कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ।। ५.११ ।।

kāyena manasā buddhyā kevalair-indriyair-api |
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śuddhaye || 5.11 ||

Not alone this earth on which we live and move but the whole universe is an endless expanse of the Supreme Reality, Brahman. Everything should be viewed in the light of that Supreme. The whole creation owes itself completely to Brahman, the Supreme, for whatever it is. Thus a deep sense of dedication should become natural to the seeker. By its very nature, it is so lofty and holy that it begins to enrich the mind at every step. All actions, however small or big, whether religious or otherwise, will stand engulfed by the sublimity of this wholesome dedication. When this happens, no action can ever bring taint, blemish or bondage to the actor:

Abandoning false identification, yogis perform actions with their body, mind and intelligence employing the senses, for gaining self-purification.

Krishna pinpoints that the activities of the yoga-seekers always bring self-purification. In fact, that is the sole aim of whatever they do, the objective results apart. Actions, in their view, are performed ‘only’ by the body, which they are not. Likewise, the mind, intelligence and senses too, which are the other instruments of actions, are different from them, the Soul. Where then is the question of contracting any identification or attachment? The success of yoga-sadhana consists in thus considering activities as solely a function of the composite constituent of limbs, mind and intelligence, all of which are not the Soul – the basic identity of the seeker. Here again the impersonal vision of the Self alone ensures such detachment and dis-identification.