Sutra 29 from Patanjali’s Yogasutras

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥

पदविभाग: ततः, प्रत्यक्-चेतन-अधिगमः, अपि, अन्तराय-अभावः, च। 

अन्वय: ततः प्रत्यक्चेतनाधिगमः अपि (च) अन्तरायाभावः (च)।

प्रतिपदार्थ: ततः = from that (from the practice of repeating OM with deep contemplation), प्रत्यक् = inward / turning inward, चेतन = consciousness / the true Self, अधिगमः = realization / attainment / direct knowledge, अपि = also, अन्तराय = obstacles / impediments, अभावः = absence / removal / disappearance, च = and.

तात्पर्यम्: From that practice, the inward consciousness is realized, and there is also the destruction of obstacles.

Further context on the 29th Sutra from Patanjali’s Yogasutras

On chanting OM, one hones a power of introspection. The acoustic and cognitive loop of OM takes the spotlight of awareness and turns it backward, into the depths of the mind itself.

The Meaning of Pratyak-Chetana: This deliberate inward turning is exactly what Patanjali calls Pratyak-chetana.

• Pratyak means moving in the opposite direction, reversing the flow, or turning inward.
• Chetana refers to the conscious principle or the true Self.

Together, Pratyak-chetana is the realization of the inward-facing consciousness. Usually, human attention is entirely consumed by the objects illuminated by the light. Through this practice, you finally turn around to look directly at the source of the light itself.

Chitta vs. Chetana

• Chitta (The Mind-Stuff): This is the mechanical instrument of thought, memory, and ego. In the Samkhya-Yoga framework, Chitta is actually entirely insentient (jada). It is a subtle form of matter. It only appears to be conscious because it acts like a mirror, reflecting the light of the soul.
• Chetana (Pure Consciousness): This is the sentient source itself. It is the eternal, unchanging Seer (Purusha). It does not think; it is the sheer awareness that watches the thoughts.

Therefore, achieving Pratyak-chetana is not just analyzing your thoughts (which is merely Chitta watching Chitta). When this inward realization occurs, the friction and confusion of the external world lose their grip, leading to the complete absence of obstacles (antarāya-abhāva). But what exactly are these obstacles in our mind that block this realization in the first place? It is explained in the next verse.