पृष्ठ:महादेवभाई की डायरी.djvu/३२५

46 अीसाश्री तर्कके पुजारी होनेके कारण सब कुछ अपना ही सच माननेवाले हैं। अपना सच और दूसरोंका झूठ, यह कहकर विरोध बढ़ाते हैं। जब कि हिन्दू धर्ममें हर प्रकारके अधिकारीके लिओ भावनाकी अलग अलग श्रेणियाँ हैं। "The Bhagavad Gita perhaps the most beautiful work of the literature of the “world, appears to many as a philo- sophically worthless compilation, because a great many different directions of thought affirm themselves within it simultaneously. To the Indian, the Bhagavad Gita seems to be absolutely unified in spirit. Shankaracharya, the founder of Advaita philosophy, the most radical form of monism, which has ever existed, was in practice a dualist, that is to say, a supporter of Shankhya Yoga during the whole of his life, and a polytheist in his religious practice. How was this possible ? Shankara's logical compe- tence is beyond all question. But he was more than a mere logician. Thus it seemed a matter of course to him, that different means should be used for different ends. In practice no one gets beyond dualism; it is impossible to think, wish, strive for, act at all without implicitly postulating duality. Why then deny it? It alters nothing. . . Are the Indians then eclectics? Indeed they are not. They are only the opposite of rationalists. They do not suffer from the superstition that metaphysical truths are capable of an exhaustive embodiment in any logical system; they know that spiritual reality can never be determined by one, but if at all, by several intellectual co-ordinates. The fact that monism and dualism contradict each other means just as little in this connection as the contradiction between the English and the metric system." " भगवद्गीता शायद दुनियाके सारे साहित्यमें सर्वोत्तम ग्रंथ है। तत्वज्ञानकी दृष्टिसे कितनोंको यह निर्माल्य ग्रंथ लगता है। क्योंकि असमें अक ही साथ अलग अलग दिशाके विचारोंका प्रतिपादन किया हुआ है । हिन्दुस्तानियोंको तो भगवद्गीतामें पूरी तरह अकवाक्यता लगती है । अद्वैतमतके संस्थापक शंकराचार्य, जो पुकार पुकार कर यह कहते थे कि ब्रह्मके सिवा कुछ भी सत्य नहीं है, व्यवहारमें द्वैती थे। अन्होंने सारी जिन्दगी सांख्ययोगका समर्थन किया है । और अपने धार्मिक आचरणमें अन्होंने अनेक देवताओंको माना है । यह क्यों कर हो सका ? न्याय या तर्कमें शंकरकी जबरदस्त शक्तिके बारेमें तो कोभी सवाल ही । ३०२