Sutra I. 3 tada drashtuh svarupe avasthanam

Alternatives:

So that (tada) we-abide in the original splendorous clear light (drashtuh) of our inherent original true nature as-it-is (swarupa) as it is revealed in All. When the veil (citta-vrtti) lifts, then unobstructed awareness is revealed -- a disclosure of our natural/unconditioned and uncontrived state of mind. Metaphorically, the citta-vrtta are like clouds, particulates, or smog, limiting/obscuring the unobstructed sky (the cit or pure consciousness).

As we let this innate light shine through unobstructed, we then become firmly rooted (vasthanam) and become consummated in our original true nature (swarupa) of pure consciousness [without being hindered, uprooted in false identification, distraction, dissipation, dissuasion, or other corruptions of consciousness by action of the citta-vrtta].

rupa: form

drastah: From the light of the seer; the light and power of the seer's power of seeing/knowing; pure vision; natural light; clear light. the light that reveals the truth. When the seer abides in swarupa, it is not ordinary seeing/knowing, rather it is supersensible seeing --samadhi.

swa (sva): own; self; it is as it is.

swarupa (svarupa): literally self form; inherent form; true form as-it-is; in its own form as it is, original unmodified form untouched by biased or imperfect modes of perception, one's own real condition, or true unmodified form. True uncompounded, uncontrived, and unconditioned true self nature as-it-is recognized inside as well as in all beings and things devoid of the citta-vrtta.. Unmodified and not reified primordial  naked form as it is. Swarupa is the universal atman when understood transpersonal as one with Brahman -- the true nature of self; i.e., the true purusa. True nature of things; the natural mind. As sahaj samadhi (uncontrived/natural and unconstructed). See III.3 swarupa-sunyam)

avastha: condition. Thus, avasthana: abiding: residing, resting inside, dwelling, settling in, being, standing on its own without need for any external support.

Commentary: Then the true innate power and scope of the mind's true nature is revealed. Then the true nature of the mind is revealed further revealing the true nature of reality as a natural innate free expression. The power and scope of the mind's true nature is revealed as the yogi awakes into primordial eternal deathless and limitless conscious presence beyond words and human concepts (when the citta-vrtti cease). That inherent natural connection, is our native birthright where fragmentation and neuroses cease in the integrity conjoining together consciousness and nature – all beings as one family, where a yogin reflects and expresses that unitive whole in all his and hers actions, and thoughts without conflict, inhibition, or repression. Timeless and boundless wisdom is a living book, where all are our relatives and kin -- Vasudev Kutumbhkam --the Universe is One Family.

When the distracted and conditioned mindfield is liberated from its past conditioning and  habituated mental/emotional tendencies, then the universal reward of yoga is realized as natural unconditional free heart expression devoid of artifice.

Keeping in mind that the term, nirodha, is passive, thus yoga is not to be mistaken as an active restraint, suppression, repression, nor control of the mind (as is too often mistranslated), but rather it occurs as the cessation, elimination, cancellation, pr dissolution of the obfuscations of the citta-vrtti. When the vrtti cease, the mind field is silent, empty, and open. Hence self liberation (freedom from the egoic mind) is possible at that moment, allowing space for a greater intrinsic intelligence to self arise -- the Now Awareness. The innate dormant self luminous wisdom that was previously overshadowed by the vrttis is now no longer misidentified, but allowed to dawn and take its rightful seat. This is the realm of sat-chit-ananda (pure beingness, pure consciousness, and absolute bliss). This experience is gradually and increasingly experienced through effective yoga practiced over time. Such deep experiences then become more accessible in both practice and everyday acting as mutual synergists. This is the integrative uninterrupted yoga in NOW awareness that becomes continuous -- in All Our Relations.

Swarupa, means in its own original unconditioned true form (rupa)-- as-it-is, residing in its own rightful (swa) abode (rupa), or in its true natural form without modification, distortion, or artificial conditioning. Swa means as-it-is by itself unelaborated upon by the mindfield, while rupa means form. Thus swarupa can likewise be defined as being in its own true form as-it-is or natural true "self" devoid of reification/modification or conceptual elaborations of any kind. Since according to Patanjali's definition of samadhi in III.3, form is empty of a separate self (swarupa-sunyam), swarupa is universal and translocal. Hence, this is realized through experiential practices of dharana (contemplation) and dhyana (objectless unsupported meditation) leading up to samadhi (swarupa-sunyam) (III.3).

In yoga, the true form devoid of the modifications (vrtti) is not an existential, indifferent, catatonic, nor neutral state, but rather a profound transpersonal realization and expression of the unconditioned natural mind. The universal mind stuff shines forth out of Source and as such, beingness and existence are unified, One then sees Reality and all things as-it-is in their true form without distortion or spin. There is no externally imposed limitation of a separate, limited, or biased viewpoint, viewer, or seer, because one's eyes have been opened in this transpersonal non-dual profound sense as a Seer (Rishi or Rsi) to see Self in all - in the sacred sphere of All Our Relations

When the third eye of non-dual seeing has been opened, one sees the light. That light is implicate and inherent, but the eyes ignored it. Hence swarupa is our own true nature of mind as-it-is. It is identical with primordial consciousness manifested. This occurs when the mind field (citta-vrtta) no longer identifies with apparently separate phenomena, but rather the field of view is entirely clear, open, and unobstructed. The prisons of the citta-vrtti that normally coalesce or stick to limited identifications with things no longer occur. This is our natural primordial state -- swarupa-sunyam as Patanjali describes in III.3 as samadhi. It is a state totally empty of a separate self (egoic identifications). This again is all inclusive and pervasive the Unitive and Universal experience of the Great Integrity which we truly are. This is known as self awareness when the veil is lifted. It is known as jivamukti while it is experienced embodied.

Hence, we are not identifying here as a separate physical body, but rather affirming our true primordial nature; i.e., the mind-essence, while embodied Here and Now in NOW Awareness. Form (rupa) has no individual owner (swa) ultimately in samadhi, as is stated in III.3 (samadhi is swarupa-sunyam). Form is empty of self, and it is inseparable from that true essence. That empty space is self-luminous and is contained in all form, as well as form is contained in it. Form implies a content, but that content in reality, is empty of limitations whatsoever. This is the reality in which this sutra is pointing (nirbija samadhi as the crown jewel of yoga).

Drastr in this context then is the seer (the one who sees), but here revealing the universal Intelligence principle behind seeing, the process of seeing, the splendorous light behind the process because now the seer is resting in their true abode, where vasthanam means simply to abide within -- resting as-it-is without any restlessness. Where the common man's consciousness ordinarily wanders from object to object through the attachment of the vrtti -- through attachment to apparently separate "selves" through processes of limited false identifications or in short through ignorance (avidya), here the seer is not so attached, but rather rests in its true nature or authentic self without delusion.HERE the seer "rests" (avasthana) in their own inherent true nature (swarupa).

So this, yoga, is a union of consciousness with beingness, then the seer rests in his/her own true nature. In a tantric sense this is when siva (the consciousness principle) and shakti (as the creatrix or manifesting process) are wedded in shiva/shakti -- in the profound non-dual union of satchitananda -- of pure consciousness, pure being, and pure fulfillment and completion. Similarly we can say that yoga is the process that brings us into this completeness, thus abiding in our natural unalienated and universal timeless state -- our true self (purusa) where the machinations of the citta-vrtti have become stilled and deceased.

Keeping Quiet