Yoga And The Society - Book Summary

Here is a comprehensive summary of the provided Jain text, "Yoga and the Society" by Dr. R. V. Ranade:

The article "Yoga and the Society" by Dr. R. V. Ranade argues that Yoga, as a science of psychology and sociology, offers a comprehensive solution to the multifaceted problems facing modern society, including economic, social, political, and basic needs issues. While acknowledging that Yoga is an ancient Indian science, the author notes a renewed global interest in it as a tool for societal improvement.

The author begins by defining society as a group of individuals bonded by common culture, language, and thought, guided by moral rules for individual coexistence and collective happiness. He then surveys the thoughts of prominent Western sociologists of the 19th century, including:

Auguste Comte: Emphasized the link between individual psychological development and societal scientific progress, advocating for unity of thought and ideals ("Consensus Universalis") and the family as the foundational social unit. He also proposed that spiritual powers (philosophers and scientists) should guide temporal power, a concept similar to ancient Indian principles.
Herbert Spencer: Believed societal progress stemmed from evolutionary processes and underscored the importance of "Individualism" in society's formation and perpetuation.
Emile Durkheim: Stressed societal unity through homogeneity of thought and behavior, asserting that individuals are born of society, highlighting society's role in personality development.
Max Weber: Connected individual psychology and religious thought to societal progress.
Wilfredo Pareto: Analyzed social systems through interrelations and mutual dependence, emphasizing the individual's mind.
Fardinand Tönnies: Highlighted customs and habits in maintaining family and societal bonds, with societal culture being shaped by individual emotions, purpose, values, and ideals.
Charles H. Cooley: Viewed society through a psychological lens, asserting that the individual's "self" reflects others in society, seeing society as an "interweaving and inter-working of the mental selves."

The author concludes this section by stating that these Western perspectives confirm Yoga's holistic and profound approach to individual and societal problems.

The article then examines the evolution of Indian society through different periods:

Ancient Vedic Period: Adherence to Upanishadic rules for individual and social discipline led to progress.
Period of Fall in Vedic Faith: Rigid application of religious principles led to social disharmony, prompting the rise of Buddhism and other sects to restore moral and cultural values.
Period of Patanjali: Patanjali's practical and accessible presentation of Vedic principles strengthened faith.
Historical Period: Invasions led to superficial societal changes, but new views were gradually integrated into Indian culture.
Modern Period: This is divided into four phases:
- Orthodox: Strict adherence to old traditions.
- British Rule Stabilization: "Reformists" imitated Western manners, possibly for social/political gain.
- Ultra-modern: A chaotic period marked by a wave of "Individual Freedom" that questioned morals, religion, culture, and social discipline.
- Period of Realisation (Present Day): A global reawakening and renewed interest in morals and spiritual satisfaction, recognizing the detrimental effects of detachment and heterogeneity. People are increasingly viewing Yoga as the solution to inner and outer life problems.

The author emphasizes Yoga as a "Science," based on eternal laws of higher life and not dependent on other systems. Citing Annie Besant, he calls it a "science of psychology," aligning with Patanjali's definition of Yoga as "the restraint of mental operations" (Citta Vritti Nirodha). He explains that 'Citta' is more comprehensive than the modern concept of 'mind,' encompassing consciousness across all planes. Yoga, therefore, is a science of psychology with a wider and deeper perspective.

The article then discusses Yoga's Application to Society, highlighting Ashtanga Yoga (Eight-Faceted Yoga) as a means to achieve happy and disciplined individuals, leading to societal peace and prosperity. The eight limbs are: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi.

The author focuses on the external limbs (Bahiranga Yoga), particularly Yama and Niyama, as most relevant for societal harmony and personal discipline. He believes sincere adherence to these principles can solve many contemporary problems.

Yama (Self-restraints/Vows of abstention) are described as moral and prohibitive, forming the ethical foundation of life and serving as rules of social discipline. The five Yamas discussed are:

Ahimsa (Non-violence/Harmlessness): An attitude of non-harm towards all creatures, based on recognizing underlying unity. The author criticifies the disregard for animal life in modern food habits and stresses that Ahimsa applies to thoughts, emotions, and words, not just actions.
Satya (Truthfulness): Encompasses avoiding exaggeration, equivocation, and pretense. It fosters trust and respect, preventing vices like bribery. The author quotes a Sanskrit verse advising speaking truth that is pleasant and avoiding unpleasant truths or pleasant falsehoods.
Asteya (Abstaining from stealing): Extended to abstaining from all forms of misappropriation, including taking credit for others' work or accepting undeserved privileges. The attitude should be that what belongs to others is like poison. This is crucial in an era of "quick money" where even professionals have become money-makers, and it promotes simple living, guards against ambition, and brings mental tranquility.
Brahmacharya (Sexual continence): Idealistically means renouncing not just physical indulgence but also thoughts and emotions related to sexual pleasure. More broadly, it means freedom from craving for sensual enjoyments and luxuries. For the common person, it is vital for preserving health of mind and body, requiring restraint of the five senses. Within family duties (Grihasthashrama), it is also significant for population control.
Aparigraha (Absence of greediness/Non-possessiveness): While acknowledging the need for essential possessions, the author criticizes the limitless desire for wealth and material things, which consumes time, energy, causes anxiety, and leads to fear of loss and regret. This principle fosters detachment and happiness, citing the story of a shirtless happy man. Lust for possession is the root of discontentment, and hoarding might deprive those in need.

Niyama (Fixed observances) are described as disciplinal and constructive, to be practiced daily regardless of circumstances. The five Niyamas discussed are:

Sauca (Purity and cleanliness): Applies to both body and mind, emphasizing the link between a healthy mind and body. Proper diet (moderate, simple, avoiding meat, spices, alcohol) and practices like meditation and prayer contribute to purity of body, mind, speech, and behavior, leading to genuine tranquility.
Santosa (Contentment): Achieving mental equilibrium amidst external influences. Minimum requirements lead to minimum frustration. It's a positive, dynamic state, not laziness, involving indifference to personal enjoyments to attain peace beyond illusion and misery.
Tapa (Austerity/Penance): Represents purification, self-discipline, and willpower. It builds pure character and ideal personality. Tapa has three aspects:
- Physical: Associating with good people, politeness, kindness, self-restraint.
- Verbal: Truthfulness, soft speech, prayer recitation.
- Mental: Peaceful and cheerful attitude, mental restraint, wishing well-being for all. This Niyama promotes patience and tolerance, reducing stress.
Swädhyāya (Self-study): The study leading to self-knowledge, achieved through scriptures, prayers, and the theoretical and practical principles of Yogic ideals. It enhances concentration and mental stability. This study begins intellectually and progresses through reflection and meditation to gain inner knowledge and devotion.
Śwarapranidhāna (Dedication to God): Involves a conscious effort to withdraw from ego-centric consciousness towards the Supreme consciousness. It allows dedicated work in various life spheres. The author notes the weakening of bonds of affection, unity, sacrifice, and dedication in modern society, which can be overcome by observing these moral laws.

The author briefly touches upon the next three Bahiranga Yoga facets:

Asana (Yogic postures): Seen as physical culture, promoting health and preparing the body and mind for meditation. Patanjali defines Asana as steady and comfortable, achieved through relaxation and meditation, leading to resistance to adverse conditions. It makes the body healthy and fit for Pranayama, enhancing willpower.
Pranayama (Regulation of breath/life-force): Controls Prana, the vital force linking matter, energy, mind, and consciousness. It is crucial for good health and concentration, serving as a basis for Samadhi.
Pratyahara (Abstraction): Involves eliminating sensory distractions from the outer world, allowing mastery over internal mental images (memories and anticipations) through Dharana and Dhyana. It teaches control of senses by the mind and withdrawal from worldly attachments, leading to better performance and detachment from attractions and sorrows.

The author summarizes that the five Bahiranga practices sequentially address disturbances to the mind: Yama and Niyama correct moral defects, Asana removes physical disturbances, Pranayama regulates vital forces, and Pratyahara eliminates sensory distractions. While sequential practice is useful, some experts believe they can be mastered independently. The Bahiranga aspects are more accessible to beginners and directly relate to daily life.

The article concludes with a call to propagate the simple rules of Yoga to new generations in homes, schools, and society. The author believes this will foster individuals with healthy minds and bodies, leading to a homogeneous society, breaking disharmony, and bringing peace and progress to the world. He deliberately omits discussion of Dharana, Dhyana, and Samadhi (Antaranga Yoga) as being beyond the scope of the immediate discussion on society.