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yoorop ke kuchh deshoan mean jo vashtav mean chadhe़-badhe़ haian, vaiyaktik evan rashhtriy unhnati ka karan yah hai ki ve log apane prapht kartavhy ke palan mean bahut tathpar evan ekanishhth hote haian. bahudha yah kaha jata hai ki ham bharatiyoan mean kartavhy buddhi bahut kam hoti hai, ham log bhay aur dabav se kam karate haian. yah akshep sarvatha nirmool nahian hai, paranhtu is kartavhyachhyuti ke liye dharm ko dosh nahian diya ja sakata. shrikrishhn ne bilakul shpashht aur sandighdh shabhdoan mean hamare samane kartavhy ka bahut ooancha adarsh upasthit kiya hai. ve kahate haian ‘apana dharm chahe vah gun rahit hi khyoan n ho, bhalibhaanti palan kiye hue doosare ke dharm se achhchha hai. apane dharm ke palan mean mar jana achhchha hai, doosare ke dharm mean jokhim rahati hai’[1].
manav-jati ka jitani bhi shaktiyoan se parichay hai, rashhtriy jivan ke sangathan evan punarvikas mean un sabaki apeksha athmabal ka adhik shthayi evan mahathvapoorn prabhav p data hai. athmabal se samhpanhn ek manushhy bhi manav-jati ki jitani sahayata kar sakata hai utani sansar ki sari bhautik samagri nahian kar sakati. shvarthathyog aur athmasanyam naitik jivan ke pran haian. jin netaoan aur sevavratiyoan ne kam, krodh aur lobharoop apani adham vrittiyoan ka daman karana sikh liya hai ve un logoan ki apeksha, jinamean yah gun nahian hote, adhik kam kar dikhate haian. shvarth thyag aur athm sanyam ke bina koee bhi purush chahe vah kitana hi chatur evan buddhiman khyoan n ho, athmabal ka arjan nahian kar sakata. aj apane desh ko shvatantr banane ke liye ham logoan ne jo rajanaitik sangram chhe d rakha hai usamean athmasanyam evan ahiansavrat ki jitani avashhyakata hai utani anhy kisi bhi naitik gun ki nahian hai. logoan ko dayithvapoorn padoan par pratishthit karane tatha unase shasan evan rashhtriy sangathan ka gauravapoorn kary karavane ke liye hamean sabase b di yoghyata yah dekhani hai ki unamean athmasanyam ki shakti yatheshht matra mean hai ya nahian.
bhagavan ne hamean yah batalaya hai– ‘athma ka athma ke dvara uddhar karana chahiye aur athma ko avasanhn nahian hone dena chahiye, khyoanki athma hi athma ka banhdhu hai aur athma hi athma ka shatru hai. jisane athma ke dvara athma ko jit liya hai usaki athma hi usaka mitr hai, kinhtu jise athma ka daman nahian kiya hai usaki athma hi usaka shatru ban jati hai’[2].
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