A popular translation for nīvaraṇā is hindrances.
Understand that they may not all feel as a hindrance to you; they are showstoppers to wisdom.
There are these five obstructions:
1. Kāmacchanda
Kāmacchanda is a compound of kāma (lust) and chanda (interest) and the interest in lust is what normally drives one to find happiness when engaged with the world, not when drawn back from it. It depends on improper attention to an indication of attractiveness (subhanimittaṃ). The more that keeps being fed, the more it grows. The analogy given in SN 46.55 is about a bowl of water mixed with various dyes which when used as a mirror gives a distorted view. Thus when open to it we get enchanted by all the beautiful colourings. When fed it consumes, obsesses, giving less room for more beneficial things. Under its influence we turn away from doing what is wise to do.
2. Byāpāda
Byāpāda is an obstruction which depends on an indication of friction (paṭighanimittaṃ). With improper attention it appears and develops. The analogy given is about a bowl of water heated up which when used as a mirror gives a distorted view. The more heated up we are the less room we give for wise things. Heated up, out of friction, is generally an image for the display of anger. So let's call it just that.
3. Thinamiddha
Thinamiddha is a compound of thīna + middha. The dictionary lists for thīna stiffness, obduracy, stolidity, indifference. And for middha torpor, stupidity, sluggishness. This obstruction gets fed by improper attention to things such as dislike, discontentment, weariness or sloth (tandī), yawning (vijambhikā), drowsiness after a meal (bhattasammado), sluggishness (līnattaṃ) of mind (SN 46.51). It pops up when the strengths (eye, ear, etc.) are not held in check, when not wakeful, when not moderate in eating (AN 5.56). The analogy given is a bowl of water covered up with weeds which couldn't be used as a mirror. Weed takes time to grow so one had no interest and/or the energy in keeping it clear. Of the listed words for thīna indifference would fit, as the other items seem to describe aspects. But indifferent is a bit ambiguous as it is also understood as equanimity, neutrality or objectivity; when there is not a strong preference. So I prefer apathy. Apathy is when one isn't interested due to absence of emotion or enthusiasm. Drowsiness after a meal then belongs to middha, for which we normally use tiredness, fatigue, lethargy. Being sleepy or hungry can make one lethargic, which is characterized by fatigue, drowsiness, lack of energy and alertness, and it is something to snap out of. So with lethargy it is clearer what it is about. SN 46.52 shows that this obstruction can be split two obstruction, thīna and middha, thus for thinamiddha we then have apathy plus lethargy.
4. Uddhaccakukkucca
Uddhaccakukkucca is a compound of uddhacca and kukkucca. Uddhacca is listed as agitation, excitement, distraction, flurry. And kukkucca with bad doing, bad character, remorse, scruple, flurry, worry, brooding. The analogy is a bowl of water being stirred which when used as a mirror would give a distorted view. And stirring up is what to excite or agitate is. This obstruction is fed by improper attention to things that bring no ease of mind (cetaso avūpasamo). SN 46.52 shows it can be split into these two as separate obstructions. Uddhacca, says AN 10.103, is what you get when paying to much improper attention to an indication of energy, lifting, straining (paggahanimittaṃ). To excited; excitement. Kukuucca has quite a range in meaning while it is from improper attention to things that don't bring an ease of mind. It also seem to be linked with fruit-buds (AN 4.196). And brooding is the one word in the list with a link to offspring and with feeling uncomfortable, worried, as if something bad is going to happen. Hence for uddhaccakukkucca we can use excitement plus brooding.
5. Vicikicchā
Vicikicchā comes from vi+cikicchati, dis-reflect. The analogy says one can't use a bowl with muddy water in the dark as mirror. Thus a visual distinction can't be made. All look the same; without clarity, obscure, vague. When this as yoke is dealt with then there is that clarity and then there is no doubt (kankhā). With doubt things might not be so clear, but at least they are clear enough to have doubt about them; they can be seen or considered (there is just no certainty about them) but when vague, lacking distinction, then as such it isn't even considered, thus there is then not even doubt; unseen it will not be reflected on. Unclarity thus. This obstruction is fed by the improper attention to clarity lacking principles.
In Common
These five obstructions are all fed (to appear or grow) by improper attention:
And thus are with paying proper attention, e.g. when honestly studying the texts, the obstructions absent (SN 46.38).
Pāḷi-English
Nīvaraṇā obstructions.
Kāmacchanda interest in lust.
Byāpāda anger.
Thinamiddha apathy plus lethargy.
Uddhaccakukkucca excitement plus brooding.
Vicikicchā unclarity.