The Bhāṣya understands viṣayavatī pravṛtti as extraordinary sensory perception: concentration on the tip of the nose produces divine smell, on the tip of the tongue taste, on the palate color, on the middle of the tongue touch, and on the root of the tongue sound; the same principle applies to the sun, moon, planets, jewels, or rays of lamps. Such experiences stabilize citta, dispel doubt, and open the way to samādhi-prajñā. Direct experience of at least one taught detail is intended to establish confidence in scripture, inference, and the teacher's word, as well as in subtle realities extending to liberation.

The Bhāṣya describes two sorrowless, luminous vṛtti. When one concentrates on the lotus of the heart, the naturally luminous, space-like buddhi-sattva is experienced in the form of light from the sun, moon, planets, jewels, or lamps. In asmitā-samāpatti, by contrast, citta becomes like a waveless ocean: tranquil, boundless, and nothing but “I am.” Both luminous experiences give citta stability.

When the yogin's citta is colored by a dispassionate citta as its support, it gains stability according to the Bhāṣya.

The yogin's citta can assume the form of either a dream cognition or a sleep cognition and gain stability by taking it as a support.

The yogin should meditate on precisely the object he desires. Once citta has gained stability on that object, the Bhāṣya says, it gains stability on other objects as well.