What more scientific and yet simple classification of qualities could be devised
in order to meet the requirements of those who have realized the illusory nature of sen-
suous perception and are bent on discovering the reality which is hidden behind the
phenomenal world? Our theories of matter may change in any way but the essential
manner of cognizing objects in the external world cannot change and therefore this
method of classification is independent of all theories and discoveries which may
come in the future development of scientific knowledge. Those who are in touch with
the scientific advancement in this field know how the discoveries of one generation
upset the theories of a previous generation and a classification based upon these pass-
ing theories and discoveries would always be subject to modification or complete
change. But the simple method based on the conception of Panca-Bhutas will stand
unshaken and unaffected amidst all the cataclysmic changes of scientific theories.
Nor can it be said that this classification suffers from the defect of over-
simplification. For, it is not a mere rough and ready method of classifying the external
world in a crude and arbitrary manner. It is related to the inner nature of things which
can be discovered only by the practice of Yoga as the few Sutras on this subject clearly
indicate. Modern scientific knowledge, though extraordinarily diverse, detailed and
precise, suffers from the great defect that it is divorced from knowledge of the inner
nature of things with which it deals. It considers matter as a thing apart from miad and
consciousness and so its jurisdiction must always remain confined to the surface of
things, their superficial appearance and behaviour. Yogic philosophy, on the other
hand, integrates into one comprehensive whole all aspects of manifestation—matter,
miid and consciousness because it has discovered by its special methods that these are
intimately related to one another. In fact, the whole theory and practice of Yoga is
based upon this idea of the interdependence of these three realities of existence and the
extraordinary powers which it is possible to acquire through Yogic practices shows that
the fundamental basis of the Yogic doctrine is correct.
This is not the place to go into a detailed discussion with regard to the nature of
the Panca-Bhutas, their relation with the Indriyas and the mind but the diagram given
in explaining II-54 shows the various factors which are involved, according to Yogic
psychology, in the process by which the external world is cognized by the mind. It will
be seen that the Panca-Bhutas by their peculiar action affect the Indriyas which then
transmute the purely physical vibrations into sensations. The sensations are the raw
material from which the mind elaborates the world of ideas by a process of integration,
ben green
(Ben Green)
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