Yogasūtra I.34 - pracchardana-vidhāraṇābhyāṁ vā prāṇasya

When we find interruptions or the system of interruptions,

The practice of breath regulation, involving the extension of exhalation and retention after exhalation might be helpful.

Yogasūtra I.33 - maitrī-karuṇā-muditā-upekṣāṇāṁ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ-citta-prasādanam

In daily life, we see around us those who are happier than we are and those who are less happy. Some may be doing things worthy of praise, while others engaged in ignoble deeds. Whatever our usual attitudes towards such people and their actions,

Yogasūtra I.32 - tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ

If one can select an appropriate means to steady the mind and practice that means, whatever the provocations, the obstacles cannot take root.

Yogasūtra I.31 - duḥkha-daurmanasya-aìgamejayatva-śvāsa-praśvāsāḥ-vikṣepa-saha-bhuvaḥ

Can we tell when these obstacles are having an effect and taking root?

All these obstacles produce one or more of the following symptoms - emotional discomfort, pessimism, physiological imbalances and disturbances to the breathing pattern.

Yogasūtra I.30 - vyādhi-styāna-saṁśaya-pramāda-ālasya-avirati-bhrāntidarśana-alabdhabhūmikatva-anavasthitatvāni citta-vikṣepāḥ-te-antarāyāḥ

What, if any are the obstacles?

There are nine types of obstacles to reaching the state of Yoga. These are illness, mental stagnation, doubt, lack of foresight, laziness, overindulgence, distorted perception,

Yogasūtra I.29 - tataḥ pratyak-cetanā-adhigamaḥ api-antarāya-abhāvaḥ-ca

For those who have faith in God, and who have successfully mastered Mantra-japa,

Yogasūtra I.28 - tad-japaḥ-tad-artha-bhāvanam

How should we relate to God?

The way to related to God is through Mantra-japa, visualizing on his/her auspicious attributes.

Yogasūtra I.27 - tasya vācakaḥ praṇavaḥ

How should we refer to God? How should we connect to him/her?

The word that represents God is Praṇava.

Yogasūtra I.26 - sa eṣa pūrveṣām-api guruḥ kālena-anavacchedāt

Is God timebound or timeless?

God is eternal. In fact, he/she is the ultimate teacher, the source of guidance for all other teachers, past, present and the future.

Yogasūtra I.25 - tatra niratiśayaṁ sarvajña-bījam

How can God be so extraordinary?

God knows everything there is to be known, for he/she is the seed of all knowledge.

Yogasūtra I.24 - kleśa-karma-vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viṡeṣa īśvaraḥ

God is the very special Supreme Being whose actions are never based on misapprehension, nor is affected by the consequences of such actions.

Yogasūtra I.23 - īśvara-praṇidhānāt-vā

Patañjali recognizes that attempts to bring the mind to the state of Yoga are fraught with obstacles which vary in potency. But, for those who have either an inborn faith in God or are able to develop it over the years,

Yogasūtra I.22 - mṛdu-madhya-adhimātratvāt-tataḥ-api viśeṣaḥ

Do we and can we all have the same degree of faith?

The depth of faith varies with different individuals and at different times with the same individual. The results of the efforts put it, will reflect these variations in the levels of faith.

Yogasūtra I.2I - tīvra-saṁvegānām-āsannaḥ

The more intense the faith, the closer is the goal.

This Sūtra clarifies that when our faith is intense, the effort we put in will be focused and sustain. This will definitely lead us to the goal more sooner than later.

Yogasūtra I.20 - śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣām

But what about the rest of us? Is there really a chance of achieving the state of Yoga?

Through Faith, which will give sufficient energy to achieve success against all odds, direction will be maintained. Then the realisation of the goal of Yoga is only a matter of time.

Yogasūtra I.19 - bhava-pratyayaḥ videha-prakṛtilayānām

Inevitably, because of the many milliosn who share the world with us,

There are those born into the state of Yoga. [This] quality [is] innate for those without gross physical bodies and for those who are absorbed into the material world awaiting rebirth.

Yogasūtra I.18 - virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣaḥ-anyaḥ

When the usual mental disturbances are silenced [and the mind rises to the state of Yoga], arises the other [samādhi] out of the previous practices. However, traces of past memories will continue to remain.

Yogasūtra I.17 - vitarka-vicāra-ānanda-asmitā-rūpa-anugamāt-saṁprajñātaḥ

The [object] is gradually understood in totality and follows [a sequence of levels]. In the beginning, there is only a superficial understanding. In time, this becomes deeper and more subtle. Then it becomes a source of pure joy. Later, the knowledge becomes into the nature of the observer.

Yogasūtra I.16 - tatparaṁ puruṣakhyāteḥ-guṇa-vaitṛṣṇyam

Further,

When an individual has achieved complete realization of his true self, he will no longer be disturbed by the influence of the [three] humours.

Yogasūtra I.15 - dṛṣṭa-ānuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjñā-vairāgyam 

As we develop our practice in an appropriate manner, we find that the ability to discipline ourselves and reject intrusive influences grows. Eventually, we may reach a high level of detachment.

Detachment is an absence of any cravings, either for the fulfilment of senses or for extraordinary experiences.