Vigyan main Adhyatma aur Adhyatma main Vigyan
Poora brahmand doo
rupoon se bana hai : (1) Bahya ya sthool- jo dikhta hai, tatha (2) Sookshma- jo dikhai nahi deta per hota hai. Manushya ka shareer bhi doo tarah ki indriyon se bana hai (1) Bahya (aankh, naak, kaan, twacha aur jiwha (2) Aantarik indriyaan – man, buddhi, chitta, ahankaar, abhiman aadi. Sthool jagat ko bahya indriyon dwara dekhte hain aur sookshma jagat ko buddhi se jaankar man ko uska anubhav karvate hain.
Prakrati aur manushya main kafi samantayen hain. In samantaon ki khoj aur uska kaaran hamain adhyatma ki aur le jata hai. Is khoj main vigyan ka bahut bada yogdaan hai, kyunki vigyan manushya shareer ke under bhi hai aur bahya jagat main bhi hai. Isi vigyan ka gyan hamare under adhyatmic jyoti jalaata hai.
Rasayan hamare under bhi hai aur bahar bhi. Hamare bheeter agaatar rasaynik kriyaen chati rehti. Hamari kriya kee pratikriya hoti hai. Hum yog karte hain, niyait rehta hain to hae koi shareeric samasya nahi hoti. Usi tarah jeevan ain bhi hum santulit rehte hai to hara jeevan shanty se goojar jata hai. Agar hu kisi ka bura karenge to uska nateeja hae bhi jhelna hota hai.
Bhautik shastra hame sikhata hai ki sansaar main jo bhi hai sabka hai, vyaktigat kuch bhi nahi. Jis tarah aasman ke tare, poore brahmand main phaili hui vidyut tarange, dharti ka chumakatva, suraj ki roshni adi per kisi ka ekadhikaar nahi ho sakta, usi tarah manushya jeeven bhi vyaktigat nahi hai, voh poore sansaar ka hai aur poora sansaar uska hai. Ye bhavan manushya ko tatasth banaati hai aur phir manushya tera-mera karna chod ker bhalai ka marg apna leta hai.
Ganit sabse moolyavan vishay hai jo hame apne jeevan ka ganit bhi sikhata hai, zaroorat hai ek sakaratmak dristikon ki. Ganit hame ekagra hona sikhata hai. Ganit ke kushal vidyarthi apne vidyarthi-jeevan main apni vishay ke prati poorna roopen samarpit rahte hain, ve deen-duniya main jyada kho nahi jate, unhe apna ek-ek pal moolyaan lagta hai. Ganit main zero mahatvapoorna sankhya hai, lekin uski mahatta uski stithi per nirbhar karti hai. Yadi zero kisi ek sankhya ke pehle lagaa ho to mahatvaheen hai lekin kisi sankhya ke peeche lagta hai to us sankhya ke sath-sath uska apna mahatva bhi bad jata hai. Manushya jeevan bhi shoonya ki tarah hota hai. Yadi ahankaarvash buddhimano, Gyaniyon-santon ke aage khade hoker apne ko sabse jyada gyani batata hai to uska koi mahatva hee nahi hai. Per ye hi manushya kisi satpururush ka anusaran kare to uska jeevan dhanya ho jaye.
Vigyan aur ahyatma ek-doosre ke paryay bhi hai aur poorak bhi. Vigyan ki maryadaon ko uske prati jigyasa ko apne jeevan main utarna hee adhyatma hai.