Chapter sixth soloka 3.

                          For the sage who desires to ascend to yoga,
                          action is said to be the means.
                           only for that one who has ascended to yoga,
                          calmness said to be the means.

                                                                                      In this solaka  it has been described that who is interested in self-realization and yet has not been able to got eternal peace, he has to work on Karma yoga. [ he has to work ,or by doing his deeds without desiring fruits.] by doing such activities he will be able to finish his sins, which are due the chain of our last lives and this life. by serving he will be able to get mental peace or we can say Samadhi. these deeds are of three types yag. daan. and tapa. To feed the poor, distribution of food etc, giving charity, and taking effort for worship , japa, repeating sacred words.
this all was for getting Samadhi. and when he got Samadhi  than after realizing of the self there is not any law upon him. he can remain in self-abidance or if he wants he can do for the benefit of  humanity. he can suggest the people way towards self-realization.so many saints has been seen in India ,some remained in self-abidance and some were interested for liberation of the other ones.
                                                                                  

Sixth chapter of Bhagwad Gita. Solaka 2.

                             What they call "renunciation", know that  yoga, O son of  Pandu; for without having renounced selfish motive ,no one becomes a yogi.

                    This 2nd Solka of this chapter describes us that when we leave selfish motives or we can say our ego centered deeds and do our karmas for the serve of humanity than we are able to be a true yogi. our every activities starts with "I" and this I  lies  or centered on our self interest , first becomes I and then my. my house my car, my son, my property. but when in very deep of our mind we knows that we are not proper owner of this stuff.
                                                                                           If I want to fly in the sky I have to leave the earth ,so if I say I will not put my feet from the earth, than there is no chance for me to fly. through out our life we remains in our self interests, so we can not find the beauty of life.  if we wants to get the fruit of  self realization than we have to come out from the mud of self centered activities. no body did this but it is my desires which bounds me. Buddha said we are salves of our wants. there is a great difference between wants and demands.

Sixth chapter of Bgwat Git. Meditation.

              In this chapter lord Krishna describes about meditation. 1st Solaka.
   
The beloved lord said; One who ,without depending on fruits of action, enacts that  action which is a prescribe act-- that person is a renouncer and a yogi, not one who makes no sacred fire or one who performs no ritual acts.
                                                       comments.

          In this solaka  Lord Krishna describes us that person who is not depending on the fruits of his activities, is able to be a yogi. so it I the eligibility to be a renouncer and a yogi. and it is a  real fact that when you are not demanding anything and you start to meditate than our mind starts to be still. but when our mind runs behind our wants so we can not do real meditation. In meditation stillness of mind is necessary. for example if I want to bay a car but I am not able to get it as I have not money or something else and when I sit in meditation my mind starts to moving towards car, so I can not be able to meditate. because in meditation we have to empty the mind to find eternal peace.
                                                                            So by making sacred fire or any ritual act I can not be  yogi. because it is very easy to dress up like a yogi or doing some activities as wearing a yellow robe or sacred fires. In fact these activities are physical or outer things but meditation is eternal. So this is an eligibility which is necessary for a yogi.    

Chapter 14 solaka 27.

                   Brahmano hi partishta hum amartaseya vyvyasya ca sasvatasya ca dharmasya
                                              sukhasyati  hantikasya ca.

                                                                                              For I am the abide of Brahman ,the Immortal, and the Imperishable, of eternal law and of absolute bliss.

                                                                             Here the personal Lord is said to be the foundation of the absolute Brahman.S. makes out that the supreme lord is Brahman in the sense that he manifestation of Brahman. Brahman shows his grace to his devotees through Isvarasakti [ God's power] and he is that power in manifestation and therefore Brahman himself. S. gives an alternative explanation . Brahman is the personal lord and the verses means "I" the unconditioned and the unutterable ,am the abode of the conditioned Brahman who is Immortal and Indestructible.
   This is the fourteenth chapter entitled the yoga of differentiation of three modes.

signs of a real saint.

           manapamanayos    tulyas, tulyo  mitrapakasyoh , sarvarambhaparityagi ,
                           gunatitah sa ucyate .                                                                      Chapter 14 solaka 25.

                           He who is same in honor and dishonor and the same with friends and foes. and who has given up all initiative of actions, he is said to have risen above the modes.
                      In fact theses are the qualities of  jivenmukta [ one who has gained the attainment of self realization.]. we ordinary people thinks world is real. but they has known that it is illusion due to staying in blissful stage every time. as we can see the life of Jesus his last words were for his enemies was ,' father forgive then for there sins they do not know what are they doing.' when somebody knows the difference between self and body then he is also knows that I am not body ,not mind but sakshi [observer]. and observer is beyond death and birth. as Vedanta explain us that this is illusion. so according to this knowledge is to know the real as real and unreal to unreal. our field is unreal and owner of the field is real. this is the knowledge of Vedanta.