The Gita acknowledges the validity of the path of renunciation as a way to reach the Supreme, and recognises at the same time the difficulty of this path, which abandons all consideration for the manifestation of the world to try to attain a total identity with the silent, ineffable, Infinite.
At the same time, the Gita reminds the seeker following this path that while there is a truth in it, it is not the highest truth, as it denies the validity of the manifestation and what we may call the “positive side” of the Supreme. For the Supreme is not simply a “negative” devoid of all qualities, but also the ultimate “positive” containing all manifested existence. The Upanishads remind us that the Brahman is “One without a second” and “not this, not that”, but also “All this is the Brahman.”
Sri Aurobindo expands on this theme: “The Supreme, the all-conscious Self, the Godhead, the Infinite is not solely a spiritual existence remote and ineffable; he is here in the universe at once hidden and expressed through man and the gods and through all beings and in all that is. And it is by finding him not only in some immutable silence but in the world and its beings and in all self and in all Nature, it is by raising to an integral as well as to a highest union with him all the activities of the intelligence, the heart, the will, the life that man can solve at once his inner riddle of Self and God and the outer problem of his active human existence.”
The Gita asks the seeker to indeed realise the Divine, but not only in silence and in abandonment of the world, but in the world so as to raise up and transfigure life with a highest form of divine action.
Sri Aurobindo, Essays on the Gita, Second Series, Part II, Chapter 23, The Core of the Gita’s Meaning, pg. 551