narayana-parah—just to know Narayana; yogah—concentration of mind; narayana-param—just with an aim to achieve Narayana; tapah—austerity; narayana-param—just to realize a glimpse of Narayana; jnanam—culture of transcendental knowledge; narayana-para—the path of salvation ends by entering the kingdom of Narayana; gatih—progressive path.
All different types of meditation or mysticism are means for realizing Narayana. All austerities are aimed at achieving Narayana. Culture of transcendental knowledge is for getting a glimpse of Narayana, and ultimately salvation is entering the kingdom of Narayana.
In meditation, there are two systems of yoga, namely astanga-yoga and sankhya-yoga. Astanga-yoga is practice in concentrating the mind, releasing oneself from all engagements by the regulative processes of meditation, concentration, sitting postures, blocking the movements of the internal circulation of air, etc. Sankhya-yoga is meant to distinguish the truth from ephemerals. But ultimately both the systems are meant for realizing the impersonal Brahman, which is but a partial representation of Narayana, the Personality of Godhead. As we have explained before, the impersonal Brahman effulgence is only a part of the Personality of Godhead. Impersonal Brahman is situated on the person of the Supreme Personality of Godhead, and as such, Brahman is the glorification of the personality of the Godhead. This is confirmed both in the Bhagavad-gita and in the Matsya Purana. Gati refers to the ultimate destination, or the last word in liberation. Oneness with the impersonal brahmajyoti is not ultimate liberation; superior to that is the sublime association of the Personality of Godhead in one of the innumerable spiritual planets in the Vaikuntha sky. Therefore the conclusion is that Narayana, or the Personality of Godhead, is the ultimate destination for all kinds of yoga systems as well as all kinds of liberation.
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