoured of renunciation for its own sake and insists on an outward giving up of life and action, a complete quietism of soul and nature. That, the Gita replies, is …
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