Yoga Sutra - Samādhi Pada 1.31
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेपसहभुवः ॥३१॥
duḥkha-daurmanasya-aṅgam-ejayatva-śvāsa-praśvāsāḥ vikṣepa-sahabhuvaḥ ||31||
Suffering, dejection, trembling, inhalation, and exhalation accompany the distractions.
Accompanying the disturbances noted in the previous sūtra is a further set of secondary disturbances of the mind which, as always, the commentators explain individually. Vyāsa refers to the three standard sources of suffering or pain, duḥkha, the first item on Patañjali’s list, recognized in Hindu knowledge systems (e.g., Sāṅkhya Kārikā I.1), which will be discussed in II.15: suffering from one’s own body and mind, suffering from other entities, and suffering from the gods, that is, from nature. Vācaspati Miśra gives disease as an example of suffering from one’s own body, and desire as suffering of the mind (or, for Rāmānanda Sarasvatī, romantic love!); a tiger’s mauling as an example of pain from other living entities, and planetary influences as an example of suffering from nature (which includes natural effects such as excessive heat and cold). Vijñānabhikṣu notes that these three categories are not comprehensive since they do not include pain arising from items such as pots and cloth, by which he seems to be referring to pain caused by inanimate objects. Pain, says Vyāsa, is essentially that which living beings attempt to avoid, as Patañjali will state in II.16. (The ability to perceive the pervasiveness of suffering is discussed in some detail in II.15, since it is an essential prerequisite for undertaking the spiritual path.)
Dejection, daurmanasya, the second item on the list, is the disturbance of the mind that arises when one’s desires are obstructed. Trembling, aṅgam–ejayatva, is self-explanatory, that which causes the limbs to shake, and which, according to Bhoja Rāja, interferes with one’s āsana, yogic sitting posture. Inhalation, śvāsa, is the excessive intake of external air, which Vācaspati Miśra specifies is a defect when it occurs involuntarily and interferes with the prāṇāyāma breathing technique known as recaka. Vyāsa glosses exhalation, praśvāsa, with expelling gas, which, again, Vācaspati Miśra specifies is a defect when it occurs involuntarily and interferes with the prāṇāyāma breathing technique known as pūraka.
Thus, the nine disturbances mentioned in I.30 are not only disruptions to the practice of yoga in their own right, but they produce a further set of disruptions. Vyāsa states that although these symptoms accompany the nine disturbances, they do not manifest for the yogī whose mind is fixed. Such obstacles disappear when the mind is not distracted, and consequently a person who has control over the mind does not experience pain and dejection, etc. Ultimately, according to Patañjali in I.29, they all disappear by devotion to Īśvara.