Shrimad Bhagavad Gita As It Is -Shri Shrimad A.C Bhaktivedanta Swami Prabhupada
Chapter 6: Verse-20-23
This citi-sakti, or internal potency, is transcendental. Purusärtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This “oneness with the Supreme” is called kaivalyam by the monist. But according to Patanjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpana-märjanam [Cc. Antya 20.12 clearance of the impure mirror of the mind. This “clearance” is actually or liberation, or bhava-mahä-dävägni-nirväpanam. The theory of nirväna—also preliminary—corresponds with this principle. In the Bhägavatam this is called svarüpena vyavasthitih. The Bhagavad-gita also confirms this situation in this verse. After nirväna, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as krsna consciousness.
In the words of the Bhägavatam, svarüpena vyavasthitih: this is the “real life of the living entity.” Mäyä, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patanjali also accepts this by his words kaivalyam svarüpa-pratisthä vä citi-saktir iti. This citi-sskti, or transcendental pleasure, is real life. This is confirmed in the Vedänta-sütra as änanda-mayo ’bhyäsät. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gita. In the yoga system, as described in this chapter, there are two kinds of samädhi, called samprajnäta-samädhi and asamprajnäta-samädhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajnäta-samädhi. In the asamprajnäta-samädhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogi is once situated in that transcendental position, he is never shaken from it. Unless the yogi is able to reach this position, he is unsuccessful. Today’s so-called yoga practice, which involves various sense pleasures, is contradictory. A yogi indulging in sex and intoxication is a mockery. Even those yogis who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogis are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.