Thus it is that all the physical, mental, vital and other activities of the person who is a Brahma-yogin first and last are tagged on to his central activities of meditation on the divine Name and contemplation on the Forms of God. Thus it is that he becomes free from the selfish motives of actions, and unconcerned with the good or bad effects of his actions. He is convinced that his motives are the plans and purposes of God; that he is simply an instrument through whom the divine actions are being performed, and that therefore the fruits of his actions also belong to God. Such a man alone ought to be declared as a Nişkamakarma-yogi. He alone can be said to have combined in him the Yoga with God and with the works of God; and he alone can be said to have renounced his selfish attachment to the motives and to the fruits of actions, as also to the actions which fall outside the plans of God. Being always a Yogarudha’, that is being always on the march towards God-realization, he brings into operation for his progress both the methods of purposeful activity (karma) and the steadying influence (sama) of contemplation on God (6.3). In him is there the unique combination of both pravṛtti and nivṛtti. This constitutes his equality (samatva) and he derives this on account of his being ‘lodged in Brahma-yoga’ (yogastha) since Brahman itself is the ‘uncontaminated, equanimous’ condition (5.19).