शनिवार, 2 दिसंबर 2017

The lost house


The lost house

My village had a few pucca buildings and many small huts. The owners of the pucca buildings were obviously rich. They owned most of the land of the village. They commanded lot of respect among the locals and were very proud of their status. Why a few people owned most of the land and why most of the villagers tolerated that situation is a matter of research but the fact remained that the villagers had well-adjusted with the situation and had not much to complain. Very few villagers had formal education.

The small village had lot of attractions. It had surroundings full of greeneries. The temples around, although not well maintained, had many visitors. The villagers were mostly believers. Not much of pomp and show but attractive because of simple and straight dealings, they had a busy life. They would get up early morning and go to their lands and remain busy throughout the day.

In so far as livelihood is concerned, there were not much options before them. Either you become a labourer or cultivate your own land. There was indeed school five kilometres away. Many children preferred to avoid it. If forced, they will start for the school and get lost in the long intervening forest. The school was on the other end of the   forest, so the parents would hardly know about this.

Richa was the only child of her parents. She was barely five when her mother died. Her father, Mohan, a labourer, had no formal education but had heard about the school. One-day Ranjan, a social activist, came to the village and inspired the villagers to send their wards to the school and also offered financial help.  They were also informed about the schemes of the Government which would benefit them if they send their wards to the school. Many villagers liked the idea and started sending their wards to the school.

Harakhu, too, heard Ranjan, the activist but was not inspired. Further his economic condition, too, did not favour the idea. His only son, Krishan used to help him earn livelihood. However, Krishan saw other boys and girls from the village going to the school every day. He hardly understood the purpose of children going out every day nor he knew anything about its benefits. However, he was attracted as it would give him an opportunity to get out of the home and to mingle with the fellow boys and girls. So, he requested his father to allow him to join the school.

Harkhu ,however,was not enthusiastic about this proposal for variety of reasons. However, Ranjan heard about this and persuaded him to allow Krishan, his only son, to go to the school. He was told that the boy would get free mid-day meal besides some cash awards, too, may be given by the NGO being run by Ranjan the social activist. Harkhu agreed mainly because of the temptations of getting some cash awards besides freedom from feeding his son during the day time.

That is how Krishan began his daily journey to the school. Richa too, belonged to the same village and used to go to the same school. Gradually they started going together as the timings and destination synchronised. Many other children from neighbouring villages will join them on the way. By the time they approached the school, it used to be a huge crowd of children surging towards the school.

I had chance to get formal education. Perhaps the only graduate from the village, I managed to get the job of teacher in that school. The monthly salary was, too, low but I preferred to work their primarily because it offered a great opportunity to serve the locals. The Headmaster of the school being inspired by my interest in social activities made me in charge of the mid-day meal scheme. Besides, I was also looking after extra-curricular activities and was also imparting yoga training to the students.

What was not acceptable to me was the attitude of Ranjan and his fellow activists. They would try to persuade me to be their associate in stealing money from the funds provided for the mid-day meal. I stoutly opposed the idea. This was not liked by them. Although they pretended to be the well-wishers’ of the villagers but in reality, they were not. There only interest was to gather more and more children in the name of education by alluring the simple villagers and then to make easy money by syphoning off most of the funds provided by the Government for this purpose. To help this, they would provide poor quality foods, show increased numbers of students, even quantum of food provided was, too, meagre to satisfy the hungry students.

One day while I was travelling from my village to the school I overheard Harakhu and Mohan talking about  the poor quality of the mid-day meal being provided to their children. They were also disappointed about not getting any cash rewards as promised earlier although they were provided with the pass book issued by a local post office. The pass book had many entries of money coming in and going out but hardly anything went into the pocket of Harkhu or Mohan or for that matter any of the similarly placed persons but they could not understand how to redress their grievances. In fact, they were, too, much afraid of Ranjan and his fellow activists who had hired muscle men to intimidate the passbook holders even on the slightest protest.

I was socked on hearing all this. Not that I did not had the idea of ongoing bungling’s but I could not imagine about the gravity of the situation until I had the chance to be in charge of the scheme in that school. I used to read from the news papers about these things and also heard about involvement of the high ups in the matter but here in the school I was seeing things and hearing about the malpractices from the horse’s mouth.

Being dissatisfied with the poor management of the ongoing mid-day meal schemes the locals led by Harakhu, and Mohan gathered around the school and tried to meet the Headmaster. Gradually the number of protesters started increasing. Many persons from the nearby villages gathered around. Harakhu started speaking about the malpractices. He spoke in local dialect. His language was simple but tough .It was forceful and full of facts. This excited the listners. They started raising slogans. Unfortunately, my name was being taken at the top of the voice. In their view, I too, was an associate of Ranjan and his fellow activists .

While the meeting was in progress, I saw four-five musclemen coming around. immediately after reaching there, they started beating the protesters. On seeing the musclemen heralding Lathis and other dangerous equipment’s, most of the them fled away. Mohan who till then was standing with Harakhu, too, fled away.

The musclemen started beating people recklessly. In a couple of minutes, the whole meeting ground was packed with the injured persons. Hardly anybody was there to attend upon them. Harakhu, too, got injured but was in a position to speak. He tried to contact the local police but none came until Ranjan and his fellow activists arrived. They started blaming me for the entire episode. According to them, I was responsible for the ongoing bungling.

The police arrived only after everything was over. The stage was taken over by Ranjan. Harakhu who had been leading the protest was whisked away by the musclemen in the name of medical treatment and was thrown somewhere in the forest area. Soon thereafter I was arrested by the police on the basis of the FIR lodged by Ranjan. I tried to argue with them about the injustice being meted out to me but there were no takers. I was left alone.

Serious allegations invoking several dangerous provisions of the Indian Penal code were made against me in the FIR lodged by Ranjan. Actually, it was a do or die situation for them as well. If they succumb to the pressure of the locals, their entire bungling’s could have been unearthed. They were involved not only in the mid-day meal schemes bungling’s rather in many other such social schemes where money was pouring in like anything. All they had to do was to maintain their passbooks and manage money being deposited by the Government schemes with the connivance of the local postmaster and the musclemen who would get hefty amount as cut money every month.

While I was in the police custody at the policed station, I saw dead body of a young man being brought there. I was told that It was Harakhu who was injured during attack by the musclemen and was thrown out by them in the forest. He reportedly died of over bleeding. Now the police had a chance to further aggravate my problem by adding an additional section 302 in the charges framed against me.

I tried to contact the Headmaster of the school as he had been showing great sympathy towards me whenever I used to talk about these wrong practices with him and would often say few good words about my work as well but all these were eye wash.in fact, he, too, was hand in glove with them and was perhaps a beneficiary of the loot. He had tried to protect the illegal activities of Ranjan on many occasions.

Next day I was produced before the Magistrate who remanded me to 14 days police custody as the Public Prosecutor was, too, much vociferous about seriousness of the crime committed by me which interalia involved murder of an innocent Harakhu with my connivance. As soon as the Magistrate ordered my police custody I was whisked away from the court room to a nearby police van which was kept ready. I started towards endless journey of torture and harassment at the hands of the police who had been doing everything in their command to strengthen the police case against   me.

 I was suspended from the school because of the criminal case lodged against me. While in the police custody I was subjected to third degree methods to force me to accept the crime which I had never committed. But I had not much option. I signed at the bottom of the blank paper and handed over it to the Police just to escape further harassment. Based on my confessions, the public prosecutor opposed my bail vehemently in the court. The judge agreed with him and sent me to the judicial custody. That is how I landed in the Central Jail.

My case was decided by the Sessions court. Lot of arguments were placed in the court mostly from the side of the prosecutionists. Hardly anybody wanted to tell the court about my side of the story. The judge used to fumble sometimes as he was finding it difficult to believe the prosecution version but the proofs were heavily loaded against me. He, too, had not much option but to pronounce life imprisonment for me on account of murder of Harkhu during the protest march of the villagers.

15 years have passed since I landed in this jail. My behaviour all along was praiseworthy. While in jail I used to teach the inmates. Many of them had acquired formal education with my help. So, jail authorities recommended to the Government to release me before time. The matter was decided favourably and I was released from the jail on the eve of the Independence Day.

I returned to my village just on the Independence Day. Lot of changes had taken place in the village. Many pucca buildings had come up. There was a school just next door. The students there had gathered to celebrate the Independence Day. The tricolour flag was being hoisted. I reached there. Nobody recognised me. I stood silently for a while, saluted the national flag and moved towards my own thatched house in the village. I could not find my house despite best efforts. The house was demolished and the land was occupied unauthorizedly by my close relatives living in the village. I tried to speak to some villagers but none showed any interest. I moved here and there for the whole day. I tried to contact the village heads but the efforts proved futile. I was tired. I could not understand what to do next. I wept for a while and left the village for unknow destination………….

While passing through the forest I saw an old fellow moving around. His face resembled Harakhu. But he had died many years ago. I was punished with the life imprisonment because of his death following fatal injury during the attack by Ranjan and his fellow activists. How can he be there? But his face resembled entirely Harakhu.I gathered Strength and asked him about his identity. He confirmed he was Harakhu. Then he started telling his story. Actually, he had never died. He was alive although he had lot of injuries but Ranjan and his fellow activists had got him declared dead just to implicate me. In fact, he was taken to the hospital by some unknown persons who happened to go through the forest. He recovered miraculously and never returned to his village thereafter.

Harakhu was coming to the village after a long gap. I was immensely surprised by the development. Harakhu took me to the village. There was a great hue and cry. The entire village gathered to see Harakhu alive after such a long gap. Harakhu was given a heroic welcome! Harakhu introduced me to the villagers and told them about conspiracy hatched against me. They were extremely angry with Ranjan and his fellow activists as I had suffered so much without any fault.

 The villagers planned to punish Ranjan and his fellow activists who had done so much harm to me. But he fled away from the village. He was running fast across the forest. It was about 8PM.The forest area was looking dangerous. All of a sudden, he felt as if his legs have been tied by something. He could not understand much before he became unconscious. He was attacked by a cobra. Its venom acted fast. Ranjan died within minutes. His dead body was located by passers next day. The villagers gathered around but none had any sympathy for him. They would whisper:” Justice has been done!”. However, they were full of love and sympathy for me.

Next day the villagers held a meeting and decided to restore me my lost house. They located my land and got a house constructed thereupon in a few days. I was feeling satisfied to get back my lost house and also respect among the villagers. Truth had prevailed albeit after a lot of sacrifice………..But it was, too, late. I kept thinking about the past. I got the lost house but what about many golden years of my life which I had already lost?

 It was Ten PM. I was, too, much tired so I slept. Next morning, I got up totally refreshed. I heard a voice coming from within “You have won, you have prevailed”.


बिधवा विआह




 


बिधवा विआह


समाजक मान्यता, विधि-विधान एवम् लोक व्यवहार समय साक्षेप अछि। जे बात-विचार पचास सय साल पहिने अनिवार्य चलैत छल से आइ-काल्हि जँ लोक करए तऽ हस्यास्पद भए जाएत। पहिने बाल विआह आम बात छल। बेटीकेँ जनमिते जँ माए-बापकेँ कथुक चिन्ता होइक तऽ ओकर विआहक। कहुना कऽ विआह भऽ जाइक आ माए-बाप गंगा नहा लेथि। सोचल जा सकैत अछि जे समाजमे बेटीक स्थिति कतेक दयनीय छल..!

ई बात सभ जनैत छथि जे स्त्रीक बिना पुरुष कतएसँ आएत। जे आइ ककरो बेटी छैक सैह काल्हि ककरो स्त्री, ककरो  माए बनतै। तथपि लोकमे अखनहुँ बेटाक प्रति मोह कम नहि भए रहल अछि। पहिने कतेको गोटा बेटाक चक्करमे आठ-नौ सन्तान कए लैत छलाह। लिंग आधारित एहि भेद-भावकेँ कम करबाक किंवा जड़िसँ दुरुस्त करबाक निरन्तर प्रयास होइत रहल।

एक समय छल जखन पतिकेँ मरलाक बाद ओकर पत्नीकेँ ओकरे संगे जरा देल जाइत छल किंवा वो स्वयं जरि जाइत छल। समाज ओकरा सतीक रूपमे महिमा मण्डित करैत छल। ओकर चितापर सती मन्दिर बना देल जाइत छल। सोचल जा सकैत अछि जे वो कतेक क्रूड़ प्रथा छल। एकटा स्वस्थ जीबन्त व्यक्तिकेँ जरा कऽ एहि लेल मारि देल जाइत छल वा वो स्वयं मरि जाइत छल जे ओकर पतिक देहावसान भए गेल, जाहि लेल वो कोनो प्रकारसँ दोषी नहि छल। मरनाइ, जिनाइ ककरो हाथमे नहि छैक। ई एकटा संयोग होइत अछि मुदा तकर एतेक दुखद् परिणाम होइत छल से सोचियो कऽ रोंआ ठाढ़ भए जाइत अछि।

एकटा विदेशी पर्यटक जखन अपन देश घुमैत रहथि तऽ संयोगसँ श्मशान घाटपर एकटा मुर्दाकेँ लऽ जाइत देखलथि। मुर्दा संगे ओकर पत्नी चिकरैत-भोकरैत श्मशान धरि संगे गेल। लोक सभ तमासा देखैत रहल आर वो पतिक लहासक संगे जारनिसँ लादि देल गेल। जोर-जोरसँ ढोल बजा-बजा कीर्तन करए लागल जाहिमे ओहि जीवित महिलाक करूण क्रंदन दबि कऽ गुम रहि गेलैक आ थोड़बेकालमे ओहो पतिक लहासक संगे छाउर भए गेल। (ई सैंकड़ो साल पूर्वक थिक एवम् एकर वर्णन Beyond the seas–माइकल एच. फीसर द्वारा सम्पादित–पुस्तकमे अछि) एहि तरहक घटना ओहि समयमे आम बात छल। स्त्रीगण सभ अपन नियति बुझि एकरा स्वीकार करैत छलीह। प्रसिद्ध समाज सुधारक राजाराम मोहन रायक एहिपर ध्यान गेल आ वो ब्रिटिश सरकारसँ गोहार कए एहि सामाजिक कुरुतिकेँ बन्द करौलाह।

समाजमे विधवाक स्थिति बेटीक स्थितिसँ जुड़ल अछि। जँ बेटी पढ़तै, लिखतै, बेटा जकाँ ओकरो अवसर भेटतै तऽ ओहो ककरोसँ पाछा नहि रहत। आइ-काल्हि एहिमे किछु परिवर्तन भेल अछि। लोक बेटीकेँ स्कूल-कालेज पठा रहल अछि। डाक्टर, इन्जिनीयर, अफसर सभ किछु बेटीओ बनि रहल अछि। कानूनमे परिबर्तन भेल अछि। पैत्रिक सम्पत्तिमे बेटा ओ बेटीक हक बरोबरि भए गेल अछि। घरेलू हिंसा कानूनक तहक कोनो महिलाकेँ शारीरिक, मानसिक यातना नहि देल जा सकैत अछि। दहेज लेब देब गैर कानूनी भए गेल अछि। प्रश्न ई उठैत अछि जे एतेक रास कानूनसँ लैस भारतीय महिला की सभ तरहेँ अधिकार सम्पन्न, सुरक्षित ओ प्रतिष्ठिापूर्ण जीवन-यापन करबाक स्थितिमे आबि गेल छथि? ई सोचिये कऽ कलम ठाढ़ भए जाइत अछि।

समाजमे बेटीक स्थितिमे सुधार मूलत: शहरी क्षेत्र धरि सीमित अछि। गाम-घरक हाल मोटा-मोटी ओहने अछि। अपना ओहिठाम शिक्षाक स्तर तेहन गड़बड़ायल अछि जे जँ क्यो स्कूल-कालेज जाइतो छथि, किंवा डिग्रीओ हासिल कऽ लैत छथि तैयो हुनका कोनो रोजगार भेटि सकत से संदेहास्पद। जँ आर्थिक निर्भरता बनल रहत, सम्पत्तिक अधिकार मात्र कानूनक  किताबे तक सीमित रहि गेल तऽ बेटी कोना बढ़त?

जाहि समाजमे बेटीकेँ शिक्षाक समान अवसर भेटल, पैत्रिक सम्पत्तिमे अधिकार भेटल ओहिठामक महिला निश्चित रूपसँ सभ तरहें आगा भऽ गेलीह। एहिमे केरल राज्यक चर्चा कएल जा सकैत अछि। पुरना समयमे (आ किछु हद तक अखनहुँ) विधवा होइते जेना ओकरापर विपत्तिक पहाड़ टुटि जाइत छल। तत्कालीन समाजक समस्त मान्यता, बिध, व्यवहार ओकरा अपमानिते नहि करैत छल, अपितु अशुभ बुझैत छल। केस कटा लिअ, नीक- नीकुत खाउ नहि, साधारण कपड़ा पहिरू, उपास-पर-उपास करैत रहू। तेतबे नहि, कोनो शुभकाजमे आगा नहि रहू। आखिर ओकर की दोष रहैक जकर दण्ड ओकरा समाज दैत छलैक?  

लगैत अछि, समाजक पुरोधा सभ असुरक्षा भावसँ ततेक ग्रस्त रहथि जे हुनका आगा-पाछा किछु आओर सोचेबे नहि करनि। कतेको ठाम तऽ नवलिग बिधवा भए जाइत छलि आ आजीवन धोर कष्ट एवम् विपत्तिमे जीवन-यापन करैत छलीह। गरीबी, सामाजिक प्रताड़नासँ तंग भए कतेको बिधवा गाम-घर छोड़ि वृन्दावन किंवा आन-आन तीर्थ शरण धए लैत छलीह। अखनो हजारोक संख्यामे वृन्दावनमे बिधवा सभ पड़ल छथि। भारतक उच्चतम न्यायालय हुनका सभक स्थितिपर विचार केने छल। सुलभ इन्टरनेशनल द्वारा हुनका सभ लेल किछु कल्याणकारी योजना सभ सुनबामे आएल छल। मुदा ई सभ ऊँटक मुँहमे जीरक फोरन थिक। जरूरी तऽ ई अछि जे समस्याक जड़िमे जाए ओकरा समूल नष्ट कएल जाए। आखिर पुरुष बिधुर भेलापर विआह करैत छथि की नहि? तहिना महिलोकेँ ई अधिकार समाज स्वीकृत हेबाक चाही।

यद्यपि यत्र, तत्र सर्वत्र महिला सशक्तीकरणक चर्च होइत रहैत अछि, तथापि व्यवहारिकतामे संकट अछिए। जँ दुर्भाग्यवश क्यो बिधवा भए जाइत छथि तऽ अखनो हुनका नाना प्रकारक यातना, सामाजिक प्रताड़ना भोगए पड़ैछ। अस्तु, ई विचारणीय थिक जे बिधवा लोकनिक स्थितिमे गुणात्मक सुधार हेतु हुनकर पुनर्विवाहक व्यवस्था हो। एहिमे सभसँ बाधक विआहसँ जुड़ल खर्चा एवम् जातीय स्वाभिमान अछि। मुदा ई विचारणीय प्रश्न थिक जे समाजक कोनो व्यवस्था जँ एक निर्दोष जीवनकेँ कष्टमय केने रहैत अछि तऽ ओकरामे संशोधन किएक नहि हेबाक चाही?

ओना, कतेको जातिमे बिधवा विआह पहिनहिसँ चलनमे अछि। कतेको महिला एहिसँ एकटा नूतन जीवन जीबाक अवसर प्राप्त करैत छथि। मुदा किछु जाति विशेषमे अखनो एकरा पारिवारिक प्रतिष्ठासँ जोड़ि कए देखल जाइत अछि। आखिर, ओ प्रतिष्ठाक जे गति होइत अछि, ताहिपर चर्चाक आवश्यकता नहि अछि। एहन बिधवा जकरा सन्तानो नहि छैक, एकरा व्यर्थ निष्ठाक नामपर लगातार कष्ट सहैत रहए, जीवनक समस्त सुख, सम्पदासँ वंचित रहए से कहाँ तक जायज अछि?

कतेको समाजमे ई व्यवस्था अछि जे बिधवाकेँ ओही परिवारक अविवाहित भाए किंवा समव्यस्क सम्बन्धीसँ विआह कए देल जाइत अछि। निश्चित रूपसँ वो सभ बेसी व्यवहारिक एवम् वुधिआर लोक छथि। मुदा जँ सेहो सम्भव नहि होइक तखन तऽ परिवारक वयस्क सदस्यकेँ आगा आबि ओहि महिलाक जीवनमे पुन: स्थापित करबामे सहयोग करथि आ सुयोग्य, सही व्यक्तिसँ विआह करबामे सहयोग करथि।

जँ बिधवाकेँ सन्तान छैक तखन पुनर्विवाहसँ दिक्कति भए सकैत छैक मुदा एहनो परिस्थितिमे ओहि बच्चा सभक संगे बिधवाकेँ स्वीकार करब सर्वोत्तम समाधान भए सकैत अछि। हम एकबेर यूरोप गेल रही तऽ हमर सभक वाहन चालक अपन परिवारक चर्चा करैत कहए लगलाह जे हुनकर स्त्रीक ई दोसर विआह छनि। पहिल विआहसँ दूटा सन्तान छनि। हुनकासँ विवादक बाद एकटा सन्तान छनि। एवम् प्रकारेण वो तीनटा सन्तानक पिता छथि आ सभक भरण-पोषण सहर्ष एवम् समान्य रूपसँ करैत छथि। विदेशमे ई आम बात अछि। ओहिठाम विआह विच्छेद जहिना होइत अछि तहिना पुनर्विवाह सेहो भए जाइत अछि। फेर अधिकांश महिला पुरुष ओहि स्थिति हेतु तैयारो एहि मानेमे रहैत छथि जे आर्थिक निर्भरता सामान्यत: नहि रहैत अछि। ईहो बुझय जोगर गप्प अछि जे ओकर सभक समाजक मूल्य अछि जे ओकर सभक समाजक एवम् पारिवारिक संरचना अलग अछि।

अपन भारतीय मूल्यक रक्षा करैत एवम् परिवारक संरचनाकेँ कोनो तरहें बिना दुबर केने विशेष परिस्थितिमे सामाजिक सामंजस्यक व्यबस्था जरूरी अछि जाहिसँ संयोगवश जँ क्यो बिधवा भए जाइत अछि तऽ हुनका तरह- तरहक कष्टसँ बचाऔल जा सकए आ हुनक भावी जीवनकेँ सुखद कएल जा सकए।

ओना अपने देशक कतेको राज्यमे बिधवा विआह आम बात भए गेल अछि। अपनो समाजमे किछु जाति विशेषमे एकरा लोक अखनो ढो रहल अछि जखन कि कतेको जातिमे पहिनहुँसँ ई व्यबस्था रहल अछि। अस्तु ,एहि कुप्रथाक कोनो मजगूत धार्मिक पक्ष नहि लगैत अछि। ई एकटा जाति विशेषक किंवा वर्ग विशेषक अहंसँ पोषित सामाजिक अभिशाप थिक जकर सुधारपर सभक ध्यान जा रहल अछि, मुदा व्यबहारमे अखनो स्वीकार्य नहि अछि। एहन नहि अछि जे बिधवा विआह होइते नहि अछि, गाहे-वगाहे उच्च वर्गीय मैथिलोमे ई भए जाइत अछि मुदा अखनो ई एकटा स्वभाविक, सर्वमान्य चलनक रूप नहि लेने अछि, जाहि कारणें कतेको कम वयसक कन्या जीवनक समस्त सुख, सुबिधासँ वंचित रहि दुखमय जीवन बीतेबाक हेतु विवश छथि।

किछु एहन घटना सभ देखएमे आएल जतए परिस्थितिवश पतिक देहान्त भए गेलाक बाद हुनके परिवारक लोक विआहक व्यबस्था केलाह आ आइ वो एकटा सुखी परिवारिक जीवन जीबि रहल छथि। पूर्व पतिसँ जे सन्तान छलैक ओकरो नीकसँ पालन-पोषण भए रहल अछि। नव विआहमे सेहो सन्तान भेलैक। हमर कहबाक तात्पर्य अछि जे सभ किछुकेँ हठाते धर्म-कर्मसँ जोड़ि कए मनुक्खक जीबन नर्क कऽ देब कतहुँसँ उचित नहि अछि।

गाम-गाममे एहन दृश्य देखएमे अबैत रहल अछि जे अपने लोक बिधवाक शोषण करैत छथि। कतेकठाम तऽ ओकर हत्या तक भऽ गेल। ओकर सम्पत्ति अपने लोक लूटि लेलक वा ठगि लेलक आ जखन ओकरा प्रयोजन भेलैक तऽ सभ कात भऽ गेल। तथाकथित मर्यादाक उल्लंघन जखन आम बात भऽ गेल हो, ताहि मर्यादाकेँ व्यर्थ होइत रहब सर्वथा अनुचित।

पारिवारिक जीवन हेतु, भारतीय मूल्यक रक्षा हेतु, वैवाहिक जीवनक महत्वकेँ कमतर नहि आँकल जाए सकैत अछि। परन्तु ओकर आधार मजगूत बनल रहैक ताहि हेतु सोचमे परिवर्तन जरूरी अछि। पूरा दुनियाँ बदलि रहल अछि। इन्टरनेट, मोबाइल, टेलीवीजन, फेसबुक, ह्वाट्सअप सौंसे दुनियाँकेँ एक आँगन (Global Village) मे परिवर्तित कए देलक अछि। एहि परिवर्तनसँ क्यो बाँचल नहि रहि सकैत अछि। गाम-गाम वएह टेलीवीजन, वएह गीत नाद, वएह सीनेमा चलैत अछि। स्वाभाविक अछि जे गामोक धिया-पुतामे आधुनिकताक मानसिकता उत्पन्न होइक। एकरा एकदमसँ छोड़लो नहि जा सकैत अछि। अस्तु,आधुनिकताक बिहाड़िमे सभटा उड़िया जाए ओहिसँ पूर्वे हमरा लोकनि स्वत: स्वभाविक रूपसँ परिस्थितिजन्य कारणसँ बिधवा भेल महिलाकेँ पुनर्वास हेतु, ओकर सम्मानपूर्ण जीवन-यापन हेतु सोचबाक चाही।

समाज जे गतिशील होइत अछि, जे बदलैत परिवेशसँ सामंजस्य स्थापित करबाक हेतु प्रयत्नशील रहैत अछि, सैह टिकैत अछि। ओकरे विकास होइत अछि। जँ से नहि भेल तऽ अपने बनाओल नियम, कानून वो मर्यादाक बोझसँ स्वत: चरमरा जाइत अछि। जरूरी अछि जे समयक संग तादाम्य स्थापित कए हम सभ नूतन विचारकेँ सहर्ष स्वीकार करी ओ प्रगतिक पथपर आगा बढ़ी।

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