Yoga Sutra - Samādhi Pada 1.29
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥
tataḥ pratyak-cetanā-adhigamaḥ-api-antarāya-abhāvaḥ ca ||29||
Thus inward consciousness is attained and obstacles do not arise.
From this comes the realization of the inner consciousness and freedom from all disturbances.
According to Patañjali, as a result of submission to the Lord, the various disturbances, antarāya (disease, idleness, etc., listed in the next sūtra), do not manifest; rather, the yogī’s inner consciousness or real self manifests, pratyak–cetanādhigamaḥ. The yogī is granted a vision of his own puruṣa by Īśvara’s grace, a benediction repeated in II.45. Not only this, but the dedicated yogī is also bestowed physical health and freedom from all the bodily and psychological disturbances of embodied life. In other words, if we follow Śaṅkara and Vijñānabhikṣu’s thrust from the last sūtra, by the dedicated absorption in Īśvara as manifest in the sound oṁ, the yogī attains direct experience of his or her own puruṣa, physical and psychological well-being in the prākṛtic state, and a vision of Īśvara in his form of pure sattva (that is, a vision of the supreme Lord).
Vyāsa states that just as Īśvara is a puruṣa who is “pure, peaceful, independent, and free from change,” so also is the ordinary puruṣa. Elaborating on this, Vācaspati Miśra defines “purity” as free from birth and death; “peaceful” as undisturbed by the obstacles (the kleśas of ignorance, ego, attachment, aversion, and clinging to life discussed in II.3); “independent” as beyond virtue and vice; and “freedom from change” as freedom from consequences of karma, namely, type of birth and duration and quality of life (II.13–14).
Bhoja Rāja raises the question as to how realization of the self can be attained from devotion to Īśvara who is different from the self. The answer, he says, is that Īśvara is similar in constitution to the self. Drawing once again on this Vedāntic philosophy of bhedābheda, Vijñānabhikṣu elaborates that by understanding the whole, the part is automatically understood; in other words, by absorption in Īśvara, God, one realizes one’s own self as part of Īśvara. Regarding devotion to Īśvara, whom he notes the ancients speak of as Vāsudeva and Bhāgavata (Viṣṇu/Kṛṣṇa), he quotes a verse from the Bṛhan–nāradīya Purāṇa: “For one who desires liberation, the path that is blissfully performed is devotion to Viṣṇu. Meditate constantly on him with the mind, otherwise one will be cheated. If one is looking for protection, he is your protector in the greatest difficulty.” Regarding the removal of obstacles and the revelation of the self by his grace noted by Patañjali, Vijñānabhikṣu quotes another verse from the same Purāṇa: “For people who have staunch faith in Viṣṇu, the remover of māyā, Viṣṇu reveals the self, which is different from prakṛti, just like a lamp.” The Purāṇa texts are pervaded by statements of this nature.