Another good bit from Bhagavata Purana:
>‘“The illustrious one said, ‘Though Purusha resides in a body created by Prakriti, he is not touched by Prakriti’s gunas. He is without gunas and without change. He has no attributes of being a doer. He is like the sun, distinct from its reflection in the water. When the gunas of Prakriti are absorbed by the jivatman, he becomes confounded because of the action of ahamkara and takes himself to be the doer. Therefore, he helplessly has to undergo his position in samsara and is not satisfied. Because of being associated with faulty action, he is born as superior, middling and inferior species. He does not really exist in this material form, but does not withdraw from it. He contemplates material objects, just as one experiences calamities in a dream. Therefore, one must use intense bhakti yoga to gradually withdraw the consciousness from this attachment to the wicked path and bring it under the forces of non-attachment. With faith, one must practise the path of yoga, yama and the other modes. A person’s sentiments must be truly immersed in me and he must chant and hear about me. He must be impartial towards all creatures, without enmity and without being attached. He must follow brahmacharya and be silent, thus strengthening his own dharma. He must be content with whatever is easily obtained. A sage must be moderate in eating. He must seek out a secluded spot. He must be tranquil, friendly and compassionate and realize his atman. He must not get attached to the body and the unreal possessions associated with it. Through knowledge, he will comprehend the truth about Prakriti and Purusha. He must withdraw his intelligence from material existence and keep any other such conceptions far away. Just as one sees the sun with one’s eyes, one will then be able to realize the atman in one’s own self. He will be freed from the linga sharira, which appears to be real, though it is unreal. This is because faulty insight has entered the real, though everything is without duality. The reflection of the sun in the water can be seen in its second reflected image on a wall. But the sun is actually situated in the sky. In this way, a person who has realized the truth can realize the radiance of the real in its reflections in the three kinds of ahamkara, the elements, the senses and the mind. When one is asleep, the elements, their subtle tanmatras, the senses, the mind are absorbed in the unmanifest. The one who is awake and without ahamkara is the atman. In that state, a seer may take himself to have been destroyed, but that sense of destruction is false. This is because ahamkara has been destroyed. One feels afflicted, like a person whose wealth has been destroyed. In this way, one comprehends one’s atman, which is the one who makes ahamkara and material objects manifest and is the foundation.’
[Devahuti asks for detail, I omit for space]
>‘“The illustrious one replied, ‘One should not desire the fruits of action. With a pure mind, one must be engaged in one’s own dharma. There must be intense devotion towards me and one must hear about me for a long time. Through knowledge and insight about the tattvas, non-attachment becomes stronger. One must engage in austerities and yoga and be immersed in intense meditation. Even in this world, if Prakriti is burnt down day and night, it gradually vanishes from Purusha. This is like fire, which becomes hidden inside its source, the kindling. Always looking towards its taints and after enjoying its products, Prakriti is abandoned. There is nothing inauspicious in the lord, who is established in his own greatness. If a person is asleep, many kinds of calamities appear before him in a dream. However, when he is awake, these do not have the power to confound him. In this way, if a person knows about the truth and if his mind is in me, if a person seeks delight in his own atman, Prakriti is never able to harm him. Thus, if a sage is addicted to adhyatma for a long time, over many births, and if non-attachment towards everything has arisen in him, he obtains Brahma’s world. Through my favours, a devotee attains this objective. He obtains his own state and there is nothing superior to this. He obtains refuge with me, a state that is known as that of kaivalya. In this world, such a persevering person truly obtains this state. Because of his own insight, his doubts are dispelled. Having gone there, a person does not return. Such a yogi is separated from his linga sharira. O dear one! There are siddhis obtained through yoga, but these are maya. When a person is not attached to these and does not pursue any other objective, he obtains me as a destination. This is the infinite and death’s laughter is not heard there.’”’
Tangential note: here we see a term "linga-sharira" which is the Astral Body or Etheric Double (Ka in Kemetic mythopoetry).
Now, why do we want to get rid of that? This is the self-image, literalized. It is emotional in composition and due to this is the mechanism of attachment, that is the mechanism by which we are shuffled from one body to another and as such we must control it, or it controls us, even beyond death in this life.
You say "I don't mind reincarnation." Sure, but as a kike or nigger? Going down to an animal and eventually a microbiota, into even a worse universe? Of course not. You need to be able to direct it.
Plus, dharma cannot be executed without dispassion.