Samādhi Pāda

Stage-1: from Yogi to Yoga-Rishi

Samādhi

Meaning

As with many modern misinterpretations,  Samādhi is not the superficial veneer of the event, or the place, when the human body dies in the immaculate state of a self-realized Guru (this is called Mahā-Samādhi).

Samādhi from a Yoga perspective is:

In this state of complete absorption, there is no difference between the Observed & the Observer - there is only pure Observation.

No entities, just the process of total Understanding.

Indeed, a very Buddhist No-Thing-ness, after all Patanjali Sutras are based on Sānkhya Yoga, and the Buddha was known to be the Sākhya Muni!

Incidentally, the physical aspects are essential and dealt with in Hatha Yoga, for "hardware & software" have to both function at peak levels.

Mindset

To set forth on this path, we have to cultivate a Mindset that we are: 

for it is only then that we transform within and effect sustainable change on the outside too.

Samādhi is also a formal technique to induce Empathy:

which is how we have earlier described the process to increase our Natural Intelligence.

Storied Form

To set off on this journey we could instill any of these Avatārs, a grand story that completely grabs our attention that we wish to see its fullfilment in us, and us in it, e.g.

The most pertinent approach would be to instill the Avatār of Yoga itself, which is to see the whole of Life through the lens of Yoga, required at some point to fully progress on the journey of Yoga, that its life story can see fulfillment within us, and vice-versa.

Advanced Practice

It will be easily noticed that the set of Sutras in Samādhi Pāda are quite advanced indicating that this is for a student who has finished their training, and now the Sutras are there to remind them of the whole process in verbal/written form. 

This observation is rarely brought out in all the current commentaries. 

So there are a few techniques in the middle of Samādhi Pāda that can prove a good starting point, such as :

So keep your eyes open for these welcome tips.

On Stillness

1.0: Atha yoga-anu-shāsanam 

अथ योगानुशासनं 

Thus (atha) there arises a continual (anu) inner discipline (shāsanam) of Yoga 

An Avatār level concept has to be: 

It is then that the Avatār effect takes hold and manifests in the physical plane.

Then the Yoga happens, and all is integrated into a single Conscious Being.

1.1: Yoga: chitta vritti nirodha: 

योगश्चित्तवृत्ति निरोधः

This is considered the single most important Sutra of all for it seems like it is a definition of Yoga as in the following typical interpretation, which is constructed by filling in the unsaid gaps as is typical in all Sutra texts: 


योग: चित्तवृत्ति निरोध: अस्ति | 

This is so limiting, to lock down by definition (literally "in a finite" way), Yoga to be a mere stilling of the Mind.

This completely belies the whole Avatār model, wherein the actual Conscious Being of Yoga reveals itself in each individual in a particular way suited to the nature of the individual. This approach does not grant the Avatār of Yoga the much-needed Moksha for which it seeks human form.


So there is a different way to fill in the Sutra gaps, as follows:

यदा चित्तवृत्ति निरोध: भवति तदा योग: भवति  |


Note we are not locking Yoga down to a finite definition  - we are merely saying that Yoga happens - and leaving its actual expression open.

Chitta is our Mindspace, the theater in which all our psychic Beings play their parts. 

It contains all the memory of the past, and from that place it is constantly projecting a future desired psychological state, or reliving that past as psychological baggage. 

When these projections or relived moments stop, we are neither in the future or the past - so we are just in the fabled Now moment, when the Avatār is allowed to simply live its fullest expression, without judgement.

The Avatār in fact feels like its in Moksha, total freedom. And thus too, so are we, a most appropriate environment for fresh Creativity.

It's important that this cessation of Thought happens without applying any further Thought to force us into the present moment, else it creates more Thought streams (refer JK).

How does this spontaneous stilling of Thought streams happen?

Remember, you are supposed to be an advanced student by this time.

Technique

By cultivating Yogic Awareness such that there is a comprehensive quality to Awareness to sensitize us to Wholeness.

Or Oneness if you will, that there is just One aspect at play here.

In Yogic awareness we tune into the Wholeness of the Mind, and while in that context there may arise:

The returning back to Yogic awareness, from episodes of distraction, needs to be done without applying undue force like willpower.

This is Meditation.

This kind of Yogic Awareness happens when we are fully aware that we are either projecting the future or reliving the past, simply for the sake of psychological identity reasons, then all such needless movement of Thought automatically ceases.

Note that in the previous sutra, the inner discipline of Yoga arises from continual awareness, whereas here the past/future fluctuation of the Mind ceases, and our awareness becomes continuous, without a break.

Once the Mind is habitually stilled, then whatever psychological filters we have acquired, such as from family, friends, society, are systematically weakened, reducing the overlay of psychological baggage.

The Mind is systematically de-patterned of all routine fluctuations.

Thus commences the journey of Natural Intelligence, a state conducive for generating true creative moments.

The outcome of such a process is as yet unexplained by neurobiology, hence it is deemed psychic, Divine, or in modern terms as becoming super-conscious.

Indeed, Yoga is neuropsychology personified.

In AI, the cessation of movement happens in the neural network when it has found a solution to the problem being churned.

1.3 Tadā drashtu: svaroope avasthānam 

तदा द्रष्टुः स्वरूपे अवस्थानं  

Then (tada) the Seer (drashtu) in the Thought Form (rupe) of their own Self (sva), is established (avasthānam).

Once the movement of Thought, the Vritti's, cease, then there are no more needless Thought Forms.

There is just One Thought, of Oneness, that absorbs us totally, and we literally become that Form.

We embody that Vision.

The word Sva (for Self), is Su (good) + "a" = Sva in Sanskrit, which indicates:

The Seer, or drashtu, is the Purusha of pure consciousness, which sees itself reflected in the mirror of the Ahamkar.

They see reality of their own Life as it is, bereft of psychological baggage, thus our relationship management improves, no reactions, just thoughtful responses.

In AI, it's interesting that, for example in image recognition, the form of the image is finally recognized when the churning has stopped successfully.

 On Vritti's

1.4 Vritti sārupyam itaratra

वृत्ति सारूप्यं इतरत्र

Else (itaratra), when the Vritti's are active, we are situated with the Forms (sārupyam) of the movement of Thought (vritti) 

that is, we are enmeshed in a world of mental projections and baggage, constraining the freedom of the Avatār to exist.

In a space conditioned by psychological baggage/projections, there is little room for fresh creativity.

1.5 Vrittaya: panchataya: klishta-aklishta:

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः

There are 5 types of Vritti's, some that cause blockages (Klishta Vritti), also colored in the sense of not bringing clarity, and those that do not cause blockages  (aKlishta Vritti), or uncolored in the sense of being clear.

Kleshas

Kleshas are mental blockages that arise from Klishta Vritti's  (movement of Thought), and prevent us from disengaging.

Klesha blockages increase when the Vritti's are closely associated with the Self (ahamkAr), and thus this essentially inert mental construct acts a shell to prevent natural consciousness from expanding to its fullest - although protecting it too during our sensitive states. The trick is to know how to build it up, and when & how to let go.

The most recalcitrant Klesha is Abhinivesha which is a "reluctance to let go" - stemming from the Self-same ahamkAr. After all, loss of identity, or an unfulfilling search for one, can be most disorienting! We hypothesize that this Klesha manifests as Anxiety in the nervous system, and shows up as a subtle pervasive inflation, which is the root blockage of nervous conditions and consequently the entire well-Being.

It's a good thing we can outsource all of these into AI. In other words even our ahamkAr too - which is obvious given that we pay so much attention to our online profiles.

This will let us focus on only on aKlishta vritti's.

aKlishta

Some other Vritti's are 'uncolored' (aklishta) meaning that they are untouched by psychological baggage - and that's where fresh creative Thought arises, which we need to cultivate within us.

Such aKlishta Vritti's act as psychic accelerators, that speed up this involution without the baggage of the Mind accumulated Kleshas, such as:

The trouble is caused by the Vritti's that are neither subtle nor vast, and hence klishta, which accumulate in our psychological identity which force us into repetitive patterns of behavior, not letting us dis-engage from machine-like rut.

1.6 Pramāna viparyaya vikalpa nidra smrutaya:

प्रमाण विपर्यय विकल्प निद्रा स्मृतयः

These 5 Vritti's are the following types of Thought: 

We will see now how all of these Vritti's, when arising as Klishta, will be implementable in AI, thus saving us the useless effort of doing so, that we can focus on aKlishta Vritti's.

1.7 Pratyaksha-anumāna-āgamā: pramānāni 

प्रत्यक्षानुमानागमाः प्रमाणानि


Rational thought (pramāna) is one of three kinds:

The perfected mechanical/logical intelligence of rational thought, Pramāna, is of 3 types, and as such are easily implemented in AI:

1.8  Viparyayo mithyā-jnyānam-athad-rūpa prathishtham  

विपर्ययो मिथ्याज्ञानंतद्रूप प्रतिष्ठं

Ir-rational thought (Viparyaya) is perceiving based on fake-reality (mithyā jnyānam) - when we are situated (pratishtham) in That which is Not (a-tat) our true form (rūpa)


In the world of AI, this corresponds to training on biased data-sets using faulty algorithms, and thus for AI to project something that is rooted in misinformation, for example:

1.9 Shabda-jnyāna-anupāti vastu-shūnyo-vikalpa:

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः

Following from (anupāti) what is seemingly the veritable truth (Shabda-jnyāna), but if it is not grounded in reality (vastu-shūnyo), then this is fantasy (vikalpa).

In AI, no matter how sophisticated the algorithms, if the core data sets are all based on fundamentally unreal data, then we get fantasy - which is actually great for entertainment & simulation, for example: 

Although fantasy is not a good way to live in the real world, it does have its uses, in the sense of allowing the mind to be entertained, to get a break from reality, even get re-programmed (literally). 

1.10 Abhāva-pratyaya-ālambanā tamo-vritti: nidra

अभावप्रत्ययालम्बना तमोवृत्तिरनिद्र

Absence of impressions (abhāva) of the essential Thinking mechanism (pratyaya), has as support (ālambanā) a movement of Thought (vritti) based on inertia (tamo), and this is called sleep (nidra).


Sanskrit has a particular grammar such that words can only participate in sentences when their root is inflected (pratyaya) in a particular way. Pratyaya is the core mechanism of the process of Thinking, that strings together concepts as Thoughts in a coherent, meaningful flow. 


Usually we are do not process the dreams that occur during sleep because there is such inertia/lethargy during the transition from sleep to wakefulness, hence such sleep does not leave any obvious impression on the chitta.


When we process dreams that is Yoga-nidra - being aware of these dreams, which is different from normal Nidra. When we process dreams we see patterns from our life reflected herein, and makes us realize that we live a patterned/programmed life when awake too. Or we realize that the dreamscape is simply a stage with characters that disappear when we awake, likewise in normal daytime we can reflect that our life is but a stage with characters and not get too wrapped up.


In AI, we can extract patterns even from white noise that look like actual scenes, implying that white noise which is supposed to be totally random is actually not so random at some deep level which we have not yet analyzed, and is thus capable of causing errors in computations. Incidentally white noise also helps us sleep.


1.11 Anubhūta-vishaya-asampramosha: smriti: 

अनुभूत विषयासंप्रमोषः स्मृतिः

An experienced (anu-bhūta) thing (vishaya) which has not been abstracted (asampramosha) is retained as memory (smriti) -  (in lieu of shruti which can give deep guidance)

Understanding the basis of our deep experiences is critical to develop our natural intelligence beyond a mere littany of superficial facts & happenings. This is how we learn, when we create abstractions or patterns.

In AI e.g. infinite memory of all past interactions/posts cluttering your storage resurfacing at inopportune times, reminding us of unresolved issues.

1.12 Abhyāsa vairāgyabhyām tan-nirodha:

अभ्यास वैराग्याभ्याम तन्निरीध:

Stilling of our Vritti's requires the twin, and opposing, practices of:

Vairāgya usually translated as detachment, implies that we are living in the present.

In AI, obviously we have to grind through the datasets, at the same time not be wasteful of energy.

On Practice (Abhyās)

1.13 Tatra sthithau yatno-bhyāsa:

तत्र स्थितौ यत्नोभ्यासः 

Being situated (stithau) there (tatra), that effort (yatna) is Practice (abhyāsa)

That is, the whole Being is situated in the practice. 

1.14 Sa tu, deergha-kāla-nairantarya satkāra-āsevita dridha-bhūmi:

स तु दीर्घ-काल नैरंतर्य सत्कारा-सेवित दृढ भूमि: 

Practice means a mindset that it will be for a long time and continual (deergha-kāla nairantarya), invoking frequently (āsevita) that which brings into existence (satkāra), and being unshakably grounded (driDha-Bhūmi:)

Notice how time progresses from very expansive, to frequent, and to no-movement.

The moment we put a definite timeline to the outcome then we are projecting a future psychological state which is nothing more than a Klishta Vritti, and we will be unable to break the System of Thought that has entrapped us.

That which brings into existence is the manifestation power of the conscious Being, which is the Avatār of Yoga, that we are in the process of instilling.

On Detachment (vairāgyam)

1.15 Drishta-anushravika-vishaya vitrishnasya vashikāra-samgyā vairāgyam

दृष्टानुश्रविकविषयवित्रिष्णस्य वशीकारसंज्ञा वैराग्यं  

Not thirsty (vitrishna) for that which we can see (drishta) or have continually heard of (anushravika), the control over that feeling (vashikāra) is detachment (vairāgyam).

Whether the goal is near at hand, or it is distant, we should not get feverish for it, like for water in a parched desert, for the nervous system will be in tension and our Avatār gets needlessly feverish too.

In AI, trying to rapidly converge to a solution may only give us a local minima and we could miss the global minima.

1.16 Tat-param purusha-khyāteh guna-vaitrishnyam

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यं  

That (tat) paramount (param) Conscious Being (purusha), knowing that it exists (khyāteh), we are rid of the feverish thirst (vaitrishnyam) of even the fundamentals of existence (guna).

When we feel overwhelmed by the difficulty of vairāgyam simply elevate the vision to the entire psychic Universe, a meditative technique to expand the vision so vast that all else becomes mundane.

In the world of AI, it's probably about expanding the scope of the search space so we we don't get stuck in an erroneous or limiting state.

On Levels of Samādhi

1.17 Vitarka-vichāra-ānanda-asmitā-rūpa-anugamāt-sampragnyāt:

वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः

Upon doing critical focus (vitarka) and then deeper contemplation (vichāra), a blissful (ānanda) self-ness (asmita) takes form (rūpa), and from this follows knowledge-full (sampragyāta) state of the object of meditation.

This ānanda puts us in a state of mind that does not need feel the need to pursue Thinking anymore.

1.18 Virāma-pratyaya-abhyāsa-pūrva: shesho-nya:

विरामप्रत्ययाभ्यासपूर्वः शेषोअन्य: 


Bring to a rest (Virāma) the mechanism of Thinking(pratyaya), by such practice (abhyāsa) on the previous (pūrva)sutra techniques, what is remaining (shesha) is now something else (anya).


We have earlier mentioned how pratyaya is essentially the mechanism of Thinking in Sanskrit grammar.


By bringing to a rest this process of Thinking, by vitarka and vichāra the previous methods, and being in ānanda, we stop the production of Thought forms, the imagery that comes from Thinking. 


Now what is left over is a state of Mind which is different from the bliss of sampragnyāta samādhi.


It is actually asampragnyāta samādhi, a state of Mind that is fully rested from Thinking, and free from the self-ness of asmita.


This is not a dull void though, for it is completely available for a fresh creative moment to spring forth with aKlishta vritti's (intent).


Like a fresh neural network, primed and ready to work.

1.19 Bhava-pratyayo videha-prakruti-layānām

भवप्रत्ययो विदेहप्रकृतिलयानम्

And thus happens (bhava) the mechanism of Thinking (pratyaya) like those (nām) who are beyond the body (videha) and naturally creative (prakruti-laya).

There are many who think beyond their immediate needs for the welfare of the world, and there are those who are almost naturally and spontaneously creative, just doing service or pure Art. They live in the "heart" and not in their "brain".

This type of free-spirited creative Thinking happens when we are in asampragnyāta samādhi.

1.20 Shraddhā-veerya-smruti samādhi-pragnyā-pūrvaka itareshām

श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेशाम् 

For others (itareshām), their minds need conviction (shraddhā), energy (veerya), memory (smruti) of some prior examples,  and this is the precursor (pūrvaka) of such deep knowledge (pragnyā) of samādhi, 

This is the type of meditation needed to get to desired state.

1.21 Teevra-samvegānām āsanna:

तीव्रसंवेगानामासन्नः  

Intense (teevra) shocks (samvegānām) can bring us close (āsanna:)

A brush with death, or beauty, or profound Art, or love, or whatever creates a jolt in the system can take us close to the desired mental state

1.22  Mridu-madhya-adhimātratvāt-tato-pi vishesha:

मृदुमध्यादिमात्रत्वात्तत्तोऽपि विशेषः 


Mild (mrdu), moderate (madhya), exceeding (adhimātra), depending on the level of practice, we thus get  correspondingly different (vishesha) results.

On Īshwara 

1.23  Īshwara praniDhānāt-vā

ईश्वरप्रणिधानद्वा 

To that Concious Being which grants (vara) our wish (Īsha), we dedicate our efforts (praniDāna), and from that we get to Samādhi.

We have seen Īshwara in the Īshāvāsya Upanishad as a conscious Being that envelops all and is the granter of wishes.

Do not confuse it with God. Keep reading to find out what it is and how it works.

1.24 Klesha karma vipāka āshai: aparāmrishta: purusha-vishesha Īshwara: 

क्लेश कर्म विपाकाशयैः अपरामृष्टः पुरुषविशेष ईश्वरः  

By obstacles (klesha), fruit-bearing actions (karma), fruits (vipāka) of such action, even the desires (āshai:) it is untouched (aparāmrishta:). This wish-granting (Īshvara) is a special (vishesha) full/complete Conscious Being (purusha).

Purusha is considered full/complete as related to the Sanskrit word Pūrna meaning full.

Only if it is full and untouched would it be able to grant our wish, and still continue to do so infinitely.

1.25 Tatra niratishaya sarvajnya-beejam

तत्र निरतिशयं सर्वज्ञबीजं  

There (tatra), in that Mindscape, an unsurpassed (niratishayam) all-knowing (sarvagnya) seed (beejam) exists.

The mention of seed directly indicates life, hence Conscious Being is implicated.

1.26 Sa esha pūrveshām-api guru: kālena-anavachhedāt

स एष पूर्वेषामपि गुरुः कालेनानवच्छेदात्  

He (sa) this (esha), of the ancients (pūrveshām) also (api) is the Guru, and by time (kālena) is untouched (anavacchedāt).

Guru we have seen earlier, one who shows the light (hence enlightened), and is dense with knowledge.

Īshwara is the Guru to all those enlightened Beings who have come before even.

1.27 Tasya vāchaka pranava:

 तस्य वाचकः प्रणवः  

That Being's (tasya) uttered sound (vāchaka) is the original Mantra OM (pranava)

Now we see what Īshwara is. 

It is a conscious Being whose rūpa is formed from the sound OM, and manifested by that sound. 

The symbol for this source is Om

OM is how we comprehend in mental terms what is this Ishwara. It is not just a concept. It is a living, vibrating energy being that is universal in presence. It contains the seed of universal knowledge. In verbal terms we call it Ishwara. In pure symbol terms it is the vibration Om. It is a symbol without any baggage attached to it since it is just the crystalline source.


Pranava literally means humming. We start at the naabhi, move up to the heart, and then the lips. This entire vibration is the Om. This humming, like anything, starts from a seed. That seed, which is the seed of Om, is the seed of all knowledge. By meditating on Om, humming it with deep contemplation, we get to the seed.


A very simple way to self-realization indeed!

1.28  Taj-japah tad-artha-bhāvanam

तज्जपः तदर्थभावनं   

Chanting that (Tat japah) OM along with the feeling (bhāvanam) of that (tat) meaning (artha)

Chanting any Sanskrit Mantra, or equivalent, is an uncolored (a-klishta) vritti, so we are not using normal Thought in order to still the Vritti's in the Chitta.

And OM is special since it is the root sound, and its Īshwara form is capable of manifesting any other Form, hence it is used as a precursor to all Mantras.

Constant repetition, with heartfelt reflection on its meaning


This leads to self-realization.


What is its meaning ? A + U + M = Om

1. A starts at  the naabhi = creation (waking state)

2. + = transition

3. U comes from heart = organizing (dreaming unconsciously)

4. + = transition

5. M comes from lips = transforming (deep sleep, channeling from a different universe)

6. = = Samaadhi (you feel it in this universe)

7. Om (transcends it all, the absolute)


This meaning with full feeling of its awesomeness is contemplated along with the japa of Om.

1.29 Tat: pratyaka-chetana-adhigamo-api-antarāya-abhāva-sh-ca

ततः प्रत्यक्चेतनाधि गमोऽप्यन्तरायाभवश्च   

From it (tat:), the chanting of OM and experiencing of Īshwara, inward turning (pratyak) consciousness power (chetana) going to understanding (adhigama), and also (ca api) the interfering (antarāya) states of Mind, are not felt (abhāva)

Chanting OM does all this.

From that practice, the obstacles to self-realization are removed


To get there, you don’t have to do anything per se. You just have to remove the obstacles. This is a constant refrain in all teachings. You are naturally divine. You just have to peel the onion of conditioning and you will discover that you are there. To remove the obstacles you have to practice Om-japa with full contemplation on its meaning. Then obstacles are removed. And you are a Rishi!

On Interfering Conditions

These are not Kleshas per se, which are deep rooted patterns, but more like externally/obviously viewable conditions of the Mind that interfere with the objective.

1.30 Vyādhi sthayān samshaya pramāda-ālasya-virati bhrānthi-darshana-alabdha-bhoomikatva-anavasthitatvāni chitta-vikshepā: te antarāya:

व्याधि स्तयान संशय प्रमादालस्याविरति भ्रान्तिदर्षनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः 

Nine ways that distractions occur and become obstacles



These distractions in the mind-field (chitta) then lead to obstacles (antaraayaah)


Good to know what these are. No need to flail, thinking - “oh something wrong with me”. Whatever is wrong is listed here. So others have been down this path, and conquered it. It gives hope that we too can succeed.

1.31 Dukha-dourmanasya-angamejayatva-shvaasa prashvaasah: vikshepa sahabhuva:

दुःखदौर्मनस्यान्गमेजयत्वश्वास प्रश्वसाः विक्षेप सहभुवः 


Nine of the previous issues are at subtler level, whereas it becomes obvious at the exterior level if you are:


These distractions occur at the surface when there is something wrong inside


1.32 Tat-prathishedh-artham-eka-tatva-abhyaas:

तत्प्रतिषेधार्थमेकतत्वाभ्यासः 

To avoid all that, practice one-pointedness


To prevent/remove/reduce the (previously mentioned distractions/obstacles) practice diligently One Truth.


Pick some theme to your life and fit all activity into it. Reject the ones that dont fit. Give gratitude for the ones that do. Reinforce the one-pointedness at all times.


Takes care of the influence of Saturn (shani) also, since all Saturn wants is no distraction.


1.33 Maitri karunaa muditha-upekshaanaam sukha-dukha punya-apunya-vishayaanam bhaavanaath: citta prassaadanam

मैत्री  करुणा मुदितोपेक्षाणां सुखदुःख पुण्यापुण्यविषयाणां भावानातः चित्त प्रसादनं 

Clarity in how we relate to people 


To cultivate a being that is purified & graceful, i.e. full of grace (Chitta-prasadanam).


This understanding of how to apply discrimination at the level of relationships, is so that we cultivate our natural intelligence and evolve, actually coevolve in the company of others.


Look at these four types of people - those who are happy, sad, doing meritorious acts, those doing evil acts.


Cultivate an attitude that is appropriate to the situation, managing properly the psychological space occupied by our energy field.


To the happy (सु:ख Sukha) people show friendliness (मैत्री Maitri). When we become a friend of those who are happy, then we avoid jealousy!


To the sad(दुःख Dukha) people show compassion (करुणा Karuna). Avoid the negativity of pity. 


To the people doing good deeds (पुण्यः Punya) show them cheerfulness (मुदिता Mudita) so that they are energized to continue their good works.


To the people doing bad deeds (अपुण्य aPunya), do not get entangled (उपेक्षा Upeksha) in their energy field. Be silent. In the Karma Yoga of Bhagavad Gita, we perform whatever action we need to counter the bad, but here, if we are not (yet) graced by the universal consciousness to head into battle, we just need to maintain the sanctity of our own energy field.

1.34 Pracchhardana vidhārānābhyām vA prānasya

प्रच्छर्दन विधारणाभ्यां वा प्राणस्य  

Expulsion of the breath and holding it outside, the life energy of prAna becomes the sole object of focus - without even the breath. One can do full UdiyAna bandha, or use Kumbhaka with Asana stretches, or do Nauli in this mode.

Whatever it is, the fact that we are still living albeit not breathing, and with build up of CO2, this is a way to still the colored Vritti's also. After all, nothing is more important than living, so what's the use of all the colored Thought Forms.

1.37 Vitarāga-vishayam va chittam

वीतरागविषयं वा चित्तम् 

Or else, pick an object of attraction and "download" it, needless to say it needs be some kind of unconditioned ideal. 

Again, this is our conscious Being metaphor, applied to some Deva.

1.38 Swapna-nidrA jnAna-Alambanam vA

स्वप्ननिद्रा ज्ञानालम्बनम् वा  

Or else, from dreams we get the basis for deep knowledge, and this stops the colored Vritti's. Also from deep sleep, we reflect on how we have not been disturbed and are thus rested - and this too gives us deep knowledge.

In our conscious Being model these characters play themselves out in our Mindscape and generate scenarios in the form of "videos" which are our dreams. These dreams are encoded in symbology and that is why it is a good idea to have a thorough soaking in the Yoga cosmology which would help to make sense of these dreams.

And thence of course to realize that we could very well be characters in such a similarly-patterned dream of Life, which leads to so endless possibilities as to what to do now: