अपराध

aparadh jis samay manav samaj ki rachana huee arthath‌ manushy ne apana samajik sangathan praranbh kiya, usi samay se usane apane sangathan ki raksha ke lie naitik, samajik adesh banae. un adesho ka palan manushy ka 'dharm' batalaya gaya. kiantu, jis samay se manav samaj bana hai, usi samay se usake adeshoan ke viruddh kam karaneval bhi paida ho ge hai, aur jab tak manushy pravriti hi n badal jae, aise vyakti barabar hote raheange.

yugoan se aparadh ki vyakhya karane ka prayas ho raha hai. atev ke. sen ne aparadh ki sata itihas kal ke bhi poorv se mani hai. atev isaki vyakhya kathin hai. poorvi tatha pashchimi deshoan ke praranbhik vidhanoan ke naitik, dharmik tatha samajik niyamoan ka to dana saman roop se aparadh tha . sarajeant satiphan ne likha hai ki samuday ka bahumat jise sahi bat samajhe, usake viparit kam karana aparadh hai. blekastan kahate haian ki samuche samuday ke prati kartavy hai tatha usake jo adhikar haian unaki avajna aparadh ka nirnay nagar ki samoochi janata karati thi . aj ke kanoon mean aparadh 'sarvajanik hani' ki vastu samajha jata hai.

do sau varsh poorv tak sansar ke sabhi deshoan ki yah nishchit niti thi ki jisane samaj ke adeshoan ki avajna ki hai, usase badala lena chahie. isilie aparadhi ko ghor yatana di jati thi. jeloan mean usake sath pashu se bhi bura vyavahar hota tha. yah bhavana ab badal gee hai. aj samaj ki nishchit dharana hai ki aparadh sharirik tatha manasik donoan prakar ka rog hai, isalie aparadhi ki chikitsa karani chahie. use samaj mean vapas karate samay shisht, sabhy, naitik nagarik banakar vapas karana hai. atev karagar yatana ke lie nahian, sudhar ke lie hai.

yah to spasht ho gaya ki aparadh yadi naitik tatha samajik adeshoan ki avajna ka nam hai to is shabd ka koee nishchit arth nahian batalaya ja sakata. phrayad varg ke viddhanh‌ pratyek aparadh ko kamavasana ka parinam batalate hai tatha hili jaise shastri use samajik vatavaran ka parinam kahate haian, kiantu ye donoan mat many nahi hai. ek desh mean ek hi prakar ka dharm nahian hai. har ek mean ek hi prakar ka samajik sangathan bhi nahian hai, rahan sahan mean bhed hai, achar vichar mean bhed hai, aisi sthiti mean ek desh ka aparadh doosare desh mean sarvatha uchit achar ban sakata hai. kahian par stri ko talak dena vaidh bat hai, kahianpar sarvatha varjit hai. kahian par sanyukt parivar ke jivan uchit hai, kahian par parivaki jivan ka koee kanooni niyam nahian hai. sanh‌ 1946-47 mean ianglaiand mean chorabajari karanevalo ko k da dand milata tha, phraans mean use ek 'sadharan' bat samajha jata tha. kee desh dharmik roop se kiya gaya vivah hi vaidh manate hai. poorvi yorap tatha any anek sabhyavadi deshoan mean dharmik pratha se kie ge vivah ka koee kanooni mahatv hi nahi hota.

sanyukt rashtrasangh ne bhi aparagh ki vyakhya karane ki cheshta ki hai aur usane bhi keval 'asamajik' athava 'samajavirodhi' karyoan ko aparadh svikar kiya hai. par isase vishvavyapi naitik tatha aparadh sanbandhi vidhan nahian ban sakata. mote taur par sach bolana, chori n karana, doosare ke dhan ya jivan ka apaharan n karana, pita, mata tatha gurujanoan ka adar, kamavasana par niyantranh‌, yahi maulik naitikata hai jisaka har samaj me palan hota hai aur jisake viparit kam karana aparadh hai.

itali ke d aau. laanbrojo pahale shastri the jinhone aparadh ke bajay 'aparadhi' ko pahachanane ka prayatn kiya . pheri samajavijnan dvara aparadh ho, chahe koee bhi kare, kisi bhi paristhiti mean kare, usaka aur koee karan nahian, keval yahi kaha ja sakata hai ki vyaktigat svatantr ichchha se kiya gaya hai ya prakritik ya svabhavik karanoan ka parinnam hai. gairophalo aparadh ko manovijnan ka vishay manate the : unake anusar char prakar ke aparadhi hote hai-hatyare, ugr aparadhi, sanpati ke viruddh aparadhi, tatha kamuk vasana ke aparadhi. gairophalo ke mat se pranadand, ajanm karagar ya deshanikala, ye hi tin sajaean honi chahiऍan.

phaann hamel ne pahali bar aparadhi sudhar ki charcha uthaee. phraans pandit tarmde ne naitik jimmedari, 'vyaktigat vishishtata' ki charcha ki. unake unusar manushy apani chetana tatha aantashchetana ka samuchchay matr hai. usake karyoan se jise du:kh pahuanche yani jisake prati aparadh kiya jay usako bhi saman roop se samajik ekata ke prati sachet karana chahie.

phraans ki rajyakraanti ne 'manav ke adhikar' ki ghoshana ki . aparadhi bhi manushy haian. usaka bhi kuchh naisargik adhikar hai. isalie aparadhi aparadh ki vyakhya chahate hai. isaki sabase spasht vayakhya sanh‌ 1934 ke phraansisi dandavidhan ne ki . aparadh vahi hai jise kanoonan mana kiya gaya ho. jis chij ko tatkalin vatavaran mean mana kar diya gaya hai, usi ka nam aparadh hai. kiantu, kanoonan najayaj kam karana hi aparadh nahian rah gaya hai. d aau. gutanar ne jo bat uthaee thi vahi aj har ek nyayalay ke lie mahanh‌ vishay ban gee hai. vahi aparagh hai. yadi chhat par patang u date samay kisi l dake ke pair se ek patthar niche s dak par a jae aur kisi doosare ke sir par girakar pran le le to vah l daka hatya ka aparadhi nahian haidy atev mahatv ki vastu niyat hai. aparadh aur usake karane ki niyat-in donoan ko mila dene se hi vastavik nyay ho sakata hai.

kiantu samajashastr ke panditoan ke samane yah samasya bhi thi aur hai ki samaj ki hani karaneval ke sath vyavahar kaisa ho. aphalatoon ka mat tha ki hani pahuanchanevale ki hani karana anuchit hai. prasiddh samaj-shastri jivik ne spasht kaha tha ki nyay kabhi nahian chahata ki bhool karaneval yani aparadh karanavane ko pi da pahuanchaee jae. lard halden ne bhi aparadh ka vichar n kar aparadhi vyakti, usaki samasyaean, usake vatavaran par vichar karane ki salah di hai. briten ke prasiddh rajanitijn tatha kee bar praghan mantri bananevale vianstan charchil ka kathan hai ki aparadh tatha aparadhi ke prati janata ki kaisi bhavana tatha drishti hai, usi se us desh ki sabhyata ka vastavik anuman lag sakata hai. british kanoon usi kam ko aparadh samajhata hai jo durbhav se, svechchhaya, dhoortatatapoorvak kiya, karaya, karane diya ya hone diya gaya ho. bahut se aparadh aise hote haian jo aparadh hone ke karanh hi aparadh nahian samajhe jate . jaise, briten mean jin prakar ke vivah najayaj hai at: yadi vivah ho bhi gaya to vah vivah nahian samajha jaega, jaise 16 varsh se kam umr ki l daki se vivah karana ityadi.

navin audyogik sabhyata mean aparadh ka roop tatha prakar bhi badal gaya hai. ne kism ke aparadh hone lage haian jinaki kalpana karana kathin hai. isalie aparadh ki pahachan ab is samay yahi hai ki kanoon ne jis kam ko mana kiya hai, vah aparadh hai. jisane mana kiya hua kam kiya hai, vah aparadhi hai. kiantu, aparadhi paristhiti ka das ho sakata hai, vivash ho sakata hai, isalie use pahachanane ka prayatn karana hoga. aj ka aparadh shastr isamean vishvas nahian karata ki koee pet se sikhakar aradhi bana hai ya koee janaboojh kar use apana 'jivan' bana raha hai. har ek aparadh ka tatha har ek aparadhi ka adhyayan hona chahie. isilie aj pratyek aparadh tatha pratyek aparadhi vyaktigat adhyayan, vyaktigat nidan tatha vyaktigat chikitsa ka vishay ban gaya hai.

adhunik manovishleshan manovijnan

aparadh ko manushy ki manasik ulajhanoan ka parinam manata hai. jis vyakti ka balyakal prem or protsahan ke vatavaran mean nahian bitata usake man mean unek prakar ki hinata ki manasik granthiyaan ban jati haian. in granthiyoan mean usaki man mean usaki bahut si manasik shakti sanchit rahati hai. d aau. alaphred edalar ka kathan hai ki jis vyakti ke man mean hinata ki manasik granthiyaan rahati haian vah anivary roop se anek prakar ke aparadh karata hai. yah aparadh vah isalie karata hai ki svayan ko vah doosare logoan se adhik balavan siddh kar sake. hinata ki granthi tis vyakti me man mean rahati he vah sada bhitari manasik asantosh ki sthiti mean rahata hai. vah sab samay aise kamoan me apane ko lagae rahata hai jisase sabhi log usaki or dekhean aur usaki prashansa kare. hinata ki manasik granthi manushy ko aise kamoan mean lagati hai jinake karane se manushy ko anek prakar ki nianda soonani p dati hai. ais vyakti svayan ko sada charcha ka vishay banae rakhana chahata hai. yadi usake bhale kamoan ke lie charcha nahian huee to bure kamoan ke lie hi ho. usaki manasik granthi use shaant man nahian rahane deti . vah use sada vishesh kam karane ke lie prerana deti rahati hai. yadi aise vyakti ko dand kiya jae to isase usaka sudhar nahian hota, apitu isase usaki manasik granthi aur bhi jatil ho jati hai. aise aparadhi ke upachar ke lie manasik chikitsak ki avashyakata hoti hai.

adhunik manovijnan ne hamean bataya hai ki samaj mean aparadh ko kam karane ke lie dandavidhan ko k da karana paryapt nahian hai. isake lie samaj mean sushiksha ki avashyakata hoti hai. jab manushy ki koee pravriti bachapan se hi prabal ho jati hai to age chalakar vah vishesh prakar ke karyo me prakashit hoti hai. ye kary samaj ke lie hitakar hote hean athava samajavirodhi hote hai. samajavirodhi kary hi hamean vyakti ke prati uchit drishtikon rakhana hoga . jis balak ko b de la d pyar se rakha jata hai aur use sabhi prakar ke kamoan ko karane ke lie chhoot de di jati hai, usamean doosaroan ke sukh ke lie apane sukh ko tyagane ki kshamata ki nahian ati. ais vyakti ki samajik bhavanaean avikasit rah jati hai. jivan susvatv ka nirman nahian hota . isake karan vah n to samajik drishti se bhale bure ka vichar kar sakata hai or n bure kamoan se svayan ko rokane ki kshamata prapt kar pata hai . balak ke mata-pita aur asapas ka vatavaran tatha pathashalaean isamean mahatv ka kam karati haian. uchit shiksha ka ek uddeshy yahi hai ki balak apane oopar sanyam ki kshamata a jae. jis vyakti mean atmaniyantran ki sthiti jitani adhik rahati hai vah aparadh utana hi kam karata hai.

samaj mean bahut se log apane vivek se pratikool aparadh karate haian. isaka karan kya hai? adhunik manovijnan ki khojoan ke anusar aise logoan ka balyakal thik se vyatit nahian hua hota. ye log buddhi mean to janm se hi pravin the atev ye anek prakar ke vicharoan ko jan sake. parantu unake man mean bachapan mean hi aise sthayi bhav nahian bane jisase ve svayan ko anuchit kary karane se rok sakean. ye sthayi bhav jab tak manushy ke svabhav ke aang nahian ban jate tab tak ve manushy ko durachar se rokane ki kshamata nahian dete. aise vidvanh‌ log aparadh karate haian aur unake lie svayan ko kosate bhi haian. isase ve apani manasik ulajhanean badha lete haian. kabhi kabhi ve apane anuchit karyoan ki naitikata siddh karane mean apani vidvata ka upayog kar dalate haian. inaka sudhar samany dandavidhan se nahian ho pata. ve inase bachane ke anek upay rach lete haian. aise logoan ko sudharane ke lie avashyak hai ki shiksha ka dhyey ajivika kamana athava vyavaharakushalata prapt kar lena n hokar manav vyaktitv ka sanpoorn vikas arthath‌ bauddhik aur bhavatmak vikas ho . jab manushy doosaroan ke hit mean apana hit dekhane lagata hai aur is soojh ke anusar acharan karane ki kshamata prapt kar leta hai tabhi vah samaj ka suyogy nagarik hota hai. aisa vyakti jab kuchh karata hai, vah samaj ke hit ke lie hi hota hai.

aparadh ek prakar ki samajik vishamata hai. yah vyaktigat manasik vishamata ka parinam hai. is prakar ki vishamata ka praranbh baly kal mean hi ho jata hai. isake sudhar ke lie praranbh mean adat dalani p dati hai ki vah doosaroan ke sukh mean nij sukh ka anubhav kare. vah aise kam kare jisase sabhi ka hit ho aur sab usaki prashansa karean.

hiandoo dharmashastroan ke anoosar samanyataya chalit dharmashastr ke niyam, samajik niyam aur rajaniyam ke virooddh acharan karana hi aparadh haian. hiandoo dharmashastroan ka vicharakshetr bahut vyapak he jisake aantargat arthik, rajanitik, samajik adi sabhi prakar ke niyamoan ke ullandhan ka vichar milata haian. isi ke anusar hiandoo dharmashastroan mean samany roop se 32 prakar ke aparadh batae ge haian. inaki sankhya aur adhik bhi ho sakati haian kayoki desh, kal aur samaj ki bhinnata ke anusar in aparadhoan ke svaroop mean bhi bhinnata milati haian . isalie bhinn-bhinn prakar ke vichar vyakt karate dikhaee p date haian. hiandoo dharmashastr athava smritigranth aparadhoan aur unake dand ke sanbandh mean bhinn-bhinn prakar ke vichar vyakt karate dikhaee p date haian. hiandoo dharmashastr ke aantargat aparadh ke svaroop par vichar karane ke lie manu, yajnavalky, parashar, narad, brihaspati, katyayan adi ko praman mana jata haian.

man:sharirik drishti se aparadh par vichar karate hue laanbrojo ne kaphi pahale kaha tha ki aparadhi vyakti ke sharir ki vishesh banavat hoti haian. parantu us samay unake mat ko manyata nahian mili. hal mean aparadhiyoan ko lekar kuchh prayog kie ge jinase nishkarsh nikala ki 60 pratishat aparadhiyoan ke sharir ki banavat asamany hoti hai. raktakoshika mean rahanevale 23 gunasootr (kromosam) yugmoan mean se aparadhiyoan ka 21vaan gunasootr yugm asamany paya gaya. sanh‌ 1968 ee. mean apane char bachchoan ke hatyare ek vyakti ki or seledan ki ek adalat mean tark upasthit kiya gaya ki mere gunasootroan ki banavat atipurush ki hai arthath‌ meri raktakoshikaoan mean gunasootroan ka kram 'eks vaee' haian (samany purush ki raktakoshikaoan me gunasootroan ka kram 'eks vaee' rahata hai) jisake karan meri aparadh manovriti ka karan prakritik hai or maianne asamany manasik dasha mean jimmedari samapt karane ke lie apane bachchoan ki hatya ki hai. nyayalay ne phaisale mean yadyapi usaki asamany manasik sharirik banavat ka ullekh nahian kiya gaya to bhi asamany dasha ke adhar par aparadhi ko chho d diya gaya. sanh‌ 1969 ee. mean d aau. haragoviand khurana ne anuvanshik sanket (jenetik kod) siddhaant ka pratipadan karake nobel puraskar prapt kiya jisake anusar vyakti ka acharan usake jin samooh ki banavat par nirbhar karata hai aur jin samooh ki banavat vanshaparanpara ke adhar par hoti hai. phalat: aparadhi manovritti rikth mean bhi prapt ho sakati haian.

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