In plain words
The intellect has the nature of nivṛtti. The body, the prāṇa and the senses: all these are the haunts of pravṛtti. But when the intellect comes into touch within pravṛtti, it does also fall prey to certain kinds of sorrow and certain kinds of hardship. But the intellect needs to become a witness and turn into God's messenger; to join with this pravṛtti and fall prey itself to its own sorrow is not the intellect's natural trait. The intellect must stay in a state of detachment. Since that very state of detachment is what the intellect is, this itself can be called nivṛtti. Here, giving up karma cannot be nivṛtti. Only giving up desire is nivṛtti. But many people take up the Bhagavad Gītā without recognising the truth in it, and when the Bhagavad Gītā teaches them to give up the fruit of karma, with the thought, ‘Any kind of result may come from doing karma at all, may it not? Let us stay without doing karma itself,’ many people are ready to set about giving up karma. Yet in their delusion they may well imagine that they are giving up karma, but man cannot give up karma and remain so for even a moment. The body has come into being for the sake of karma, so karmas simply must be performed. That is, when such sacred feelings are stirred in your citta, you can set about the effort to immerse your body in good karmas, in sacred karmas that give up the fruit, and thereby make your birth fulfilled. But some others, who are weak, become ready even to give up the body, in the feeling of Bhakti. What they get ready for in such a renunciation that is no renunciation is merely a petty renunciation; it has nothing at all to do with nivṛtti. You must try to develop only the detachment of the intellect. Through giving up the body, rebirth may well come about. In man, jīvaprajñā sets about binding none but itself. Īśvaraprajñā sets about binding others. Ātmaprajñā grants freedom from bondage. So we must strive to attain Ātmaprajñā; Īśvaraprajñā or jīvaprajñā, for us or for others, is only a cause of bondage and cannot be a cause of Mokṣa.