'sankat ke samay dhairy, abhyuday ke samay (arthat jab shasan karane ka samarthy ho tab) kshama, sabha mean vaktrita aur yuddh mean shoorata shobha deti hai.'[1] shaanti ke samay ‘uttar’ ke saman bak–bak karane vale purush kuchh kam nahian haian. ghar baithe–baithe apani stri ki nathani mean se tir chalane vale karmavir bahutere hoange; unamean se ranabhoomi par dhanurdhar kahalane vala ek–adh hi dekh p data hai! dhairy adi sadgun oopar likhe samay par hi shobha dete haian. itana hi nahian; kintu aise maukoan ke bina unaki sachchi pariksha bhi nahian hoti. sukh ke sathi to bahutere hue karate haian; parantu nikashagrava tu teshaan vipath – vipatti hi unaki pariksha ki sachchi kasauti hai. 'prasang' shabd hi mean deshakal ke atirikt patr adi batoan ka bhi samavesh ho jata hai.
samata se badhakar koee bhi gun shreshth nahian hai. bhagavadgita mean spasht riti se likha hai samah sarveshu bhooteshu – yahi siddh purushoan ka lakshan hai. parantu samata kahate kise haian? yadi koee manushy yogyata–ayogyata ka vichar n karake sab logoan ka saman dan karane lage to kya ham use achchha kaheange? is prashn ka nirnay bhagavadgita mean hi is prakar kiya gaya hai– deshe kale ch patre ch taddanan sattvikan viduah– desh, kal aur patrata ka vichar kar jo dan kiya jata hai, vahi sattvik kahalata hai.[2] kal ki maryada sirf vartaman kal ke lie hi nahian hoti. jyoan–jyoan samay badalata jata hai, tyoan–tyoan vyavaharik dharm mean bhi parivartan hota jata hai. isalie jab prachin samay ki kisi bat ki yogyata ya ayogyata ka nirnay karana ho, tab us samay ke dharm–adharm sanbandhi vishvas ka bhi avashy vichar karana p data hai.
tika tippani aur sandarbh
sanbandhit lekh
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