In our sutra study group this month, we explored two closely linked aphorisms: Yoga Sutra I.31 and I.32.
The Obstacles and Their Signs
In I.30, Patañjali lists nine obstacles (antarāyas) that cloud and distract the mind: disease, apathy, doubt, carelessness, laziness, over-indulgence, illusion, lack of perseverance, and instability.
Iyengar explains:
“These nine obstacles are the enemies of the aspirant. If they are not conquered, they become impediments to the pursuit of yoga. They appear not only in the beginning but also at every stage of yogic practice.”
(Light on the Yoga Sutras of Patañjali, I.30)
In I.31, Patañjali names their gross signs: sorrow, despair, tremors in the body, and uneven breathing.
Iyengar writes:
“When the mind is distracted, the body loses its rhythm. The breath becomes labored, the limbs tremble, and mental energy wanes into melancholy.”
(I.31 commentary)
A Practical Response
The sutras are not abstract—they point us toward practice. In I.32, Patañjali prescribes the remedy:
tat-pratiṣedhārtham ekatattvābhyāsaḥ — “To counteract these disturbances, one must steadily practice focusing on a single principle.”
Iyengar emphasizes this as abhyāsa, dedicated practice in asana, pranayama, and meditation:
“Constant and dedicated practice is the only means to conquer the obstacles and their accompaniments.”
(I.32 commentary)
Asana as Exploration
Asana practice can become a way to explore the sutras.
The disturbances we notice—shakiness, heaviness, or breathlessness—are not just physical sensations. They are opportunities to trace the link between body, breath, and mind, and to recognize when obstacles are active in us. Each pose becomes a laboratory: can I refine my breath, steady my awareness, and turn effort into intelligent action?
Looking Ahead
Next month, our study group will continue with Sutra I.33, which shifts from obstacles toward cultivating qualities of the heart: friendliness, compassion, joy, and equanimity. All are welcome to join us.
We truly are seekers together, learning not only from the text and from B.K.S. Iyengar’s guidance, but also from the living laboratory of our practice.