Y.S. 1.29 Tatah pratyakcetana adhigamah api antarya abhavah ca
tatah – then
pratyakcetana – individual soul, introspective mind
adigamah – to find, discover
api – also, too
antarya – obstacle
abhavah – absence
ca – and

Meditation on god with the repetition of Om removes obstacles to the mastery of the inner self
Chanting and surrendering to a higher power helps you tune into that cosmic power. By that turning inward and tuning in you imbibe all of those qualities, get the cosmic vision, transcend all of your limitations and finally become that transcendent reality. Normally you are limited by your body and your mind, but by holding something infinite you slowly raise yourself from the finite objects that bind you and you transcend them. Through that you get rid of all of the obstacles and your path is made easy! Ah, but what are those obstacles? Patanjali tells us in the next Sutra:

Y.S. 1.30 Vyadhi styana samsaya pramada alasya avirati bhrantidarsana alabdhabhumikatva anavasthitavani cittaviksepah te antaryah
Vyadhi – disease
styana – mental laziness
samsaya – doubt, indecision
pramada – intoxication, carelessness
alasya – physical laziness
avirati – lacking in moderation or control
bhrantidarsana – living under illusion
alabhdabhumikatva – missing the point, inability to hold on to what is achieved
anavasthitavani – an unsettled state
cittaviksepah – a scattered mind
te – these
antarayah – obstacles, impediments

These 9 obstacles can be divided into physical, mental, intellectual and spiritual categories:
Physical
a. disease
b. lack of interest or sluggishness, physical laziness

Mental
a. Lingering doubt
b. Pride or carelessness
c. Idleness, mental laziness
d. Sense gratification, lacking moderation or control

Intellectual
a. Living in a world of delusion

Spiritual
a. Lack of perseverance or not being able to hold on to what has been undertaken
b. Inability to maintain the progress attained due to pride or stagnation in practices

These obstacles are like a chain: the first obstacle is physical disease. We all know that if you are not healthy, everything else is difficult. Disease makes you dull and a dull mind will doubt everything because it doesn’t have the energy to penetrate something in order to understand it.

When there is doubt, there is a carelessness, lethargy and laziness. When the mind loses interest towards a higher goal, it has to do something else so it will slowly descend to the sensual enjoyments. These obstacles could be summed up as the qualities of tamas which means inertia or dullness.

One of the main obstacles is slipping from the ground one has gained. This one obstacle is a big impediment for many people. A beginner will practice with intense interest. Everyday she will feel more and more interested and feel she is progressing steadily. She may even be proud of her progress. All of a sudden, one day she will find that she has lost everything and slipped down to rock bottom.
This happens to everyone. If we know it is a common occurrence, we won’t get disheartened. Otherwise we will lose all hope and interest and stop practicing all together. But this is just a test. Please know that this is common in the case of every aspirant. The mind can’t function on the same level always; it has its highs and lows. If there is going to be steady progress always, there will be no challenge, no game in it.

Y.S. 1.31 Duhkha daurmanasya angamejayatva svasapprasvasah viksepa shabhuvah

Duhkha – sorrow, pain
daurmansaya – mental pain, despair
angamejayatva – unsteadiness of the body
svasapprasvasah – inspiration and expiration
viksepa – scattered, causing distraction
shabhuvah – concurrent

Sorrow, despair, unsteadiness of the body and irregular breathing further distract the citta

These are symptoms that we all experience from time to time and they prevent concentration and focus. This is where we have to take care of day to day activities by taking care of our physical body with movement, our associations with others and with our forms of entertainment, diet and rest. We should not allow the body and mind to be tamasic (heavy and dull). They should always be in a sattvic (balanced and light) condition This cannot be created all of a sudden. We always have to take care of these things in our daily life. A sickly body can never be fit to sit; it will not allow the mind to meditate quietly. Weak nerves will always cause tremors. When some people meditate, they tremble an perspire. These are symptoms of physical weakness. But such things will not happen if we keep our body in proper condition by right diet, exercise, proper rest and if we do not allow it to become lazy and dull.

Y.S. 1.32 Tatpratisedhartham ekatattva abhyasah

Tatpratisedhartham – for their prevention
eka – one, single
tattva – a real state, reality, truth
abhyasah – practice

Adherence to single-minded effort prevents these impediments.

The point here is that we should not keep changing our object of concentration. When you decide on one thing, stick to it no matter what happens. There’s no value in digging shallow wells in a hundred places. Decide on one place and dig deep. Even if you encounter a rock, use dynamite and keep going down. If you leave that to dig another well, all the first effort is wasted and there is no proof you won’t hit rock again. Before you start digging, analyze well. And find out which spot is good. Then, once you decide and begin, you should not question it further. Go right at it, because it will be too late then to think whether it is worthwhile or not; you should have done that before.

Even if it is a long route, your perseverance will make it short. Our aim is to make the mind steady, so it is immaterial which object we take. Anything can take you to the goal, because you are not concentrating on the object for the sake of the object but for the sake of your goal. We should always remember this: all of our ideas, objects or even mantras are just symbols to hold onto as aids towards the goal. Behind the objects you should always remember the goal.

Tastes, temperaments and capacities differ, so you should not criticize another person’s object of meditation because you have selected another. He is approaching the same goal through his object. Just as you have confidence in your object, he too has that confidence in his way. We should not disturb the other person’s faith, nor let ourselves get distracted from our faith. Stick to one thing and forge ahead with that. Why should we have this one-pointed concentration? To make the mind clear so you can transcend it. You are not going to cling to the object but just use it as a ladder to climb up. Once you have reached the roof, leave the ladder behind.

For those of you who are interested in the texts I have been using, I base my commentary on The Yoga Sutras from a combination of several texts and one app:

The Heart of Yoga by T.K.V. Desikachar
Light on The Yoga Sutras of Patanjali by B.K.S. Iyengar
The Yoga Sutras of Patanjali by Edwin F. Bryant
The Yoga Sutras of Patanjali by Swami Satchidananda
And an app on the Yoga Sutras developed by Daniel Levine