Chapter 6 solaka 5.

                                    One should raise the self by the self, one should not degrade the self'
                                        Indeed the self alone is the self's friend; the self alone is the self's enemy.--6


                                                                                This is an important solaka. two opposite things. In fact this is a mystery. we can not say in logic. self can be raised by self or we can say by the grace of an enlightened one or by the help of scriptures we can know the self which is already you are. they are not giving anything you but only they indicate you what you are. so if you are interested you will follow the path which they indicate you. but without your effort you will be not able to find it. so if you have a burning desire than you will do prayer, meditation, you will be able to by neglecting other worldly desires. because for knowing oneself you will do more and more effort .because other desires pushes us back from meditation. in meditation mind should be still in the present moment and if it is wandering outside how can be it still. as Jesus said ,' you can not be servant of the two masters.' I think this is the same thing as Buddha said,' you are salves of your desires". often like us people says,' when we do prayer or meditation mind starts to running more and more'. so mind will go after his ambitions. so the efforts of an enlightened master or scriptures will help than if you help yourself. so it is our duty to realized the self by the effort of ourselves. this is as I thinks the meaning of this solaka. so if we do this task we are our friends and if we can not do than we are our enemy . The time of death is coming and we will go empty handed. 

Bhagwad Gita solaka 4.

                                   When one is not attached to the objects of senses,
                                   nor to actions,
                                  Renouncing all the selfish motives, then one is said
                                   to have ascended to yoga.

                                                                                    This is the stage of Samadhi, can not described by verbally. but some ideas can be given. in fact in other education we feed the mind with some topic as by history, or by literary knowledge. we programed the mind or filled with some subject. but in meditation by any method as japa or observation we empty the mind. when our thoughts becomes minimize we find the experience of bliss, which is beyond space and time like deep sleep.
                                                                        so when one is not attached to the objects of the senses nor to actions and if there are selfish motives then we can not empty our mind it will continue or run after his wants and can not be still. so when mind is not wandering after its objects then it will be able to find its true nature. Maharishi Ramana used to gave the example of an animal. when there is enough green grass and food in  the shed it will enjoy it and will not run away outer fields. likewise when mind enjoys its true nature which is bliss and will not wander in outer worldly objects. because now there is no reason for it. 

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. 

 

Meditation

I want to share with you some about subject of meditation.why i used the word 'some' because on meditation you can not use words,it is an eternal blissful state so we can,t express by 'words'.There is limitation of the words.it is activities of our mind.which we express by words it comes from outside.but there is not any other way to express this topic without using words.that is why in gurubani it is said that it is like sweets of a person who can not speak but only can taste it.he enjoys himself but can,t express by words.so like that is meditation it will give you taste of eternal bliss but .in India we use word sat-chitt-ananda[bliss].I will explain it as my best.but i want to share with you why we should do this?what is the purpose of this art of meditation?I want give some ideas on the subject as i am feeling in my life.I think one turns a new leaf in his life by applying this art this way.everything becomes more attractive and beautiful.you becomes light you feels new feathers start to grow in your life.Envy,frustration,anger,your negative forces start to turns in positive .this world becomes more meaningful,your behavior starts to change toward people around you.it comes in your face,eyes in your speech.so i want to accompany with you so that i share with you some enlightened saints with i stayed in my life.my guru saint nikka singh ji was an enlightened saint.he never touched money in his whole life of 100 years.saint Ram singh head of nirmal Ashram also one of them.chandra swami from Domat near Deharadoon.I lived with Osho Rajneesh also and studied thoroughly J.krishanamurti,Maharishi Ramana.so i want to give every help on meditation.this was i want to write or want to say.please contact with my blog.on face book aswami@live .com and read this material so that i can share with you.

who dwells in his own self.

samaduhkhasukh swasthoh,samalostasmakancanah,
tulyapriyaapria dhiras,tulyanindiatamstutin.--24

He who regards pain and pleasure alike,who dwells in his own self,who looks upon a cold and heat,a stone or a piece of gold as of equale wirth.who remains the same amidst the pleasunt and unpleasunt things who is firm of mind,who regards both blame and praise as one.
These things attracts us as an ordinary person.our mind is driving us.it is the result of millenume by intllect knowledge.it is a store house of memory by our past knowledge.our education,religon and culture.it is programed like a compture.these are only conspts of our mind.that is why we delite forms and names from our mind in meditation by observation or by any other method.when it becomes empty the self shines as a residue.when we were children our toys have great value for us.but when we becomes young they have not any value at all.like this he who realised his self pain and pleasure,gold and mud has no difference due to his new experince of bliss.

Just observer of the modes.

vadasinavad asino,gunair yo na vicalyate.
guna vartant ity eva,yo vatishthati ne ngate.-23

He is seated unconcerned,unpertubed by the modes.he stands apart without wavering,for he knows that these are only modes that are act.--23
This stage is highest form.he abids only in the self,mind remains in samadhi.In this stage experiences of pain and pleasure do not exist.the meaning of this solaka is he remains in shasi-bhava everytime.this is why he manifests blissful stage where there are not exists name and forms,that is why he do not touches pain and pleasure.in this stage due to peace in his mind everything in outer world becomes so beautiful.
This is like as we see two parties quarelling in a street and you are watching from the roof.they are fighting and abousing but it does not touches to you.but this practice should be performed in our activties midest of the world,in market in your work,any body insults you and you will remain in self observing in every circumstances.

Sines of jivanmukta. Realized person

shribhgwanu uvaca

parkasam ca prvirtim ca,mohan eva ca pandava
na dvesti sampravrttani,na nivrttani kankosati.---22

He o! pandava[Arjana] who does not abhor,illumination,activity and delusion when they arise nor longer for them when they cease
When goodness,activity and delusion arises in our minds He does not invest them and when these disappear he takes no interest in them. these scenes are in our mind but He is aware that he is not the mind.this is the main secret.He knows that he is a witness of the mind but not the mind itself.these three modes remains in mind,sattava[goodness],rajas[activity] and thamasa[dullness].these three virties[modes]arise and vanishes but he is the watcher of these three virtees[modes] and completely aware that they are watched.He is aware that self is watcher in that way of mind,mind, intellect, scenes and scene organs.He remains still in the self.
He knows that these are in my mind not in me becuse i am the pure self.[Bharms].The mind is a part of parkirti[nature].and everything in parkirti[nature] is changing movement to movement.He remains still witness of these changes when they appears and disappears.He does not caught up with thoughts.these thoughts continually appear and disappeare. as these are parts of parakirti[nature]. In Buddisum this practice is called as 'Zazen' Dozen a great sage of 12th century appericated and write extensively on this practice.
So when these gunas[modes]appears as sattva,rajasa,and thumsa He has not feeling towards them,not even hate.he is aware that these are a part of parkirti and will change.He does not celebrate there arrival nor does He mourn there departure.

Sines of jivanmukta.

Three modes Solaka--21 chapter-14.

kair lingais trin gunas etan,atito bhavati prabho.
kimacarah katham cai tans,trin gunan ativartali.----21

In this solaka Arjuna said to shri krishana," O! God please clear my doubt.who has risen above of these three modes characterized? what is the way of life?how does he get belonged the three modes."
Here question of Arjana is very clear.he wants to know about an enlightened person who has gone beyond these three gunas[modes],goodness,passion and dullness.because such a person can go beyond the seed of formation a new body.second he asked what is his way of life.how he leads his life in this world.third question is how he can go beyond these three modes,in this solaka he puts forth three questions.how do you identify a person who achieve perfection in his present life.

Beyond nature[Gunas]

gunanatantitua,threendedi,dehasamudvan,
janm,mrutu,jara,dukha virmuktu,muritmashnuta.--20

The seed of rebirth is our subtle body.when an enlightened soul becomes one with the self his seed for rebirth -our subtle body burns in the flames of juana[knowledge].he feels deathless bliss of juana due to leaving the three mods of nature behind in his life.now he has experience of bliss in his human form.this stage is our very nature beyond old age,death,birth ,pain and pleasure.
The meaning of this solaka is that the reason of birth of this body is due to three gunas.[mods].when one is free from these three gunas than there is no any reason of rebirth the body.we feels that eternal bliss which can not describe in words.we come to know our real photo.before that we identify ourself with body and mind.This state is called as self abidance.[sat-chitt-ananda].this is our destination.we have to come this stage which is our real being.

Direct path by observation

nanam kartarm yaddha,darstha anupasati,
gunebhyas ca param vetti,madhavam so dhigacchati.--19

When a person becomes witness due to his knowledge.when he becomes witness of all the activities.actions,and knows that all the deeds are work of gunas by nature[rajas,sattava,tahmsa].it is the act of mind,body,sense organs but not by witness[me].I am not doer but only 'I AM'only witness and can watch the activities of these things and thus by observation he feels the eternal peace of the self.
It is a very valuable solaka of Gita 19th solaka of the 14th chapter.this is the origin of buddha's vippasana.Buddha said,"watch your steps when you are walking.watch your actions when you are eating.watch your breath when sitting.watch your mind every time.
When practically we start watching our mind than thought process begins to decrease and we feels a cool,peaceful state of mind.if you will start this practice you will feel the taste of bliss[sat-chit-ananda].but we can not define that state through words. If you ever studied j.krishanamurti he says observation should at any time.so when a man becomes observer of his own mind then he can get the self which is our real nature.now your attitude will change towards life.you will no live like an ordinary human.the theory which you have read will becomes practical.this experience one day can lead you towards salvation.
so main point is to observe closely activities of mind and body.it may be Buddha or it may be osho or j.krishanamurti they will describe you the path of observation.
As i am a follower of sant nikka singh ji.he used to teach Bhagwat Gita.we five devotee used to go at ashram at 3A.m for listing Gita.he was a great saint.he never touched money in his whole life.one day he said to me,"when all will go at7a.m.you come to me."when i entered the room he said,"lock the door and take the holy book of Gita"and i did this.
I started to read solakas of Gita of 14th chapter and he explained it one by one briefly.when i red 19th solaka he explained it and after that he said,"It is enough.if you can follow this solaka you will see the truth.there is no need to study further."it is an event of 1982.sant ji died in 1983.In 1986 i red osho and started his dynamic meditation and after i used to sit for two or three hours in observation.and one day i felt that bliss.and after that i i am practicing this method.it is very interesting like a discovery.no one can imagine that such a beauty lies in human body.It is why shri guru Arjun dev ji explained in Gugubani;ish dehi ku simraha dev,
so dehi bahj har ki save
meaning is that this body is very precious .Angels davi davata[God, Goddess]wants that turn when God will give them turn of human body so that they can realized them self.I described this solaka as my intelligence but words can not describe to bliss.they can only indicate the subject.
Pamlo first sanasin of u.k how lived all her life in Himachall[India]in retreat wrote ;two things are necessary for meditation.
1-Patience and Preservence.

sattava is upper level,rajasa in middle,thamsa lower

urdham gacchanti sattvahastha,madhya tistanti rajasa,
jaghanyguna vrttisthu,abho gacchanti tamasah---18

Those who establish in goodness rise upwards.The passonate remains in the middle[regions].the dull steeped in the lower occurences of the modes sink downwards.---18
The human body is like a cross road.who stayed in sattav guna[goodness]goes to higher level from human body.like god goddess,angles.But who stays in rajas gunna stays in center as a human being.In lower level guna thamsa goes to levels as plants,stones,devils,etc.this is our state after death as described in gita.
But if we are free from gunas we do not go anywhere but becomes one with the self[God].this is self realization in this body and afte body we remains our being.so formation of body is due to these three gunas.when in human body we realize sat-chit-ananda.this is our destination.

Effect of these three gunas.

sattav sanjayati jnamam,rajas lobah eva ca,
parmadnindra tamaso,bhavato janamama eva ca.--17

From goodness arises knowledge and from passion greed and from dullness arises negligence and error.--17

We can find these characteristics of 'gunas'in ourselves.sometime we remains peaceful,joyful and sometime greedy,our demands[vasnas] arises and sometime dull and lazy.
so this indicates us that we should know what we are.what state of mind is going on in this time.if we can remain aware of that state of mind than we will be able stay in sattav guna and can leave rajasa and tamasah. because for going to state of self realiation[samadhi] we have to cross three gunas,and for this we have to stay more time in sattav guna.from sattav guna we can jump in self not from rajas and thamasa.

Fruit of three gunas

karmanah sukrtasya huh,sattavicam niralam phalam,
rajasas tu phalam dukham,agnanam tamasah phalam.---16

The fruit of good action is said to be of the nature of goodness and pure and while fruit of passion is pain and the fruit of dullness is ignorance.---16
Swami Ram threeth used to say we get that thing which we give.if we give happiness or love than it will comes to us by happiness or love.If we give hate ,anger, jealously to an other than it also return to us one day.
simply meaning of this solaka is that we harvest that crop which we sow.our good karmas leads to our life towards love,happiness,and if we do bad actions that leads us toward wickedness and pain.
so the fruit of good actions is goodness and pure and fruit of passion is pain and fruit of dullness is ignorance.

if ends a man in passion he reborn on earth.

rajjas pralayam gatwa,karmasangisu jayate,
tatha pralinas tamasi mudhayonisu jayate.--15

If any one dies rajjasguna[passion] as the essence of 'rajasguna'he returns back to this very loka to enjoy or suffer the deeds of previous life because of his undying hunger for the fruit of his karmas.that is why Gita preaches to do karmas but not bother about the fruits.reflecting but tamas being the basest.darkness of karmas all around is reborn among the basest animals and suffer.
But those who have a mix of all these three gunas depending on the ratios may take birth with the difference between a street dog and a dog among the royalty.
at the time of death if one leaves the physical body in the state of 'rajasguna,[passion] then he born in the company company of people who attached to action this rajasguna lies in those people who are mostly effected by worldly affairs.To achieve wealth,property,car,house,children,etc.so he born according to his will of passion,in those people who are mostly attached to action.
And if he dies in state of dullness than he goes to lover levels of a ladder of life as animals,birds,devils etc.in India we use a phrase,"antaha mata so hi gata".meaning is as we thinks in the time of death there we goes according our deeds of karmas.
So meaning of this solaka is we born in next life as our stste of mind is in last time of death.

effect of sattwa[goodness]in time of death

yada sattva pravarddhe tu,pralayam yati dehabhrt,
tado ttamavidam lokan,amalan pratipadyat.--14

When one leaves this gross body and subtle soul departs in under the influence of sattvaguna[goodness]it reaches to the highest loka called as 'paramloka' witch is the abode of God himself.
According bhagavadgita it is the Gunas at the time of death which establishes death and these after in case of death under the influnce of sattvaguna the soul enters the higher planes which is abode of God.
If at the time of death we were in sattavaguna[goodness] in the state of joy and knowledge we go to heaven upper level of the earth and take the form of davi,davata,[god, goddess.according to gita our last moments effects on our next journey[lives.It is like as if we go to station and take the ticket of that city or village.so when a human changes his subtle body.if he leaves his physical body in the state of sattavaguna in peaceful,joyful knowledgeable state he goes to upper level of the ladder and reborn like an angle,god.goddess. but it will be according life as we have lead.then we will go to heaven,or in a rich family as due to our good deeds.