Sutra 1.29

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥

tataH pratyak-chetana-adhigamopi-antaraayaabhaavashcha

Taimni

"From it (result) the disappearance of obstacles and turning inward of
consciousness."

Two results accrue as a result of the practice of "Ishvara Pranidhana" (through the japa of OM) – turning of the consciousness inward and the gradual disappearance of ‘obstacles’. Normally our awareness is focused outward toward external objects as influenced by the lower mind. The term ‘pratyak chetana’ means turning that awareness inward toward the higher principles of the higher mind, intellect and Purusha (Atma-Buddhi-Manas). When the state of samadhi is reached, we establish a direct connection with the principle of Purusha.

The other result of Japa of Pranava (OM) is the gradual disappearance of the obstacles – impurities in the vehicles, weaknesses of character, lack of
development etc – which lie in the path of the Yogi. By the dynamic stimulation of the microcosm, all the obstacles and impurities are removed. Ishvara Pranidhana through OM chanting is a powerful practice and must be preceded by the establishment of yamas and niyamas.

Aranya

"From that comes realization of the individual self and the obstacles are removed".

Pratyak Chetana means the true self of a person who has ignorance (and of one who is free from it). It is the consciousness which is directed inward as opposed to outward (toward the knowables). Purusha is the ‘pratyak chetana’.

Ishvara is consciousness only and is not perceivable by the mind. Only objects external to us are perceivable, knowable. Ishvara is free from ignorance, is pure and blissful. Here the Ishvara is represented as being without attributes (saguna Ishvara). However, devotion to a ‘saguna Ishvara’ (with attributes) was common among Sankhya Yogis. These two essentially lead to the same result – attainment of discriminative knowledge (Viveka)

Discussion

An example of turning the awareness from outside to inside was cited – let us say one is meditating on the image of Shiva. In the beginning, the image may be imagined as being external to us. However, as the meditation deepens, we begin to bring the Shiva consciousness inward and finally merge in that consciousness.

As we were on the subject of Shiva, Pashupati mentioned about the book titled, "Namah Shivaya Shantaya" by Sri Anandamurti which is the story of Shiva. A movie with the same name has also been recently released. Also mentioned was a book, "From Volga to Ganges", a historical account of the Aryans.

A reference was again made to the four stages of consciousness as given in the Mandukya Upanishad (please see the discussion section for Sutra 1.28):

1. Wakefulness: outward consciousness where we perceive and interpret the universe outside of us
2. Dream state: the senses are shut out but we have internal stimuli creating our own internal universe
3. Deep sleep: mind and senses are shut out; however, brain is still active and repair and rejuvenation is going on
4. Turiya: there is no experience of even deep sleep, only maintenance of vital functions remains

In the context of the present sutra, the state of ‘turiya’ would correspond with the final state of ‘pratyak chetana’.