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Patanjali Yoga And Scientific Value System-Part II-(How Scientific is this Yoga?)

By Staff

Patanjali Yoga
The Vedanta Kesari, p. 151-154, April 2006, Ramakrishna Mission

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.

To Be Continued

Story first published: Wednesday, July 23, 2008, 12:40 [IST]
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