विवाह

vivah |thumb vivah manav samaj ki atyant mahatvapoorn pratha ya sanstha hai. yah samaj ka nirman karane vali sabase chhoti ikaee parivar ka mool hai. ise manav jati ke sataty ko banae rakhane ka pradhan sadhan mana jata hai. is shabd ka prayog mukhy roop se do arthoan mean hota hai. isaka pahala arth vah kriya, sanskar, vidhi ya paddhati hai jisase pati-patni ke sthayi sanbandh ka nirman hota hai. prachin evan madhyakal ke dharmashastri tatha vartaman yug ke samajashastri samaj dvara svikar ki gee parivar ki sthapana karane vali kisi bhi paddhati ko vivah manate haian. manusmriti ke tikakar medhatithi ke shabdoan mean vivah ek nishchit paddhati se kiya jane vala, anek vidhiyoan se sanpann hone vala tatha kanya ko patni banane vala sanskar hai. raghunandan ke matanusar us vidhi ko vivah kahate haian jisase koee stri (kisi ki) patni banati hai. vaistaramark ne ise ek ya adhik purushoan ka ek ya adhik striyoan ke sath aisa sanbandh bataya hai, jo is sanbandh ko karane vale donoan pakshoan ko tatha unaki santan ko kuchh adhikar evan kartavy pradan karata hai.

vivah ka doosara arth samaj mean prachalit evan svikrit vidhiyoan dvara sthapit kiya jane vala daanpaty sanbandh aur parivarik jivan bhi hota hai. is sanbandh se pati patni ko anek prakar ke adhikar aur kartavy prapt hote haian. isase jahaan ek or samaj pati patni ko kamasukh ke upabhog ka adhikar deta hai, vahaan doosari or pati patni tatha santan ke palan evan bharanaposhan ke lie badhy karata hai. sanskrit mean pati ka shabdarth hai palan karane vala tatha bharya ka arth hai bharanaposhan ki jane yogy nari. pati ke santan aur bachchoan par kuchh adhikar mane jate haian. vivah pray: samaj mean navajat praniyoan ki sthiti ka nirdharan karata hai. sanpatti ka uttaradhikar adhikaansh samajoan mean vaidh vivahoan se utpann santan ko hi diya jata hai.

vivah ka udgam

manav samaj mean vivah ki sanstha ke pradurbhav ke bare mean 19vian shatabdi mean vekhophan (1815-80 ee.), morgan (1818-81 ee.) tatha maikalinan (1827-81) ne vibhinn pramanoan ke adhar par is mat ka pratipadan kiya tha ki manav samaj ki adim avastha mean vivah ka koee bandhan nahian tha, sab nar-nariyoan ko yathechchh kamasukh ka adhikar tha. mahabharat mean paandu ne apani patni kuanti ko niyog ke lie prerit karate hue kaha hai ki purane jamane mean vivah ki koee pratha n thi, stri purushoan ko yaun sanbandh karane ki poori svatantrata thi. kaha jata hai, bharat mean shvetaketu ne sarvapratham vivah ki maryada sthapit ki. chin, misr aur yoonan ke prachin sahity mean bhi kuchh aise ullekh milate haian. inake adhar par lard evabari, phison, havit, telar, speansar, jilanakov levaski, liyyart aur shurts adi pashchimi vidvanoan ne vivah ki adim dasha kamachar (pramisakuiti) ki avastha mani. kropatakin vlakh aur vraphalt ne pratipadit kiya ki praranbhik kamachar ki dasha ke bad bahubharyata (polijini) ya anek patniyaan rakhane ki pratha vikasit huee aur isake bad aant mean ek hi nari ke sath panigrahan karane (monogemi) ka niyam prachalit hua.

kiantu charls darvin ne pranishastr ke adhar par vivah ke adim roop ki is kalpana ka prabal khandan kiya, vaistaramark, lauang gras tatha krale prabhriti samajashastriyoan ne is mat ki pushti ki. prasiddh samajashastri rirkkh ne likha hai ki hamare pas is kalpana ka koee pusht praman nahian hai ki bhootakal mean kabhi kamachar ki samany dasha prachalit thi. vivah ki sanstha manav samaj mean jivashastriy avashyakataoan se utpann huee hai. isaka mool karan apani jati ko surakshit banae rakhane ki chianta hai. yadi purush yaun sanbandh ke bad prithakh‌ ho jae, garbhavastha mean patni ki dekhabhal n ki jae, santan utpann hone par usake samarth evan b da hone tak usaka poshan n kiya jae to manav jati ka avashyamev unmoolan ho jaega. at: atmasanrakshan ki drishti se vivah ki sanstha ki utpatti huee hai. yah keval manav samaj mean hi nahian, apitu manushy ke poorvaj samajhe jane vale gorilla, chianpaji adi mean bhi paee jati haian. at: kamachar se vivah ke pradurbhav ka mat apramanik aur amany hai.

vivah ke vibhinn paksh

vaiyaktik drishti se vivah pati-patni ki maitri aur sajhedari hai. donoan ke sukh, vikas aur poornata ke lie avashyak seva, sahayog, prem aur svarthatyag ke anek gunoan ki shiksha vaivahik jivan se milati hai. nar-nari ki anek akaankshaean vivah evan santan prapti dvara poorn hoti haian. unhean yah santosh hota hai ki unake n rahane par bhi santan unaka nam aur kul ki paranpara akshunn rakhegi, unaki sanpatti ki uttaradhikarini banegi tatha vriddhavastha mean unhean avalanb degi. hiandoo samaj mean vaidik yug se yah vishvas prachalit hai ki patni manushy ka adha aansh hai, manushy tab tak adhoora rahata hai, jab tak vah patni prapt karake santan nahian utpann kar leta . purush prakriti ke bina aur shiv shakti ke bina adhoora hai.

dharmik paksh

vivah ek dharmik sanbandh hai. prachin yoonan, rom, bharat adi sabhi sabhy deshoan mean vivah ko dharmik bandhan evan kartavy samajha jata tha. vaidik yug mean yajn karana pratyek vyakti ke lie anivary tha, kiantu yajn patni ke bina poorn nahian ho sakata, at: vivah sabake lie dharmik drishti se avashyak tha. patni shabd ka arth hi yajn mean sath baithane vali stri hai. shri ram ka ashvamedh yajn patni ke bina poora nahian ho saka tha, at: unhean sita ki pratima sthapit karani p di. yajnavalky ne ek patni ke marane par yajnakary chalane ke lie phauran doosari patni ke lane ka adesh diya hai. pitaroan ki atmaoan ka uddhar putroan ke piandadan aur tarpan se hi hota hai, is dharmik vishvas ne bhi vivah ko hiandoo samaj mean dharmik kartavy bataya hai. romanoan ka bhi yah vishvas tha ki paralok ke mrit poorvajoan ka sukhi rahana is bat par avalanbit tha ki unaka mritak sanskar yathavidhi ho tatha unaki atma ki shaanti ke lie unhean apane vanshajoan ki prarthanaean, bhoj aur bheantean yathasamay milati rahean. yahoodiyoan ki dharmasanhita ke anusar vivah se bachane vala vyakti unake dharmagranth ke adeshoan ka ullanghan karane ke karan hatyare jaisa aparadhi mana jata tha. vivah ka dharmik mahatv hone se hi adhikaansh samajoan mean vivah ki vidhi ek dharmik sanskar mani jati rahi hai.

mee, 1955 se lagoo hone vale hiandoo vivah kanoon se pahale hiandoo samaj mean dharmik sanskar se sanpann hone vala vivah avichchhedy tha. roman kaitholik charch ise ab tak aisa dharmik bandhan samajhata hai. kiantu ab audyogik kraanti se utpann hone vale parivartanoan se tatha dharmik vishvasoan mean astha shithil hone se vivah ke dharmik paksh ka mahatv kam hone laga hai.

arthik paksh

prasooti ke samay mean tatha usake bad kuchh kal tak karyaksham n hone ke karan patni ko pati ke avalanb ki avashyakata hoti hai, is karan donoan mean shramavibhajan hota hai, patni bachchoan ke lalan palan aur ghar ke kam ko sanbhalati hai aur pati patni tatha santan ke bharanaposhan ka dayitv leta hai. 18vian shatabdi ke aant mean hone vali audyogik kraanti se pahale tak vivah dvara utpann hone vali parivar arthik utpadan ka keandr tha; krishak athava karigar apane ghar mean rahata hua ann vastradi ka utpadan karata tha; parivar ke sab sadasy use is kary mean sahayata dete the. ghareloo avashyakata ki lagabhag sabhi vastuoan ka utpadan ghar mean hi parivar ke sab sadasyoan dvara ho jane ke karan parivar arthik drishti se svavalanbi ikaee tha. kiantu karakhanoan mean vastr adi ka nirman hone se utpadan ka keandr ghar nahian, milean ban geean. miloan dvara prabhoot matra mean taiyar kie ge mal ne ghar mean inake utpadan ko anavashyak bana diya. vivah evan parivar ki sanstha se usake kuchh arthik kary chhin ge, striyaan karakhanoan adi mean kam karane ke karan arthik drishti se svavalanbi ho geean, isase unaki sthiti mean kuchh aantar ane laga hai. phir bhi, patni aur bachchoan ke palanaposhan ke arthik vyay ko vahan karane ka uttaradayitv abhi tak pradhan roop se pati ka mana jata hai. pati dvara uparjit dhan par usaki patni aur vaidh putroan ka hi adhikar svikar kiya jata hai.

vidhik paksh

vivah ka ek kanooni ya vidhik paksh bhi hai. parinay sahavas matr nahian hai. kisi bhi manav samaj mean nar-nari ko us samay tak daanpaty jivan bitane aur santan utpann karane ka adhikar nahian diya jata, jab tak isake lie samaj ki svikriti n ho. yah svikriti dharmik karmakaand ko athava kanoon dvara nishchit vidhiyoan ko poora karane se tatha vivah se utpann hone vale dayitvoan ko svikar karane se prapt hoti hai. anek adhunik samajoan mean vivah ko var-vadhoo ki sahamati se hone vala vishuddh kanooni anubandh samajha jata hai. kiantu yah smaran rakhana chahie ki yah any sabhi prakar ke anubandhoan ya sanvidaoan se bhinn hai kyoanki unamean anubandh karane vale vyakti isaki shartean tay karate haian, kiantu vivah ke kartavy aur dayitv var-vadhoo ki ichchha par avalanbit nahian haian; ve samaj ki roodhi, paranpara aur kanoon dvara nishchit hote haian.

samajik paksh

vivah ka samajik aur naitik paksh bhi mahatvapoorn hai. vivah se utpann hone vali santati parivar mean rahate hue hi samuchit vikas aur prashikshan prapt karake samaj ka upayogi aang banati hai, balak ko kisi samaj ke adarshoan ke anuroop dhalane ka tatha usake charitr nirman ka pradhan sadhan parivar hai. yadyapi ajakal shishu-shalaean, balodyan, skool aur rajy bachchoan ke palan, shikshan aur samajikaran ke kuchh kary apane oopar le rahe haian, tathapi yah nirvivad hai ki balak ka samuchit vikas parivar mean hi sanbhav hai. pratyek samaj vivah dvara manushy ki uddam evan uchchhankhal yaun bhavanaoan par aankush lagakar use niyantrit karata hai aur samaj mean naitikata ki raksha karata hai.

kisi bhi samaj mean manushy vivah karane ke lie poorn roop se svatantr nahian hai. use is vishay mean kee prakar ke niyamoan ka palan karana p data hai. ye niyam pradhan roop se nimnalikhit batoan ke sanbandh mean hote haian-

1. var-vadhoo ke chunav ke niyam
2. patni prapt karane ke niyam
3. vivah sanskar ki vidhiyaan
4. vivah ke vibhinn roop
5. vivah ki avadhi ke niyam.

var-vadhoo chunane ke niyam (aantarvivah aur bahirvivah)

lagabhag sabhi samajoan mean vadhoo chunane ke sanbandh mean do prakar ke niyam hote haian. pahale prakar ke niyam aantarvivah vishayak (eandogemas) hote haian. inake anusar ek vishisht varg ke vyaktiyoan ko usi varg ke aandar rahane vale vyaktiyoan mean se hi vadhoo ko chunana p data hai. ve us varg se bahar ke kisi vyakti ke sath vivah nahian kar sakate. doosare prakar ke (bahirvivahi) niyamoan ke anusar pratyek vyakti ko ek vishisht samooh se bahar ke vyaktiyoan ke sath hi, vivah karana p data hai. ye donoan niyam oopar se paraspar virodhi hote hue bhi vastav mean aise nahian haian, kyoanki inaka sanbandh vibhinn prakar ke samoohoan se hota hai. inhean vrittoan ke udaharan se bhali bhaanti samajha ja sakata hai. pratyek samaj mean ek vishal bahari vritt hota hai. is vritt se bahar kisi vyakti ke sath vaivahik sanbandh varjit hota hai, kiantu is b de vritt ke bhitar anek chhote chhote samoohoan ke anek vritt hote haian, pratyek vyakti ko is chhote vritt ke samooh ke bahar, kiantu b de vritt ke bhitar hi vidyaman kisi any samooh ke vyakti ke sath vivah karana p data hai. hiandoo samaj mean is prakar ka vishal vritt jati ka hai aur chhote vritt vibhinn gotroan ke haian. samany roop se is shatabdi ke aranbh tak pratyek hiandoo ko apani jati ke bhitar, kiantu gotr se bahar vivah karana p data tha. vah apani jati se bahar aur gotr ke bhitar vivah nahian kar sakata tha.

aantarvivah

vadhoo ke chunav ke lie nishchit kie jane vale aantarvivahi samooh nasl (res) janajati (traib), jati, varn adi kee prakar ke hote haian. adhikaansh vany evan sabhy jatiyoan mean apani nasl ya prajati se bahar vivah karana varjit hota hai. kailiphorniya ke red iandiyan gauravapoorn yooropiyan nasl ke purush ke sath vivah karane vali red iandiyan stri ka vadh kar dete the. sanyukt rajy amarika ke anek dakshini rajyoan mean nigro ke sath shvetaang yooropiyanoan ke vivah ko nishiddh thaharane vale kanoon bane hue haian. roman logoan ke barbar jatiyoan ke sath vaivahik nishedh ke niyam ka pradhan karan apani nasl ki utkrishtata aur shreshthata ka ahankar tatha apane se bhinn jati ke prati ghrina aur tiraskar ki bhavana hai. isi prakar apani janajati se bahar bhi vivah nishiddh hota hai. bihar ke oraanvoan ke bare mean yah kaha jata hai ki yadi inamean koee apani janajati se bahar vivah kar le to use jati se bahishkrit kar diya jata hai aur use jab tak jati mean vapas nahian liya jata jab tak vah apani bhinn jatiy patni ka parityag n kar de. pray: sabhi dharm bhinn dharm valoan se vivah ka nishedh karate haian. yahoodi dharm mean aise vivah varjit the. madhyayug mean eesaiyoan aur yahoodiyoan ke vivah kanoon dvara nishiddh the. quran sharif mean spasht roop se yah kaha gaya hai ki islam n svikar karane vale, nana devi-devataoan ki pooja karane vale vyaktiyoan ke sath vivah varjit haian. prachin hiandoo samaj mean anulom (uchch varn ke purush ke sath uchch varn ki stri ka vivah) vivahoan ka prachalan hote hue bhi brahman, kshatriy adi apane varnaan mean hi vivah karate the. bad mean in varnoan mean vibhinn jatiyoan ka vikas hua aur apani jatiyoan mean hi vivah ke niyam ka kathoratapoorvak palan kiya jane laga.

pashchimi deshoan mean jatibhed ki kathor vyavastha n hone par bhi samajik varg-kulin varg, nagaravasi (burjua) vyapari varg, kisan aur majadoor pray: apane vargoan mean hi vivah karate haian. raja rajavanshiy varg mean hi vivah kar sakate haian. rajavansh se bhinn samany varg ki striyoan se yadi vivah ho to us stri ko tatha usaki santan ko rajakiy pad aur uttaradhikar nahian prapt hote. british samrath edavard ashtam ne apani rajagaddi isilie chho di thi ki usane rajakiy varg se bahar ki ek sadharan stri sianpasan se vivah kiya tha aur yah british paranpara ke anusar rani nahian ban sakati thi.

bahirvivah

isaka tatpary kisi jati ke ek chhote samooh se tatha nikat sanbandhiyoan ke varg se bahar vivah ka niyam hai. samaj mean aantarvivah ko asagotrata ka tatha bahirvivah ko asapiandata ka niyam kahate haian. asagotrata ka arth hai ki vadhoo var ke gotr se bhinn gotr ki honi chahie. asapiandata ka ashay saman piand ya deh ka athava ghanishth rakt ka sanbandh n hona hai. hiandoo samaj mean prachalit sapiandata ke samany niyam ke anusar mata ki paanch tatha pita ki sat pidhiyoan mean hone vale vyaktiyoan ko sanpid mana jata hai, inake sath vaivahik sanbandh varjit hai. prachin rom mean chhathi pidhi ke bhitar ane vale sanbandhiyoan ke sath vivah nishiddh tha. 1215 ee. ki laitaran ki eesaee dharm parishadh ne inaki sankhya ghatakar char pidhi kar di. anek any jatiyaan patni ke marane par usaki bahin ke sath vivah ko prathamikata deti haian kiantu kaitholik charch mrit patni ki bahin ke sath vivah varjit thaharata hai. ianglish charch mean yah sthiti 1907 tak bani rahi. kuchh jatiyoan mean sthaniy bahirvivah ka niyam prachalit hai. isaka yah arth hai ki ek gaanv ya khe de mean rahane vale nar-nari ka vivah arjit hai. chhota nagapur ke oravoan mean ek hi gram ke nivasi yuvak yuvati ka vivah nishiddh mana jata hai, kyoanki samany roop s vah mana jata hai ki aisa vivah var athava vadhoo ke lie athava donoan ke lie amangal lane vala hota hai.

asapiandata tatha asagotrata ke niyamoan ke pradurbhav ke karanoan ke sanbandh mean samajashastriyoan tatha nrivanshashastriyoan mean b da matabhed hai. ek hi gaanv mean rahane vale athava ek gotr ko manane vale saman ayu ke vyakti ek doosare ko bhaee bahin tatha najadiki rishtedar manate haian aur inamean pray: sarvatr vivah varjit hota hai. kiantu yahaan yahi prashn utpann hota hai ki yah nishedh samaj mean kyoan prachalit hua? sar henari men, morgan adi vidvanoan ne yah mana hai ki adim manushyoan ne nikat vivahoan ke dushparinamoan ko shighr hi anubhav kar liya tha tatha jivanasangharsh mean dirghajivi hone ki drishti se unhoanne nikat sanbandhiyoan ke ghere se bahar vivah karane ka niyam bana liya. kiantu any vidvanh‌ is mat ko thik nahian manate. unaka kahana hai ki adim manushyoan mean aantarvivah ke dushparinamoan jaisi jatil jivashastriy prakriya ko samajhane ki buddhi svikar karana tarkasangat nahian pratit hota. vaistaramark aur haivalak elis ne isaka karan najadiki rishtedaroan ke bachapan se sada sath rahane ke karan unamean yaun akarshan utpann n hone ko mana hai. any vidvanoan ne is vyakhya ko sahi nahian mana. braisted ne yah bataya hai ki prachin misr mean samaj ke sabhi bhagoan mean bhaee bahin ke vivah prachalit the. bahirvivah (eksogemi) shabd ko aangrezi mean sabase pahale prachalit karane vale vidvanh‌ maikalinan ne yah kalpana ki thi ki aranbhik yoddha jatiyoan mean balikavadh ki darun pratha prachalit hone ke karan vivah yogy striyoan ki sankhya kam ho gee aur doosari janajatiyoan ki striyoan ko apaharan karake lane ki paddhati se bahirvivah ke niyam ka shriganesh hua. kiantu is kalpana mean balikavadh evan apaharan dvara vivah ka atyadhik atiranjit aur avastavik chitran hai. bahirvivah ka niyam prachalit hone ke kuchh any karan ye batae jate haian-doosari jatiyoan ki striyoan ko pak d lane mean garv aur gaurav ki bhavana ka anubhav karana, ganavivah (ek samooh mean sab purushoan ka sab striyoan ka pati hona) ki kalpanik dasha ke karan doosari jatiyoan se striyaan grahan karana. abhi tak koee bhi kalpana is vishay mean sarvasammat siddhaant nahian ban saki.

patni prapti ki vidhiyaan

aantarvivah aur bahirvivah ke niyamoan ka palan karate hue vadhoo ko prapt karane ki vidhiyoan ke sanbandh mean manav samaj mean b da vaividhy drishtigochar hota hai. bharyaprapti ki vibhinn vidhiyoan ko apaharan, kray aur sahamati ke tin b de vargoan mean baanta ja sakata hai.

apaharan vidhi

apaharan ki vidhi ka tatpary patni ki tatha usake sanbandhiyoan ki ichchha ke bina usapar balapoorvak adhikar karana hai. ise bharatiy dharmashastr mean rakshas aur paishach vivahoan ka nam diya gaya hai. yah aj tak kee vany jatiyoan mean paee jati hai. u disa ki bhuiyaan janajati ke bare mean kaha jata hai ki yadi kisi yuvak ka yuvati se prem ho, kiantu yuvati athava usake mata pita us vivah ke lie sahamat n hoan to yuvak apani mitramandali ki sahayata se apani premika ka apaharan kar leta hai aur isase pray: bhishan l daiyaan hoti haian. santhal, muanda, bhoomij, goand, bhil aur naga adi aranyak jatiyoan mean yah pratha paee jati hai. any deshoan aur jatiyoan mean bhi isaka prachalan milata hai.

kray ya seva vivah

patni prapti ka doosara sadhan kray vivah arthath‌ paisa dekar l daki ko kharidana hai. hiandoo shastroan ki paribhasha ke anusar ise asur vivah kaha jata hai. bharat ki santhal, ho, oraanv, kh diya, goand, bhil adi jatiyoan mean kanya ke mata pita ko kanyashulk (braid prais) dekar patni prapt karane ki paripati hai. hiandoo samaj ke uchch varg mean l dakoan ka mahatv hone se unake mata-pita kanya ke mata-pita se dahez roop mean dhan prapt karate haian, kiantu nimn varg mean vany jatiyoan mean kanya ka arthik mahatv hone ke karan kanya ka pita var se athava var ke mata-pita se kanya dene ke badale mean dhanarashi prapt karata hai. yadi var dhanarashi dene mean asamarth hota hai to vah shvashur ke yahaan seva karake kanyashulk pradan karata hai. goandoan aur baiga logoan mean shvashur ke yahaan is prakar tin se paanch varsh tak naukari tatha k di mehanat karane ke bad patni prapt hoti hai. ise seva vivah bhi kaha jata hai.

mata-pita ki sahamati se

patni-prapti ka tisara sadhan var-vadhoo ke mata-pita ki sahamati se vyavasthit kiya jane vala vivah hai. is shatabdi ke aranbh tak hiandoo samaj mean bal vivah ki pratha prachalit hone ke karan sabhi vivah isi prakar ke hote the, ab bhi yadyapi shiksha ke prasar tatha arthik svavalanban ke karan var-vadhoo ki sahamati se hone vale pranay athava gandharv vivahoan ki sankhya badh rahi hai, tathapi adhikatar vivah ab bhi mata-pita ki sahamati se hote haian.

patni-prapti ke uparyukt sadhan adhunik samajashastriy vidvanoan ke vargikaran ke adhar par haian. prachin bharatiy dharmashastrakaroan ne inhian ko brahm, daiv, arsh, prajapaty, asur, gaandharv, rakshas aur paishach namak ath prakar ke vivahoan ka nam diya tha. inamean se pahale char prakar ke vivah prashast tatha dharmanukool samajhe jate the. ye sab vivah mata-pita ki sahamati se kie jane vale uparyukt vivah ke aantargat haian. dharmik vidhi ke sath sanpann hone vale sabhi vivahoan mean kanya ko vastrabhooshan se alankrit karake usaka dan kiya jata tha. kiantu pichhale char vivahoan mean kanya ka dan nahian hota, vah mooly se ya prem se ya balapoorvak li jati hai. asur vivah uparyukt kray vivah ka doosara roop hai. isamean var kanya ke pita ko kuchh dhanarashi dekar use prapt karata hai. isaka prasiddh udaharan paandu ke sath madri ka vivah hai. gaandharv vivah var aur vadhoo ke parasparik prem aur sahamati ke karan hota hai. isaka prasiddhatam prachin udaharan dushyant aur shakuantala ka vivah tha. rakshas vivah mean var kanyapaksh ke sanbandhiyoan ko marakar ya ghayal karake roti chikhati kanya ko apane ghar le ata tha. yah pratha kshatriyoan mean prachalit thi. isaka prasiddh udaharan shrikrishna dvara rukmini ka tatha arjun dvara subhadra ka haran hai. paishach vivah mean soee huee, sharab adi pine se unmatt stri se ekaant mean sanbandh sthapit karake vivah kiya jata tha. manu ne isaki nianda karate hue ise sabase adhik papapoorn aur adharm vivah kaha hai.

vivah ke sankhyatmak roop

bahurbhayata, bahubhartrita, ek vivah, yahi-pati ya patni ki sankhya ke adhar par vivah ke tin roop mane jate haian.

bahubharyata vivah

jab ek purush ek se adhik striyoan se vivah karata hai to ise bahubharyata ya bahupatnitv (polijini) kahate haian. ek stri ke sath ek se adhik purushoan ke vivah ko bahubhartrita ya bahupatitv kaha jata hai. ek purush ke ek stri ke sath vivah ko ek vivah (monogemi) ya ekapatnitv kaha jata hai. manav jati ke vibhinn samajoan mean inamean se bahubharyata aur ekapatnitv vivah roop adhik prachalit hai. doosare roop bahubhartrita ka prachalan bahut kam hai. samaj mean stri purushoan ki sankhya lagabhag saman hone ke karan is avastha mean kuchh purushoan dvara adhik striyoan ko patni bana lene par kuchh purush vivah se vanchit rah jate haian, at: kuchh vany samajoan mean ek manushy dvara patni banaee jane vali striyoan ki sankhya par pratibandh lagaya jata hai aur pratha dvara ise nishchit kar diya jata hai. bhootapoorv british poorvi aphrika ki vasaniya jati mean ek purush ko tin se adhik striyoan ke sath, laiandoo jati mean tatha islam mean char se adhik striyoan ke sath, uttari naijiriya ki kuganma jati mean chhah se adhik striyoan ke sath vivah ki anumati nahian di jati. rajaoan tatha saradaroan ke lie yah sankhya bahut adhik hoti hai. pashchimi aphrika mean goldakost basti ke ashaanti namak rajy ke raja ke lie patniyoan ki nishchit sakhya, 3,333 thi. raja log in nishchit sankhyaoan ka atikraman aur ullanghan kis prakar karate haian yah soodi arab rajy ke sansthapak ibn sood ke udaharan se spasht hai. islam mean char se adhik striyoan se vivah varjit hai, at: ibn sood ko jab kisi navin stri se vivah karana hota tha to vah apani pahali char patniyoan mean se kisi ek ko talak de deta tha. is prakar usane char patniyoan ki maryada ka palan karate hue bhi sau se adhik striyoan ke sath vivah kiya. kuchh vany jatiyoan mean saradaroan dvara apane samaj ki itani adhik striyoan par adhikar kar liya jata hai ki kuchh nirdhan yuva purush vivah ke lie vadhoo nahian prapt kar sakate. astreliya ki kuchh jatiyoan mean aise purush ko kee striyaan rakhane vale vyakti ko chunauti dekar usase patni prapt karane ka adhikar diya jata hai. bahubharyata ka ek vishesh roop shyali vivah arthath‌ ek purush dvara apani patni ki bahinoan se vivah karana hai. isamean b da labh sanbhavat: sautiya dah ka kam hona tatha bahinoan ko premapoorvak milakar rahana hai. yah pratha amarika ke red iandiyanoan mean bahut milati hai.

bahubhartrita vivah

bahubhartrita athava ek stri se anek purushoan ke vivah ka suprasiddh prachin bharatiy udaharan draupadi ka paanch paandavoan ke sath vivah yah paripati ab bhi bharat ke anek pradeshoan - laddakh mean, panjab ke kaang da zile ke spiti lahaul paraganoan mean, chanbaku, kulloo aur mandi ke ooanche pradeshoan mean rahane vale kanetoan mean, deharadoon jile ke jaunasar babar mean, dakshin bharat mean malabar ke nayaroan mean, nilagiri ke todoan, kuruanboan aur kotoan mean paee jati hai. bharat se bahar yah kuchh dakshini amarikan iandiyan jatiyoan mean milati hai. isake do mukhy prakar haian. pahale prakar mean ek stri ke apas mean sage ya sautale hote haian. ise bhratrik bahubhartrita kahate haian. draupadi ke paanchoan pati bhaee the. ajakal is prakar ki bahubhartrita deharadoon jile mean jaunasar bavar ke khas logoan mean tatha nilagiri ke todoan mean paee jati hai. b de bhaee ke shadi karane par usaki patni sab bhaiyoan ki patni samajhi jati hai. isake doosare prakar mean ek stri ke anek patiyoan mean bhaee ka sanbandh ya any koee ghanishth sanbandh nahian hota. ise abhratrik ya matrisattak bahubhartrita kahate haian. malavar ke nayar logoan mean pahale is prakar ki bahubhartrita ka prachalan tha.

bahubhartrita ke utpadak karanoan ke sanbandh mean samajashastriyoan tatha nrivanshashastriyoan mean prabal matabhed hai. vaistaramark ne isaka pradhan karan purushoan ki apeksha striyoan ka sankhya mean kam hona bataya hai. udaharanarth nilagiri ke todoan mean balikavadh ki kupratha ke karan ek stri ke pichhe do purush ho ge, at: vahaan bahubhartrita ka prachalan svabhavik roop se ho gaya. kiantu rabart briphalt ne yah siddh kiya ki striyoan ki kami is pratha ka ek matr karan nahian hai. tibbat, sikkim, laddakh, lahaur, adi bahubhartrik pratha vale pradeshoan mean stri purushoan ki sankhya mean koee b da aantar nahian hai. kaniangham ke matanusar laddakh mean striyoan ki sankhya purushoan se adhik hai. at: sumanet, lord, belyoo adi vidvanoan ne isaka pradhan karan nirdhanata ko mana hai. sumaner ne ise tibbat ke udaharan se pusht karate hue kaha hai ki vahaan paidavar itani kam hoti hai ki ek purush ke lie kutuanb ka palan sanbhav nahian hota, at: kee purush milakar patni rakhate haian. isase bachche kam hote haian, janasankhya maryadit rahati hai aur parivar ki bhoosanpatti vibhinn bhaiyoan ke bantavare se vibhakt nahian hoti.

ekapatnitv vivah

ek vivah ki pratha manav samaj mean sabase adhik prachalit aur samany paripati hai. jin samajoan mean bahubharyata ki pratha hai, unamean bhi yah pratha prachalit hai kyoanki bahubharyata ki pratha ka palan pratyek samaj mean bahut tho de vyakti hi karate haian. udaharanarth grinalaiand vasiyoan ko bahubharyatavadi samaj kaha jata hai, kiantu kraanj ko is pradesh mean 20 mean se ek purush hi do striyoan se vivah karane vala mila yane vahaan keval paanch pratishat purush anek striyoan se vivah ke niyam ka palan karane vale the. ekavivah ki vyavastha ka prachalan sabase adhik hone ka b da karan yah hai ki adhikaansh samajoan mean stri purushoan ki sankhya ka anupat lagabhag saman hota hai aur ek vivah ki vyavastha adhikatam nar-nariyoan ke lie jivanasathi prastut karati hai. yuddh, kanyavadh ki darun pratha tatha kam dhandhoan ki jokhim stri-purushoan ki sankhya ke santulan ko kuchh had tak biga d dete haian, kiantu pray: yah santulan bana rahata hai aur ekavivah ki vyavastha mean sahayak hota hai, kyoanki yah adhikatam vyaktiyoan ka vivah ka avasar pradan karata hai. sabhyata ki unnati evan pragati ke sath kee karanoan se yah pratha adhik prachalit hone lagati hai:

• pahala karan yah hota hai ki b da parivar arthik drishti se bojh ban jata hai.
• ghareloo pashuoan, navin aujaroan tatha mashinoan ke avishkar ke karan patni ki majadoor ke roop mean kam karane ki upayogita kam ho jati hai.
• santan ki prabal akaanksha mean kshinata ana tatha samajik garima aur pratishtha ke ne manadandoan ka vikas hona bhi isamean sahayak hota hai.
• isake atirikt striyoan ke prati samman ki bhavana ka vikas, striyoan ki uchch shiksha aur daanpaty prem ke navin adarsh ka vikas tatha sautiyadah ke jhag doan se chhutakara bhi ekavivah to samaj mean lokapriy banate haian.

pashchimi jagat mean ajakal ekavivah ka niyam sarvabhaum hai. hiandoo samaj mean santanaprapti adi ke uddeshy poorn karane ke lie prachin shastrakaroan ne purushoan ko bahuvivah ki anumati di thi kiantu 1955 ke hiandoo vivah kanoon ne is purani vyavastha ka aant karate hue ekavivah ke niyam ko avashyak bana diya hai.

vaivahik vidhiyaan

lagabhag sabhi samajoan mean vivah ka sanskar kuchh vishisht vidhiyoan ke sath sanpann kiya jata hai. yah nar-nari ke pati-patni banane ki ghoshana karata hai, sanbandhiyoan ko sanskar ke samaroh mean bulakar unhean is navin daanpaty sanbandh ka sakshi bataya jata hai, dharmik vidhiyoan dvara use kanooni manyata aur samajik sahamati pradan ki jati hai. vaivahik vidhiyoan ka pradhan uddeshy navin sanbandh ka vijnapan karana, ise sukhamay banana tatha nanaprakar ke anishtoan se isaki raksha karana hai. vivah sanskar ki vidhiyoan mean vismayavah vaividhy hai. kiantu inhean char b de vargoan mean vibhakt kiya ja sakata hai. pahale varg mean var vadhoo ki sthiti mean anevale parivartan ko soochit karanevali vidhiyaan haian. vivah mean kanyadan kanya ke pita se pati ke niyantran mean jane ki sthiti ko dyotit karata hai. ianglaiand, pailestain, java, chin mean vadhoo ko ne ghar ki dehali mean pravesh ke samay uthakar le jana vadhoodvara ghar ke parivartan ko mahatvapoorn banana hai. skatalaiand mean vadhoo ke pichhe purana joota yah soochit karane ke lie pheanka jata hai ki ab pita ka usapar koee adhikar nahian raha. doosare varg ki vidhiyoan ka uddeshy dushprabhavoan ko door karana hai. yoorop aur aphrika mean vivah ke samay dushtatmaoan ko mar bhagane ke lie ban pheanke jate haian aur bandookean chho di jati haian. dushtatmaoan ka nivasasthan aandhakarapoorn sthan hote haian aur vivah mean agni ke prayog se inaka vidravan kiya jata hai. vivah ke samay var dvara talavar adi ka dharan, ianglaiand mean vadhoo dvara dushtatmaoan ko bhagane mean samarth samajhi jane vali gho de ki nal le jane ki vidhi ka karan bhi yahi samajha jata hai. tisare varg mean urvarata ki pratik aur santan samriddhi ki kamana ko soochit karane vali vidhiyaan ati haian. bharat, chin, malaya mean vadhoo par chaval, anaj tatha phal dalane ki vidhiyaan prachalit haian. jis prakar ann ka ek dana bisiyoan ne danean paida karata hai, usi prakar vadhoo se prachur sankhya mean santan utpann karane ki asha rakhi jati hai. slav deshoan mean vadhoo ki god mean isi uddeshy se l daka baithaya jata hai. chauthe varg ki vidhiyaan var vadhoo ki ekata aur abhinnata ko soochit karati haian. dakshini selibij mean varavadhoo ke vastroan ko sikar unapar ek kap da dal diya jata hai. bharat aur eeran mean prachalit granthibandhan ki paddhati ka bhi yahi uddeshy hai.

vivah ki avadhi tatha talak

is vishay mean manav samaj ke vibhinn bhagoan mean b da vaividhy drishtigochar hota hai. vestaramark ke matanusar sabhyata ke nimn star mean rahane vali, akhet tatha aranbhik krishi se jivanayapan karane vali, shrilanka ki bedda tatha aandaman adivasi jatiyoan mean vivah ke bad patipatni mrityu paryat ikattha rahate haian aur inamean talak nahian hota. jin samajoan mean vivah ko dharmik sanskar mana jata hai, unamean pray: vivah avichchhedy sanbandh mana jata hai. hiandoo evan roman kaitholik eesaee samaj isake suandar udaharan hai. kiantu vivah vichchhed ya talak ke niyamoan ke sanbandh mean atyadhik bhinnata hone par bhi kuchh maulik siddhaantoan mean samanata hai. vivah mukhy roop se santanaprapti evan daanpaty sanbandh ke lie kiya jata hai, kiantu yadi kisi vivah mean ye prapt n hoan to daanpaty jivan ko narakiy ya viphal banane ki apeksha vivah vichchhed ki anumati di jani chahie. is vyavastha ka durupayog n ho, is drishti se talak ka adhikar anek pratibandhoan ke sath vishesh avastha mean hi diya jata hai. talak ka mukhy adhar vyabhichar hai kyoanki yah vaivahik jivan ke mool par hi kutharaghat karanevala hai. isake atirikt kuchh any karan bhi hai.

vivah ka bhavishy

pleto ke samay se vicharak vivah-pratha ki samapti ki tatha rajy dvara bachchoan ke palan ki kalpana kar rahe haian. vartaman samay ke audyogik evan vaijnanik parivartanoan se tatha pashchimi deshoan mean talakoan ki badhati huee bhayavah sankhya ke adhar par vivah ki sanstha ke lop ki bhavishyavani karanevaloan ki kami nahian hai. isamean koee sandeh nahian hai ki is samay vivah ke paranparagat svaroopoan mean kee karanoan se b de parivartan a rahe haian. vivah ko dharmik bandhan ke sthan par kanooni bandhan tatha pati-patni ka niji mamala manane ki pravritti badh rahi hai. audyogik kraanti aur shiksha ke prasar se striyaan arthik drishti se svavalanbi ban rahi haian. pahale unake sukhamay jivanayapan ka ekamatr sadhan vivah tha, ab aisi sthiti nahian rahi. vivah aur talak ke navin kanoon daanpaty adhikaroan mean naranari ke adhikaroan ko saman bana rahe haian. dharm ke prati astha mean shithilata aur garbhanirodh ke sadhanoan ke avishkar ne vivah vishayak purani manyataoan ko, pragvaivahik satitv aur pavitrata ko gahara dhakka pahuanchaya hai. kiantu ye sab parivartan hote hue bhi bhavishy mean vivahapratha ke bane rahane ka prabal karan yah hai ki isase kuchh aise prayojan poore hote haian, jo kisi any sadhan ya sanstha se nahian ho sakate. pahala prayojan vanshavriddhi ka hai. yadyapi vijnan ne kritrim garbhadhan ka avishkar kiya hai kiantu kritrim roop se shishuoan ka prayogashalaoan mean utpadan aur vikas sanbhav pratit nahian hota. doosara prayojan santan ka palan hai, rajy aur samaj shishushalaoan aur balodyanoan ka kitana hi vikas kar le, unamean inake sarvaangin samuchit vikas ki vaisi vyavastha sanbhav nahian, jaisi vivah evan parivar ki sanstha mean hoti hai. tisara prayojan sachche daanpaty prem aur sukhaprapti ka hai. yah bhi vivah ke atirikt kisi any sadhan se sanbhav nahian. in prayojanoan ki poorti ke lie bhavishy mean vivah ek mahatvapoorn sanstha bani rahegi, bhale hi usamean kuchh n kuchh parivartan hote rahean.

hiandoo vivah adhiniyam 1955

smritikal se hi hianduoan mean vivah ko ek pavitr sanskar mana gaya hai aur hiandoo vivah adhiniyam 1955 mean bhi isako isi roop mean banae rakhane ki cheshta ki gee hai. kiantu vivah, jo pahale ek pavitr evan atoot bandhan tha, adhiniyam ke aantargat, aisa nahian rah gaya hai. kuchh vidhivicharakoan ki drishti mean yah vicharadhara ab shithil p d gee hai. ab yah janm janmaantar ka sanbandh athava bandhan nahian varanh‌ vishesh paristhitiyoan ke utpann hone par, (adhiniyam ke aantargat) vaivahik sanbandh vighatit kiya ja sakata hai. adhiniyam ki dhara 10 ke anusar nyayik prithakkaran nimn adharoan par nyayalay se prapt ho sakata hai :

• tyag 2 varsh, nirdayata (sharirik evan manasik), kusht rog (1 varsh), ratijarog (3 varsh), vikritiman (2 varsh) tatha parapurush athava par-stri-gaman (ek bar mean bhi) adhiniyam ki dhara 13 ke anusar - sansarg, dharmaparivartan, pagalapan (3 varsh), kusht rog (3 varsh), ratij rog (3 varsh), sannyas, mrityu nishkarsh (7 varsh), par naiyayik prithakkaran ki dikri pas hone ke do varsh bad tatha daanpatyadhikar pradan karane vali dikri pas hone ke do sal bad 'sanbandhavichchhed' prapt ho sakata hai.
  
• striyoan ko nimn adharoan par bhi sanbandhavichchhed prapt ho sakata hai; yatha dvivivah, balatkar, puanmaithun tatha pashumaithun.
• dhara 11 evan 12 ke aantargat nyayalay 'vivahashoonyata' ki ghoshana kar sakata hai. vivah pravrittihin ghoshit kiya ja sakata hai, yadi doosara vivah sapiand aur nishiddh gotr mean kiya gaya ho (dhara 11).
• napuansakata, pagalapan, manasik durbalata, chhal evan kapat se anumati prapt karane par ya patni ke any purush se (jo usaka pati nahian hai) garbhavati hone par vivah vivarjy ghoshit ho sakata hai. (dhara 12).

adhiniyam dvara ab hiandoo vivah pranali mean nimnaankit parivartan kie ge haian

1. ab har hiandoo stripurush doosare hiandoo stripurush se vivah kar sakata hai, chahe vah kisi jati ka ho.
2. ekavivah tay kiya gaya hai. dvivivah amany evan dandaniy bhi hai.
3. nyayik prithakkaran, vivah-sanbandh-vichchhed tatha vivahashoonyata ki dikri ki ghoshana ki vyavastha ki gee hai.
4. pravrittihin tatha vivarjy vivah ke bad aur dikri pas hone ke bich utpann santan ko vaidh ghoshit kar diya gaya hai. parantu isake lie dikri ka pas hona avashyak hai.
5. nyayalayoan par yah vaidhanik kartavy niyat kiya gaya hai ki har vaivahik jhag de mean samadhan karane ka pratham prayas karean.
6. bad ke bich ya sanbandhavichchhed par nirvahavyay evan nirvah bhatta ki vyavastha ki gee hai.
7. nyayalayoan ko is bat ka adhikar de diya gaya hai ki avayask bachchoan ki dekh rekh evan bharan poshan ki vyavastha kare.

vidhivettaoan ka yah vichar hai ki hiandoo vivah ke siddhaant evan pratha mean parivartan karane ki jo avashyakata upasthit huee hai usaka karan sanbhavat: yah hai ki hiandoo samaj ab pashchaty sabhyata evan sanskriti se adhik prabhavit hua hai. adhiniyam mean nee vicharadharaoan ko grahan karane ka prayas to suandar kiya gaya hai kiantu usase anek jatilataean utpann ho gee haian. isalie yah anubhav kiya ja raha hai ki hiandoo samaj unako apanane mean jhijhak raha hai