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

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In spite of all these logical assertions, there is still a resistance on the part of the international intellectual community to accept Raja Yoga or Vedanta as scientific. This is true especially of the practitioners of conventional scientific disciplines. The only way one can probably convince these skeptics is to present these esoteric sciences in the language of material sciences, like physics, chemistry, and biology. We have cited Feynman earlier who said that the test of all theory is experiment. This is the methodology followed in science, namely experimental investigations under controlled conditions with the use of the latest techniques of data analysis. Is it possible to adopt the same method to demonstrate that Raja Yoga too is scientific?

One major reason why a large number of people around the world are going in for Yoga today is its emergence as an alternate system of health care. This role has been recently recognized, so much so that the Government of India has a Department of Alternate Medicine, dealing with Ayurveda, Yoga, Unani, Siddha and Homeopathy (Ayush) as systems of therapy.

This has been made possible by a good number of medical doctors recognizing the value of Yoga Therapy as an adjunct to their allopathic practice. This is true not only of India, but of the West also, where more and more people are being attracted to this non-invasive technique of treatment.

In view of these developments, a time has come when scientific investigations need to be undertaken to quantify the benefits of Yoga. Swami Vivekananda Yoga Anusandhana Samsthana at Bangalore has been engaged in this task for the last two decades. As a result, more and more intellectuals and thinkers have started recognising the rational and scientific nature of Raja Yoga. This effort needs to be strengthened and replicated around the globe, for the greater benefit of humanity.

Concluding Remarks

When we compare the scientific method adopted by scientists with the instructions laid down by Patanjali in his Yoga Sutras, we are struck by the remarkable character of the latter. The Sutras do not ask us to subscribe to any particular religion or godhead to the exclusion of others. They do not ask us to take their words on faith or authority. They challenge us to conduct the experiments upon ourselves. They do not prescribe any conditions about age, gender, colour, creed, etc.

The Yoga Sutras are universal and international in character. It is the universality and the non-dogmatic character of Yoga, which has attracted attention wherever it has been propagated. If there is any one spiritual discipline which can be considered to satisfy all accepted values of a scientific system, it is Patanjali"s Yoga Sutras. It is no surprise that it has been received enthusiastically and practiced all over the world. This Yoga is the contribution of Indian culture to the international community, of which we can justifiably be proud.