Patañjali Yoga Sūtra 1.3
तदा द्रष्टुः स्वरूपे ऽवस्थानम् ||3||
Then (tadā) [there is] the abiding (avasthānam | nom sg) of the Seer (draṣṭuḥ | gen sg) in his own form (svarūpe | loc sg).
When every inner movement no longer carries your attention away, the open space of awareness (draṣṭṛ) becomes tangible. Rest in that spaciousness for a moment without having to explain yourself.
When citta in this condition no longer presents any object, the seer's unchanging power of consciousness abides in its own form—as it does in kaivalya. Even when citta has emerged into activity, that power remains so in essence, but does not appear in the same way.
Then (i.e., at the time of concentration) it (the soul) abides in the form of the spectator (without a spectacle).
Then there is an abiding of the spectator in its own form.
Dann wird erreicht das Bestehen des Sehers (des puruṣa) in seiner eigenen Natur.
Then the Seer [that is, the Self] abides in himself.
Patañjali Yoga Sūtra 1.4
वृत्तिसारूप्यमितरत्र ||4||
Otherwise (itaratra), [for the Seer there is] conformity with the fluctuations [of Citta] (vṛtti-sārūpyam | nom sg).
A thought or feeling (vṛtti) can temporarily feel like your entire identity. Name what is present, feel your feet, and make a little space around it.
In the emergent state, the Puruṣa's activity is indistinguishable from the respective citta-vṛtti. The Bhāṣya compares citta to a lodestone: by mere proximity it serves Puruṣa as its master and becomes the seen for him. The text explains Puruṣa's awareness of the citta-vṛtti through this beginningless relation, not through a transformation of Puruṣa.
At other times (than that of concentration) it (the soul) is in the same form as the modifications (of the internal organ).
At other times, conformity to the functions.
Im andern Falle teilt er die Natur der Funktionen.
At other times it [the Self] takes the same form as the fluctuations [of mind-stuff].
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