This is the way the Sutras would read if one combined them according to Master E.K.'s "method."
Samples of interpretations are taken from:
  • Patanjali
  • Shankara
  • Rama Prasada
  • S. Vivekananda
  • James Haughton Woods
  • Master EK
  • S. Satchidananda
  • S. Venkatesananda
  • Osho
  • Bon Giovanni
  • Charles Johnson

Patanjali

patanjali Yogah

yogash chitta-vritti-nirodhah    I-2

tada drashtuh svarupe 'vasthanam    I-3

vritti-sarupyam itaratra    I-4

--

abhyasa-vairagyabhyam tan-nirodhah    I-12

tatra sthitau yatno 'bhyasah    I-13

sa tu dirgha-kala-nairantarya-satkarasevito dridha-bhumih    I-14

drishtanushravika-vishaya-vitrishnasya vashikara-sanjna vairagyam    I-15

Shankara

shankara Yoga is

inhibition of the mental processes.   I-2

Then the seer is established in his own nature.   I-3

Otherwise, it conforms itself to the mental process.   I-4

--

Their inhibition is by practice and detachment.   I-12

Practice is the effort of steadiness in it.   I-13

But practiced for a long time, uninterruptedly and with reverence, it becomes firmly grounded.   I-14

Detachment is consciousness of self-mastery, of one who has no thirst for any object either seen or heard about.   I-15

Rama Prasada

Yoga is

the restraint of mental modifications.   I-2

Then the seer stands in his own nature.   I-3

Identification with modifications elsewhere.   I-4

--

They are restrained by practice and desirelessness.   I-12

Of these, practice is the effort to secure steadiness.   I-13

And this is firmly rooted, being well-attended to for a long time without interruption and with devotion.   I-14

Desirelessness is the consciousness of supremacy in him who is free from thirst for perceptible and scriptural enjoyments.   I-15

Swami Vivekananda

vivekananda Yoga is

restraining the mind-stuff (Chitta) from taking various forms (Vrittis).   I-2

At that time (the time of concentration) the seer (Purusha) rests in his own (unmodified) state.   I-3

At other times (other than that of concentration) the seer is identified with the modifications.   I-4

--

Their control is by practice and non-attachment   I-12

Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.   I-13

It becomes firmly grounded by long constant efforts with great love (for the end to be attained).   I-14

That effect which comes to those who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment.   I-15

James Haughton Woods

Yoga is

the restriction of the fluctuations of mind stuff.   I-2

Then the seer (that is,the Self) abides in himself.   I-3

At other times (the Self) takes the same form as the fluctuations (of mind stuff.)   I-4

--

The restriction of them is by (means) of practice and passionlessness.   I-12

Practice is (repeated) exertion to the end that (the mind-stuff) shall have permanence.   I-13

But this (practice) becomes confirmed when it has been cultivated for a long time and uninterruptedly and with earnest attention.   I-14

Passionlessness is the consciousness of being master on the part of one who has rid himself of thirst for either seen or revealed objects.   I-15

Master EK

mst e.k. Yoga is

(the process of) stopping the behavior of the mind (formed consciousness).   I-2

Then the perceiver (in us) settles down in his own form (nature).   I-3

Otherwise (he undergoes) identification with behavior.   I-4

--

That (stopping the behavior of mind) is through constant repetition and non-attachment.   I-12

Repetition (of the idea) is to remain in that state (of stoppage) of behavior towards impressions.   I-13

When the repetition is applied to good deeds continuously without any gap for a long time it gains deep ground.   I-14

Non-attachment is that quality which shows signs of transcendence in a person who is away from the thirst for something seen or heard through aptitude.   I-15

Swami Satchidananda

satchidananda The restraint

of the modifications of the mind-stuff is Yoga. (mental modifications = the thought forms, workings of the mind)    I-2

Then the Seer (Self) abides in His own nature.    I-3

At other times (the Self appears to) assume the forms of the mental modifications.    I-4

--

These mental modifications are restrained by practice and non-attachment.    I-12

Of these two, effort toward steadiness of mind is practice.    I-13

Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness.    I-14

The consciousness of self-mastery in one who is free from craving for objects seen or heard about is non-attachment.    I-15

Swami Venkatesananda

venkadesananda Yoga happens

when there is stilling (in the sense of continual and vigilant watchfulness) of the movement of thought - without expression or suppression - in the indivisible intelligence in which there is no movement.    I-2

In the light of non-volitional, non-moving and therefore spontaneous and choiceless awareness the undivided intelligence with its apparent and passing modifications or movements of thought within itself is not confused with nor confined to any of these. Then (when yoga thus happens), the seer or the homogeneous intelligence which is ignorantly regarded as the separate experiences of sensations and emotions, and the separate performer of actions, is not split up into one or the other of the states or modifications of the mind, and exists by itself and as itself.    I-3

At other times, when yoga does not happen and when the mind is busily occupied with the movement, there is a cloud of confusion in the undivided, homogeneous intelligence. In the shadow of that cloud, there arises false identification or cognition of the movement of the mind-fragment and hence distorted understanding .The single concept or idea or the single movement of thought is mistaken as the totality.    I-4

--

The right understanding and the realization of the real nature of these five categories of mental states, is gained by 1) right exertion, and 2) the simultaneous, effortless and wise avoidance of the distracting influences. The latter includes the non-arousal of cravings and attractions that compound one ' s confusion, and the steady perception in the inner Light that the mistaking of the mental states for the undivided intelligence, is both the cause and the effect of the clouding of the Light. Such perception is sufficiently strong and wise to know that the intelligence is forever uncoloured by ignorant waywardness.    I-12

Any steady and continuous or persistent and vigilant endeavor to stand firm in the understanding of the truth of the indivisibility of cosmic intelligence is known as spiritual practice (right exertion).    I-13

But, when is one said to be well grounded in practice? When this spontaneous awareness or cosmic consciousness continues without interruption, for a long time, and one is devoted to it with all one' s being, in all sincerity and earnestness .    I-14

How does one avoid distracting influences, without being distracted by such effort? When the consciousness functions in a masterly way so that the compulsive and over-powering craving for objects seen or heard of, is skillfully (that is, without suppression or expression, inhibition or indulgence) turned upon itself - there arises an intense and consuming quest in quest of the what, how and where of the craving itself: that is known as uncolouredness or dispassion.    I-15

Osho

osho Yoga is

the cessation of mind.    I-2

Then the witness is established in itself.    I-3

In the other states there is identification with the modifications of the mind.    I-4

--

Their cessation is brought about by persistent inner effort and non-attachment.    I-12

Of these two, abhyasa the inner practice is the effort for being firmly established in oneself.    I-13

It becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion.    I-14

The first state of vairagya, desirelessness -- cessation from self-indulgence in the thirst for sensuous pleasures, with conscious effort.    I-15

Bon Giovanni

Union is

restraining the thought-streams natural to the mind.    I-2

Then the seer dwells in his own nature.    I-3

Otherwise he is of the same form as the thought-streams.    I-4

--

These thought-streams are controlled by practice and non-attachment.    I-12

Practice is the effort to secure steadiness.    I-13

This practice becomes well-grounded when continued with reverent devotion and without interruption over a long period of time.    I-14

Desirelessness towards the seen and the unseen gives the consciousness of mastery.    I-15

Charles Johnson

Union,

spiritual consciousness, is gained through control of the versatile psychic nature.    I-2

Then the Seer comes to consciousness in his proper nature.    I-3

Heretofore the Seer has been enmeshed in the activities of the psychic nature.    I-4

--

The control of these psychic activities comes through the right use of the will, and through ceasing from self- indulgence.    I-12

The right use of the will is the steady, effort to stand in spiritual being.    I-13

This becomes a firm resting-place, when followed long, persistently, with earnestness.    I-14

Ceasing from self-indulgence is conscious mastery over the thirst for sensuous pleasure here or hereafter.   I-15

j. krishnamurti




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