yogasutra 1.29 - ashtangamarga.com

Samadhi Pada • sutra 29

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥१.२९॥ tataḥ pratyak-cētana-adhigamō-‘py-antarāya-abhavaś-ca ॥1.29॥
From this (tataḥ), the attainment (adhigamaḥ) of an inward-facing (pratyak) consciousness (cētanā) and also (api) the removal (abhāvaḥ) of obstacles (antarāya) occurs.

Word by Word Translation

ततः (tataḥ) – from this, consequently, from this point, then, therefore
प्रत्यक् (pratyak) – inward-facing, internal. From “prati” = opposite, backwards + “ac” = to bend
चेतना (cētanā) – consciousness, awareness, the conscious mind
अधिगमः (adhigamaḥ) – attainment, access, acquisition, realization. Becomes “adhigamō” in the compound word with ‘py
अपि (api) – also, even, moreover
अन्तराय (antarāya) – obstacle, impediment, distraction
अभावः (abhāvaḥ) – removal, elimination, cessation. Becomes “abhavaś” in the compound word -ca
च (ca) – and, also

Commentary
Patañjali now guides us toward the result of the japa practice introduced in sutra 1.28. Those who commit themselves to the repetition of the Om mantra, combined with deep reflection on its meaning, achieve an increased awareness that turns inward (pratyak-cētanā), overcoming mental fluctuations and establishing direct contact with a deeper consciousness.

At the same time, the intensification of concentration leads to the gradual removal of obstacles (antarāya), whether external distractions or internal conflicts. The practice thus becomes a means of overcoming the barriers that separate us from our true nature and advancing on the path toward union with the divine.

The repetition of the mantra and contemplation of its meaning are not mere relaxation techniques but true instruments of inner transformation within a sādhana based on surrender to Īśvara (Īśvara-praṇidhāna), introduced in sutra 1.23 and developed through to this conclusive sutra.

Patañjali offers this practice to those who lack qualities such as śraddhā (faith in the yoga path) and vīrya (determination) – see sutra 1.20 – and who, not being videha-yogī or prakṛtilaya-yogī (sutra 1.19), tend to be drawn to the more material aspects of existence.

By practicing in this way, even those at the beginning of their spiritual journey will be able to develop greater clarity, strengthen their determination, and open themselves to deeper levels of sādhana, ultimately orienting themselves toward the highest spiritual goal.

Daily Mindfulness Bites
“Once Folco told me, ‘When I miss something, I think of India. There, everyone is missing something: some are missing food, some are missing a hand, some are missing a nose. What I might be missing is never so terrible.’“
– Tiziano Terzani, One More Ride on the Merry-Go-Round

Insights Behind the Words – Did You Know…?

The Mala is The Thread of japa: The mālā is a traditional rosary composed of 108 beads, used in japa practice to count the repetitions of a mantra. Each bead represents a breath, a step, or a direction of thought. Using it is not just a technical gesture, but a means to create continuity in awareness and guide the mind inward (pratyak-cētanā), exactly as indicated in sutra 1.29.

The Mala Of Asana According To Pattabhi Jois: Sri K. Pattabhi Jois, the founder of Ashtanga Vinyasa Yoga, purposefully named his book Yoga Mala. In the Ashtanga Vinyasa Yoga sequence, like a mala, each asana is like a bead, and the breath is the thread that binds them together. Just as in japa, in physical practice, presence and mindful repetition are cultivated, and every cycle (vinyasa) becomes a meditative act. The practice thus becomes a moving japa, where the body recites its prayer through rhythm and repetition.

Parallels Across Traditions: The mala has counterparts in many spiritual traditions: the Christian rosary, the Muslim tasbih, the Buddhist mala. All share the rhythmic use of sacred words to focus the mind and turn it toward the essential.

In all these paths, counting becomes a way to let go of the superfluous; the cyclical movement between the fingers helps calm the mind and make the spiritual act tangible, uniting gesture, word, and intention.

Patanjali's Yoga Sutras

Samadhi Pada • sutra 29

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