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Patanjali Yoga And Scientific Value System-Part II-(How Scientific is this Yoga?)
Discoveries in science follow a particular methodology called the Scientific Method. This commences with the observation of natural phenomena, followed by a process of reasoning to find out why things behave the way they do. Based on such logical reasoning, a possible hypothesis is developed. This is only a tentative guesswork and needs to be validated. The hypothesis is then used to deduce results, which can explain phenomena that have either not been seen at all, or even if seen not understood. The final validity is, of course, through controlled experiments. According to Feynman, 'the test of all knowledge is experiment.'
Let us consider the Ashtanga Yoga in the light of the above. The origins of this Yoga are lost in the hoary antiquity of the past. We do not know when these discoveries were made and what the stages of the growth were till the findings were codified in the Yoga Sutras. All we are left with is a set of instructions which need to be followed scrupulously to achieve the end results. We also have records of statements of many great souls who have trodden this path and certified the validity of these instructions. In this sense, Patanjali's Yoga is an experimental science.
The laboratory, in which this science can be studied, is our own body and mind. Like any other treatise on physical sciences, the Yoga Sutras also challenge us to perform these experiments and check if the conclusions are correct. The study of any physical science requires the help of a competent teacher. Similarly, Yoga needs the help of a realised soul, so that the novitiate does not make any mistakes. These mistakes can prove costlier than those made in a science laboratory, since they may affect the psyche of the subject himself. Hence the greater need for guidance.
We will now examine how Yoga satisfies the criteria for being considered scientific. We saw above that there are four criteria against which science is weighed—Universalism, Communalism, Disinterestedness and Organized Scepticism. It needs now to be demonstrated that Yoga also displays these characteristics.
Universalism
Universalism
as
discussed
earlier
implies
being
independent
of
race,
colour
or
creed.
Ashtanga
Yoga
is
a
practice
from
which
none
is
barred.
Even
though
there
have
been
some
misconceptions
that
Yoga
is
a
purely
Hindu
practice,
it
is
now
generally
recognised
that
it
is
a
common
heritage
of
the
human
race.
It
is
in
the
second
half
of
the
last
century,
when
Yoga
practitioners
started
travelling
West,
that
this
realisation
has
dawned
on
the
westerners.
The
foundations
for
this
had
already
being
laid
by
Swami
Vivekananda
in
the
United
States
more
than
a
hundred
years
ago,
through
his
lectures
and
commentary
on
Patanjali's
Yoga
Sutras.
Today,
there
are
millions
of
practitioners
of
Yoga
in
the
West,
who
have
realised
the
truly
universal
character
of
this
practice
and
have
adopted
it
irrespective
of
their
personal
creeds,
gender
or
colour.
There
are
Yoga
schools
even
in
the
Middle
East
and
some
Islamic
countries
like
Turkey,
testifying
to
the
truly
universal
character
of
this
practice.
Communalism
The second characteristic, Communalism requires that knowledge should be freely accessible and public. This is obviously true of all ancient scriptures, whose wisdom is the common property of humanity. The intention of the ancient sages of India in compiling existing scriptural knowledge was not to gain wealth or fame, nor mislead the public. Their only interest was the welfare of human beings. However, of late, there have been instances, especially in the United States, of people trying to take patents on Yogasanas. The motive is obvious. But, all such attempts have come to naught, thanks to the vigilant public. Yoga is public property, but still comes with a proviso. It is always safer to learn it through a teacher, just like any other science.
Disinterestedness
This implies that knowledge should not be manipulated for personal ends or profit. This does not mean that one cannot take to Yoga as a career. In today's environment, where the individual has to take care of himself or herself, earning one's own livelihood in an honest way has the approval of society. But, what is meant here is that Yoga should not be misused to promote an ideology, as was the case with science during the time of Hitler and Stalin. This can happen only when Yoga becomes a possible political weapon. The chances of something like that happening are rather remote, and we hope that they remain remote!
Organised Scepticism
This last characteristic simply means, 'Do not take anything for granted just because somebody says so.' This was a dictum Sri Ramakrishna was very fond of and always encouraged his disciples to follow it. Patanjali, along with the sages of the Upanishads, is also of the same opinion. He gives a set of instructions in his aphorisms, without going into too many details, to be followed by sincere aspirants. This is the reason why his aphorisms are terse and can be properly understood only after much practice. The best commentators on these Sutras are those who have actually verified it through long practice. There is no place here for dogma or blind belief.
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