Six impediments in the path of Yoga and day-to-day life

We all seek happiness, peace, clarity and focus of mind, and an overall sense of well-being. Our ancient scriptures offer timeless wisdom that can help us attain these life goals. Two of the important texts – Yoga Sutras of Patanjali (YSP) and the Hatha Yoga Pradipika (HYP) – provide deep insights into the concept and practices of yoga that can help us achieve these goals. YSP provides wisdom related to the concepts, philosophy and psychology of yoga. The HYP, authored by Swami Swatmarama in the 15th century CE, gives us all the practical aspects of how to make yoga a way of life. This classical text goes beyond mere asana and pranayama practices, serving as a holistic guide toward Self-realization.  

Within its first chapter, the HYP presents a verse – Chapter 1, Verse 15 – which delineates six attributes of human nature which act as obstacles to progress in the path of yoga. In fact, in the verse they are labeled as “destroyers of yoga”. Some commentators on the text have labeled these six impediments as ‘badhaka tattvas’ (बाधक तत्त्व – bādhaka tattva) which translates as elements (tattva) that impede (bādhaka). The implication is that these six are impediments in the path of yoga.

These obstacles, however, are not limited to spiritual seekers alone. They are common hurdles we all encounter in our daily lives. In this article, we’ll explore each of these impediments, how they manifest in everyday scenarios, and how becoming aware of them can support not only our yoga practice but our overall well-being.

Hatha Yoga Pradipika, Chapter 1, Verse 15⁴

“Overeating or overindulgence in sensual attachments, overexertion, useless talk, rigid attachment to rules, too much socializing, and fickleness of mind – by these six, yoga is destroyed.”

Overeating (atyāhāra)

The word ‘atyāhāra ‘ is a combination of the word āhāra with the prefix ‘ati’. The common meaning of the word āhāra is the intake of food. However, literally it can mean any kind of intake through any of the five senses. The prefix ‘ati’ means ‘excessive’. Thus, atyāhāra means excessive intake of food. Of course, the broader meaning is excessive sensual indulgence through any of the five senses – sense of smell (nose), sense of taste (tongue), sense of sight (eyes), sense of touch (skin), and sense of hearing (ears). This includes over-consumption of useless information through social media – youtube, facebook, tik-tok, instagram etc.

You may recall that in the YSP, one of the eight limbs of yoga is pratyāhāra (sense withdrawal). This word is a combination of āhāra with the prefix ‘prati’. The prefix prati means reversing or going against something. Here, it implies that the senses, instead of going outward all the time, are turned inward.

Overeating (atyāhāra) is to consume food in excess of what the body needs and can digest easily. From our experience, we know that when we overeat, the body becomes sluggish and the mind becomes dull. We become physically lazy and mentally unable to carry out any productive or useful activity. When overeating becomes a habit, over time, toxins build up and we suffer from many other ailments like constipation, bloating, acidity etc. In verse 58 of ch. 1 in the HYP⁵, it is mentioned that one fourth of the stomach should be left empty after finishing the meals.

In yoga practice

One of the most common guidelines related to yoga is that yoga must be practiced on an empty stomach. When there is food in the stomach, we are unable to perform any of the three practices of yoga – asana, pranayama or meditation.

Asana: While the previously eaten food has not been digested, attempting even a simple forward bending pose can become challenging. The body feels lethargic, lacking the energy to perform asanas. Inversion poses like the shoulder stand are even more challenging as one may develop the tendency to throw-up while trying the pose.

Pranayama: When there is food in the stomach, much of the pranic energy is diverted toward digestion. The purpose of pranayama, as its name implies, is to enhance the quality of prana, the vital life energy in the body. With two of the most important components of prana- samana and apana – being involved in digestion, pacticing pranayama can actually cause harm rather than good to the body. Rather than creating energy and doing detoxification, it can create imbalance in the system causing more toxicity.

Meditation: As we know, practicing meditation can help us calm the mind and keep it focused. When the stomach is full, both the body and the mind are lethargic and dull. Meditation requires the physical ability to sit in the same asana for the entire duration of meditation without feeling any uneasiness or discomfort. With food in the stomach, that itself becomes challenging. Morevoer, when the mind it dull, it is difficult to stay focused during meditation. There is also the possibility of falling asleep while meditating. The practice of meditation becomes an ordeal rather than a source of peace and joy.

In Day-to-day life

Overeating leads to heaviness, lack of motivation, digestive issues, weight gain and other issues. Overeating as a habit can contribute to chronic diseases. One of the key concepts in yoga is that of “ahimsa” (one of the five yamas) or non-hurting which is applicable to not just others but to ourselves as well. By over-indulgence in food intake, we are causing “himsa” or injury to ourselves. Similarly, bombarding ourself with too much information (news, social media, multitasking) leads to mental fatigue, poor decision-making, and lack of productivity. One can think of it as “mental indigestion”.

Overexertion (prayāsa)

In common parlance, the word prayāsa means effort or endeavor. However, in the context of the current verse, it implies exerting oneself beyond one’s capacity, either physically or mentally. It’s striving too hard, being overly ambitious, or pushing oneself to the point of exhaustion or even causing injury.

In yoga practice

Asana: When we strive too hard to make the asana “perfect”, we tend to push ourself beyond our current flexibility or strength which can lead to injury, muscle strain, and ultimately develop an aversion to practice.

In the Yoga Sutras (sutra 2.46)⁶, Patanjali defines asana as “steady and comfortable”. How to get there? In sutra 2.47⁷, he states, “by letting go of any unnecesary effort and making it a deeply meditative experience”. These two sutras clearly tell us that we should never over-exert in our asana practice. Of course, there is an intention to try and get deeper into each asana. But that should be done without undue exertion.

In the yoga classes that I teach, at the end of the asana sequence, we go through a brief moment of reflection. We reflect back on the practice done thus far and try to recognize any instance where the mind might have tried to push the body beyond its limits. As we know, the mind itself can be driven either by the ego or the pure intellectual wisdom. When it is driven by the ego, that is when the mind can push the body beyond its comfort zone and cause injury. The injury can by physical and/or mental. This is a great way to learn about ourselves and understand how the mind functions. We can take the message to our day-to-day life and learn to recognize the relative roles played by the ego and the intellect.

The purpose of our yoga practice is to gradually sharpen the intellect such that it is not negatively influenced by the ego.

Pranayama: Overexerting in pranayama – trying to overextend the duration of each breath, holding the breath (kumbhaka) too long, pushing yourself beyond your capacity in the practice of Kapalabhati or bhastrika etc. – can cause much more damage to the system than the expected benefits of the practice.

Meditation: In meditation, we try to maintain a smooth flow of the same thought or thought pattern in the mind for a long time. In my own practice, I have been following the technique of mantra meditation. That is the technique that I teach in my meditation classes. As we all know, as soon as we sit for meditation and begin to recite the mantra, other thoughts will creep into the mind. Sometime there is a tendency to try and force the thoughts away from the mind which is actually counter-productive. All we need to do is to become aware of the thought, maybe even label it as “family”, “work”, “shopping” etc., and try to get back to mantra recitation. Trying to put an excessive effort in trying to “achieve a certain state of mind”, can lead to frustration, mental tension and possibly “meditative” burnout. Becoming more of an observer and allowing things to happen will help you attain a calm and peaceful state.

In Day-to-day life

At work, spending too much time at work, taking on too many responsibilities, or striving all the time for perfection will surely lead to stress, burnout and reduced job satisfaction. Similarly, in personal life also, setting goals that are unrealistic and striving too hard to achieve them will eventually end up in frustration and stress. It will also take away the joy of working.

Prajalpa (idle conversation or gossip)

The word ‘jalpa’ means gossip. Adding the prefix ‘pra’ makes it “excessive idle talk and gossip”. All speech that falls in the categories of gossip, complaining, arguing, constantly trying to prove that you are right and others are wrong etc. can all be considered prajalpa. At the mental level, the constant chatter in the mind and rumination are also prajalpa. Gossip usually involves judgment and criticism of others which is not just a waste of precious time, but also drains energy and can fill the mind with negativity.

In yoga practice

Before we get ready for any of the yoga practices – asana, pranayama or meditation – we need to suspend any unnecessary talk, try to stay calm and free of inner chatter. That way we can stay inward focused and derive full benefits of our yoga practice. As we know, during meditation, inner chatter is the biggest hurdle in getting deeper into a meditative state of mind. With constant practice, over time, we can train the mind to be less agitated and more focused.

In day-to-day life

In our day-to-day life also, excessive negative conversation or gossip can drain mental and emotional energy. This will reduce focus and make us unproductive in any of our activities. Constantly complaining can damage relationships and create a negative atmosphere around us.

Rigid adherence to rules or not following the rules (niyamāgraha)

The word niyamāgraha can be broken down in two ways:

• niyama + āgraha which means rigid adherence to rules. This leads to over-zealousness or dogmatism.
• niyama + agraha which means neglect or disregard of rules, being indifferent to some necessary rules for discipline.

niyamāgraha as “rigid adherence to rules”

In yogic pursuits, niyama usually refers to rules that are set by the guru or are given in ancient texts, or set by the organization that you may be a part of. It can also represent a personal discipline that one sets for oneself. In general, it is expected of us to follow the rules. However, an overly strict adherence to regulations can foster a “narrow minded” perspective. ‘niyamāgraha’ applies to dogmatic adherence to social rituals or religious doctrines that are not genuinely conducive to spiritual progress.

As an example, let us take a look at the five ‘yamas’¹ given by Patanjali in the Yoga Sutras. These yamas are one of the eight limbs of yoga, called “ashtanga yoga”. The five yamas are:

• Ahimsā (non-injury)
• Satya (truthfulness)
• Asteya (non-stealing)
• Brahmacharya (continence)
• Aparigraha (non-hoarding)

In the very next sutra², Patanjali states that these yamas must be followed strictly, like a great vow, not constrained by class, place, time or circumstance. Obviously, these strict guidelines are applicable for someone who is a renunciate and is committed fully to spiritual pursuits. For most of us who are on our own spiritual journey, but are householders with personal and social commitments, it is not possible to adhere strictly to these guidelines. For example:

• A soldier who is involved in war cannot follow the principle of “ahimsa” because killing the enemy is his duty.
• A fisherman must kill and sell fish for his personal survival as well as that of the family that he supports.
• To save someone’s life, it may be alright to tell a lie.
• Strict adherence to celibacy (brahmacharya) is not possible for a householder.
• In the Bhagavad Gita, the key message given by Krishna to the warrior prince Arjuna is to kill the enemy that represents evil, thus not following the principle of ahimsa (non-violence).

At a personal level also, some people become obsessive about following certain diet guidelines or exercise routine to the point of experiencing stress and anxiety, rather than deriving genuine health benefits.

In the yoga classes that I teach, every now and then I come across a student who insists on doing an asana “perfectly” even though his/her body is not ready for the required alignment or the level of stretch. In the process, they end up injuring themselves. Obviously, this level of rigidity in attitude can eventually lead to self-judgement and frustration taking away the inherent joy that the practice of yoga can offer. We must keep in mind that true spiritual growth necessitates flexibility, adaptability, and an open mind. We need to learn to distinguish between self-discipline and dogma.

niyamāgraha as “not following the rules”

This is just the opposite of “rigid adherence to rules or guidelines” and highlights a very undisciplined attitude where necessary guidelines are disregarded, leading to a lack of progress in any of our endeavors in life. In the Yoga Sutras, Patanjali mentions “abhyasa”³ (practice) as the key ingredient in pursuing the goals of yoga:

“That (practice) is indeed firmly grounded when it is persistently exercised for a long time, without interruption, and with earnest, reverential attention and devotion.” (1.14)

This definition of ‘practice’ entails a deep personal commitment to follow a discipline to attain the goal of our yogic pursuits. It clearly states that our practice of yoga involving asana, pranayama and meditation, must be done on a regular basis without any breaks or interruptions in the routine. A lackadaisical attitude involving a lack of enthusiasm, energy, or interest can derail us from our pursuits and get us nowhere.

In day-to-day life also, it is important to follow common healthy guidelines – regular exercise, healthy, nutritious and balanced diet, timely and sufficient sleep etc. In a similar vein, it is important to keep our promises, avoid last-minute cancellations etc.

In essence, in the yogic path as well as in life in general, we need an adaptable and disciplined approach with a deep understanding of the reasons behind the rules rather than following the rules blindly or carelessly disregarding them.

Keeping undesirable company (Janasangah)

Janasanga is a combination of two Sanskrit terms – jana and sanga. Jana usually means “common folk” and sanga means association. In a yogic concept, ‘janasanga’ usually refers to associating with people who are not interested in spiritual pursuits, and is generally seen as potentially detrimental to spiritual progress. It represents associating with people who might be focused on worldly matters and material attachments, which can distract a spiritual seeker from their path.

Another term that you may be familiar with is “satsanga” which has a meaning which is the opposite of “janasanga”. The word “sat” means the truth or reality. Literally, satsanga means association with truth or reality. In common parlance, it is used to mean “associating with like-minded people who are engaged in spiritual pursuits”.

There are people who constantly seek company of others as they feel uncomfortable or even insecure while being alone. When with people, they engage in meaningless talk, mainly involved in gossip, criticizing and judging others. As we know, to pursue our yogic goals, we need to become comfortable being alone so we can engage in practices like pranayama and deep meditation which require solitude.

Excessive social engagement, even with well-meaning friends, can reduce the time and inner space available for a dedicated yoga practice. This can easily weaken your resolve and dilute your efforts.

In day-to-day life as well, many of us spend excessive time communicating with friends, relatives etc., via telephone, video calls or social media. In most cases, the conversation is about mundane topics resulting in colossal waste of time and energy. If your social circle encourages habits you’re trying to break (e.g., unhealthy eating, excessive drinking), it becomes very difficult to change your behavior patterns.

Restlessness / Fickle-mindedness / Wavering Mind (Laulyam)

Laulyam refers to a mind that is unsteady, fickle, restless and unable to stay focused on any one activity. This is a mind that constantly craves for new experiences and sensual gratification. A mind that is driven by the ego always tries to put blame on others for their own failures.

When the mind of full of ‘laulyam’, it cannot stay focused on any of the yogic practices – asana, pranayama or meditation. We know people who cannot stay with one style of yoga, one teacher or establish their own ongoing yoga practice. As we know, the goal of the practice of yoga is to finally attain the state of samadhi wherein the mind becomes perfectly still. With a mind that is by its very nature fickle, attaining the state of samadhi is a far cry.

In day-to-day life, fickleness of the mind results in procrastination, inefficiency and inability to bring any task to a successful completion. One jumps from task to task, being easily distracted by social media notifications. One pursues fleeting desires without long-term commitment. This often leads to feelings of being overwhelmed, unproductive, and lacking direction.

Similarly, an unsteady mind cannot stay in any healthy relationship making it difficult to establish deep and long-lasting relationships.
On a closer look, we realize that fickleness of the mind can be seen as the root cause of all the other five impediments listed above. For example, a fickle mind finds comfort in overeating or eating the wrong kind of food. It can engage in excessive, unproductive talk.

[Note 1] अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥
ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥

Yamas consist of non-violence, truthfulness, non-stealing, continence (celibacy), and non-greed. (2.30)

[Note 2] जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥३१॥
jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam ॥31॥

These (yamas) must be followed universally like Great Vows not limited by class, place, time or circumstance. (2.31)

[Note 3] स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
sa tu dīrghakāla nairantarya satkāra-āsevito dr̥ḍhabhūmiḥ ॥14॥

That (practice) is indeed firmly grounded when it is persistently exercised for a long time, without interruption, and with earnest, reverential attention and devotion. (1.14)

[Note 4] अत्याहारः प्रयासश्च प्रजल्पो नियमाग्रहः। जनसङ्गश्च लौल्यं च षड्भिर्योगो विनश्यति॥atyāhāraḥ prayāsaśca prajalpo niyamāgrahaḥ। janasaṅgaśca laulyaṃ ca ṣaḍbhiryogo vinaśyati॥ 1.15 ॥

“Overeating or overindulgence in sensual attachments, overexertion, useless talk, rigid attachment to rules, too much socializing, and fickleness of mind – by these six, yoga is destroyed.”

[Note 5] सुस्निग्ध-मधुराहारश्चतुर्थांश-विवर्जितः । भुज्यते शिव-सम्प्रीत्यै मिताहारः स उच्यते ॥
Susnighdhamadhurāhāraśchaturthāmśavivarjitah Bhujyate śivasamprītyai mitāhārah sa uchyate (1.58)

“Controlled diet (mitāhāra) is that which is sweet and agreeable, leaving one-fourth of the stomach empty and consumed as an offering to Lord Shiva.”

[Note 6] स्थिरसुखमासनम्॥४६॥ sthira-sukham-āsanam ॥2.46॥
Posture (should be) steady and comfortable.

[Note 7] प्रयत्नशैथिल्यानन्त्यसमापत्तिभ्याम्॥४७॥
prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥
By relaxation of effort and by meditating on the infinite, posture is mastered.