How to evaluate hindrances? As a meditator, are there categories of hindrances which may occur during meditation practice? If yes, can you please elaborate it.
Perhaps, you're looking for the five hindrances, namely, sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. These definitely hinder meditation, but they also appear habitually in the mind even at other times, for those who are not yet advanced on the path.

This essay by Ajahn Brahm provides useful info:


  
  Sensory desire refers to that particular type of wanting that seeks for happiness through the five senses of sight, sound, smell, taste
  and physical feeling. It specifically excludes any aspiration for
  happiness through the sixth sense of mind alone.
  
  
  In its extreme form, sensory desire is an obsession to find pleasure
  in such things as sexual intimacy, good food or fine music. But it
  also includes the desire to replace irritating or even painful
  five-sense experiences with pleasant ones, i.e. the desire for sensory
  comfort.
  
  The Lord Buddha compared sensory desire to taking out a loan. Any
  pleasure one experiences through these five senses must be repaid
  through the unpleasantness of separation, loss or hungry emptiness
  which follow relentlessly when the pleasure is used up. As with any
  loan, there is also the matter of interest and thus, as the Lord
  Buddha said, the pleasure is small compared to the suffering repaid.
  
  In meditation, one transcends sensory desire for the period by letting
  go of concern for this body and its five sense activity. Some imagine
  that the five senses are there to serve and protect the body, but the
  truth is that the body is there to serve the five senses as they play
  in the world ever seeking delight. Indeed, the Lord Buddha once said,
  "The five senses ARE the world" and to leave the world, to enjoy the
  other worldly bliss of Jhana, one must give up for a time ALL concern
  for the body and its five senses.
  
  When sensory desire is transcended, the mind of the meditator has no
  interest in the promise of pleasure or even comfort with this body.
  The body disappears and the five senses all switch off. The mind
  becomes calm and free to look within. The difference between the five
  sense activity and its transcendence is like the difference between
  looking out of a window and looking in a mirror. The mind that is free
  from five sense activity can truly look within and see its real
  nature. Only from that can wisdom arise as to what we are, from where
  and why?!
  
  
  Ill will refers to the desire to punish, hurt or destroy. It includes sheer hatred of a person, or even a situation, and it can
  generate so much energy that it is both seductive and addictive. At
  the time, it always appears justified for such is its power that it
  easily corrupts our ability to judge fairly. It also includes ill will
  towards oneself, otherwise known as guilt, which denies oneself any
  possibility of happiness. In meditation, ill will can appear as
  dislike towards the meditation object itself, rejecting it so that
  one's attention is forced to wander elsewhere.
  
  
  The Lord Buddha likened ill will to being sick. Just as sickness
  denies one the freedom and happiness of health, so ill will denies one
  the freedom and happiness of peace.
  
  Ill will is overcome by applying Metta, loving kindness. When it is
  ill will towards a person, Metta teaches one to see more in that
  person than all that which hurts you, to understand why that person
  hurt you (often because they were hurting intensely themselves), and
  encourages one to put aside one's own pain to look with compassion on
  the other. But if this is more than one can do, Metta to oneself leads
  one to refuse to dwell in ill will to that person, so as to stop them
  from hurting you further with the memory of those deeds. Similarly, if
  it is ill will towards oneself, Metta sees more than one's own faults,
  can understand one's own faults, and finds the courage to forgive
  them, learn from their lesson and let them go. Then, if it is ill will
  towards the mediation object (often the reason why a meditator cannot
  find peace) Metta embraces the meditation object with care and
  delight. For example, just as a mother has a natural Metta towards her
  child, so a meditator can look on their breath, say, with the very
  same quality of caring attention. Then it will be just as unlikely to
  lose the breath through forgetfulness as it is unlikely for a mother
  to forget her baby in the shopping mall, and it would be just as
  improbable to drop the breath for some distracting thought as it is
  for a distracted mother to drop her baby! When ill will is overcome,
  it allows lasting relationships with other people, with oneself and,
  in meditation, a lasting, enjoyable relationship with the meditation
  object, one that can mature into the full embrace of absorption.
  
  
  Sloth and torpor refers to that heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression.
  The Lord Buddha compared it to being imprisoned in a cramped, dark
  cell, unable to move freely in the bright sunshine outside. In
  meditation, it causes weak and intermittent mindfulness which can even
  lead to falling asleep in meditation without even realising it!
  
  
  Sloth and torpor is overcome by rousing energy. Energy is always
  available but few know how to turn on the switch, as it were. Setting
  a goal, a reasonable goal, is a wise and effective way to generate
  energy, as is deliberately developing interest in the task at hand. A
  young child has a natural interest, and consequent energy, because its
  world is so new. Thus, if one can learn to look at one's life, or
  one's meditation, with a 'beginner's mind' one can see ever new angles
  and fresh possibilities which keep one distant from sloth and torpor,
  alive and energetic. Similarly, one can develop delight in whatever
  one is doing by training one's perception to see the beautiful in the
  ordinary, thereby generating the interest which avoids the half-death
  that is sloth and torpor.
  
  The mind has two main functions, 'doing' and 'knowing'. The way of
  meditation is to calm the 'doing' to complete tranquillity while
  maintaining the 'knowing'. Sloth and torpor occur when one carelessly
  calms both the 'doing' and the 'knowing', unable to distinguish
  between them.
  
  Sloth and torpor is a common problem which can creep up and smother
  one slowly. A skilful meditator keeps a sharp look-out for the first
  signs of sloth and torpor and is thus able to spot its approach and
  take evasive action before it's too late. Like coming to a fork in a
  road, one can take that mental path leading away from sloth and
  torpor. Sloth and torpor is an unpleasant state of body and mind, too
  stiff to leap into the bliss of Jhana and too blinded to spot any
  insights. In short, it is a complete waste of precious time.
  
  
  Restlessness refers to a mind which is like a monkey, always swinging on to the next branch, never able to stay long with anything.
  It is caused by the fault-finding state of mind which cannot be
  satisfied with things as they are, and so has to move on to the
  promise of something better, forever just beyond.
  
  
  The Lord Buddha compared restlessness to being a slave, continually
  having to jump to the orders of a tyrannical boss who always demands
  perfection and so never lets one stop.
  
  Restlessness is overcome by developing contentment, which is the
  opposite of fault-finding. One learns the simple joy of being
  satisfied with little, rather than always wanting more. One is
  grateful for this moment, rather than picking out its deficiencies.
  For instance, in meditation restlessness is often the impatience to
  move quickly on to the next stage. The fastest progress, though is
  achieved by those who are content with the stage they are on now. It
  is the deepening of that contentment that ripens into the next stage.
  So be careful of 'wanting to get on with it' and instead learn how to
  rest in appreciative contentment. That way, the 'doing' disappears and
  the meditation blossoms.
  
  Remorse refers to a specific type of restlessness which is the kammic
  effect of one's misdeeds. The only way to overcome remorse, the
  restlessness of a bad conscience, is to purify one's virtue and become
  kind, wise and gentle. It is virtually impossible for the immoral or
  the self indulgent to make deep progress in meditation.
  
  
  Doubt refers to the disturbing inner questions at a time when one should be silently moving deeper. Doubt can question one's own ability
  "Can I do This?", or question the method "Is this the right way?", or
  even question the meaning "What is this?". It should be remembered
  that such questions are obstacles to meditation because they are asked
  at the wrong time and thus become an intrusion, obscuring one's
  clarity.
  
  
  The Lord Buddha likened doubt to being lost in a desert, not
  recognising any landmarks.
  
  Such doubt is overcome by gathering clear instructions, having a good
  map, so that one can recognise the subtle landmarks in the unfamiliar
  territory of deep meditation and so know which way to go. Doubt in
  one's ability is overcome by nurturing self confidence with a good
  teacher. A meditation teacher is like a coach who convinces the sports
  team that they can succeed. The Lord Buddha stated that one can, one
  will, reach Jhana and Enlightenment if one carefully and patiently
  follows the instructions. The only uncertainty is 'when'! Experience
  also overcomes doubt about one's ability and also doubt whether this
  is the right path. As one realised for oneself the beautiful stages of
  the path, one discovers that one is indeed capable of the very
  highest, and that this is the path that leads one there.
  
  The doubt that takes the form of constant assessing "Is this Jhana?"
  "How am I going?", is overcome by realising that such questions are
  best left to the end, to the final couple of minutes of the
  meditation. A jury only makes its judgement at the end of the trial,
  when all the evidence has been presented. Similarly, a skilful
  meditator pursues a silent gathering of evidence, reviewing it only at
  the end to uncover its meaning.
  
  The end of doubt, in meditation, is described by a mind which has full
  trust in the silence, and so doesn't interfere with any inner speech.
  Like having a good chauffeur, one sits silently on the journey out of
  trust in the driver.