Tada Drashtuh Svarupe Avasthanam (Yoga Sutra 1.3) — Word-by-Word Meaning
तदा द्रष्टुः स्वरूपेऽवस्थानम्
Every Sanskrit word explained in English
Word-by-Word Breakdown
तदा
tada
Then (when the mind is stilled); at that time
द्रष्टुः
drashtuh
Of the seer; the witnessing consciousness (Purusha)
स्वरूपे
svarupe
In its own essential nature, its true form
अवस्थानम्
avasthanam
Abiding, resting, establishment, dwelling
द्रष्टा
drashta
The seer — pure awareness that witnesses all experience
स्वरूप
svarupa
One's own form or intrinsic nature, unconditioned by the mind
तदा द्रष्टुः स्वरूपे अवस्थानम्
tada drashtuh svarupe avasthanam
Then the seer abides in its own true nature
अवस्थान
avasthana
The state of being established in oneself, no longer identified with the fluctuations of mind
Complete Translation
Then the seer (the Self) abides in its own essential nature.
Origin & History
Source: Patanjali Yoga Sutras 1.3
Author: Patanjali
Period: Classical (c. 2nd century BCE – 4th century CE)
This is the third aphorism of the Samadhi Pada in Maharshi Patanjali's Yoga Sutras. Following the definition of yoga as the stilling of the mind (1.2), Patanjali states its fruit: the seer abides in its own true nature. This single line points to the ultimate aim of all yogic practice — the realization of pure consciousness, free from the disturbances of the mind.
Frequently Asked Questions
What is the meaning of Tada Drashtuh Svarupe Avasthanam?▼
From Patanjali's Yoga Sutras 1.3, it means 'Then the seer abides in its own essential nature.' When the mind's fluctuations cease (as defined in 1.2), pure consciousness — the Purusha or seer — rests in its true form, the goal of yoga.
Who is the 'seer' (drashta) in this sutra?▼
The drashta is the Purusha — pure, witnessing consciousness that observes all experience but is never changed by it. It is the true Self, distinct from the chitta (mind) and its modifications.
How does this sutra relate to Yoga Sutra 1.2?▼
Sutra 1.2 defines yoga as the stilling of the mind's modifications; sutra 1.3 states the result — that the seer then abides in its own nature. Together they form the complete classical definition of yoga and its goal.
What does the seer experience otherwise?▼
The very next sutra (1.4) says 'Vritti-sarupyam itaratra' — at other times, the seer appears to take the form of the modifications, identifying with the thoughts and emotions of the mind. Yoga restores it to its own true nature.
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