bharanaposhan

vidhi dvaara katipya vyakti baadhya hain ki ve kuchh vyaktiyon ka, jo unase vishesh sambandh rakhate hain, bharanaposhan karein. yahi bharanaposhan (Maintenance, meintaneins) ya gujaara paane ka adhikaar hai. bharanaposhan mein ann, vastr evam nivaas hi naheen varan‌ aadhaarit vyakti ke star ki sukh aur suvidha ki vastueain bhi sammilit hain.

bharanaposhan paane ka adhikaar vyaktigat vidhi mein bhi pradatt hai aur aaparaadhik vyavahaarasanhita dhaara 488 mein bhi. hindu dattak evam poshan vidhi, 1956, mein is adhikaar ko vistrut kar diya gaya hai.

do prakaar ke vyakti bharanaposhan ke adhikaari hain :

1. ve jinka adhikaar sambandh par aadhaarit hai;

2. ve jinka aadhaar denadaar ke kabje mein sampatti hone par nirbhar hai.

pratyek hindu apne vruddh maata, pita, patni, avayask putr, evam avivaahit putriyon ka (chaahe ve vaidh hon ya avaidh) bharanaposhan karne ke liye baadhya hai. upapatni, pitaamah tatha pitaamahi aur pautraadi ke poshan ka bhaar vahan karna, uske liye aavashyak naheen hai. is vyaktigat daayitv ke atirikt yadi kisi hindu ko sampatti daaya ke roop mein praapt hoti hai to usaka daayitv ho jaata hai ki vah un sab vyaktiyon ka poshan kare jinka poshan mrutak ka vaidhaanik ya naitik kartavya tha. udaaharanaarth shvasur ka yeh naitik kartavya hai ki vah apni nirdhan aur vidhva putravadhoo ka bharanaposhan kare, kintu yadi usaki mrutyu ke pashchaat‌ putr usaki sampatti paate hain tab unka vidhi ke antargat daayitv hai ki ve us sampatti dvaara usaka poshan karein. sanyukt parivaar ke karta ka daayitv hai ki vah sabhi sadasyon ka unki vidhva patniyon tatha santaanon ka poshan kare. yadi kisi sadasya ko kisi niryogyata ke kaaran daaya se vanchit hona padta hai to usaki sampatti (arthaat‌ jo bhaag use milta vah) poshanaarth uttaradaayi hai.

patni ko bharanaposhan paane ka adhikaar hai, chaahe pati ke paas sampatti ho athva na ho. yadi patni uchit kaaranavash, jaise pati ke dushtataapoorn vyavahaar ke kaaran ya uske sankraamak rogon se aakraant hone ke kaaran, pati se vilg rahati hai tab bhi vah poshan ki adhikaarini hai. pati ke uttaraadhikaari se bhi vah adhikaar ki maaaing kar sakti hai kintu yeh aavayak hai ki vah avivaahit or sucharitr rahe. hindu uttaraadhikaar vidhi, 1956, ke antargat patni ko pati ki mrutyu ke baad sampatti ka bhaagi hone ka adhikaar hai. yadi sanyukt parivaar ke anya sadasya use usaka ansh dekar vilg kar dein to poshan ki maaaing patni kar sakegi.

upapatni ka sambandh chaahe jitne deerghakaal tak kyon na raha ho use apne upapati se poshan paane ka koi adhikaar naheen hai kintu yadi vah mrutyu paryant upapati ke saath dharmapoorvak rahi ho to use apne upapati ki sampatti dvaara poshan paane ka adhikaar hai.

dhan ka parimaan, chaahe vah anubandh dvaara nishchit ho chaahe nyaayaalaya dvaara, yadi aavashyakta ho to parivaar ki aay mein kami ya vruddhi hone par tadanusaar ghataaya ya badhaaya ja sakta hai. kintu yadi patni ko ek baar hi paryaapt dhan de diya gaya hai or us dhan ko vah vyaya kar chuki hai tab use pun: dhan paane ka adhikaar naheen hai.

vidhva patni tatha avivaahita putriyon ko yeh adhikaar hai ki ve parivaar ke nivaasagruh mein rahein. yadi sanyukt parivaar ke anya sadasya vah makaan vikraya kar dete hain aur kreta ko is adhikaar ka gyaan hai tab is sthiti mein nivaas ka adhikaar nasht naheen hota. kintu yadi hastaantari ko is adhikaar ka gyaan hai tab bhi vah unhein tab tak sthaanachyut naheen kar sakta jab tak vah unhein koi anya upayukt vaasasthaan na de. kintu patni ya avivaahita putriyon ke is adhikaar ki maaaing us kreta ke viruddh naheen ki ja sakti jisne makaan pati ya pita se kraya kiya ho ya jisne pati ya pita ke viruddh dikri nishpaasan mein liya ho, ya usaki sampatti ke viruddh dikri nishpaasan mein liya ho, yadi pita ya parivaar ka karta kisi aise uddeshya ke liye vikraya kare jo kutunb ke laabh ka ho to, ya anyatha vaidh ho tab bhi yeh adhikaar vinsht ho jaata hai. isi prakaar yadi rin chukaane ke liye sampatti ka hastaanran pita ya karta dvaara kiya gaya ho aur rin maanya ho to kreta ka adhikaar putri ke adhikaar par adhimaan pa jaata hai. yadi usaki maaaing sampatti par aaropit par adhimaan pa jaata hai. yadi usaki maaaing sampatti par aaropit ho to nivaas ka adhikaar sthit rahega. isi prakaar daan ya vaseeyat dvaara samast sampatti hastaantarit ho jaane par bhi poshan ka adhikaar bana hi rahega.

muslim vidhi mein poshan ko nakaf kehte hain. adhikaar teen kaaranon se utpann hota hai : vivaah, sambandh aur sampatti. vivaah se sarvaadhik mahatvapoorn daayitv utpann hota hai. patni aur santati ka bharanaposhan praathamik kartavya hai.

patni ko chaahe swayam saadhanasanpann ho aur pati ke paas aay ke saadhan na hon tab bhi poshan maaaingane ka adhikaar hai. santati ki apeksha patni ko adhimaan dena aavashyak hai. pati ka vaidhik daayitv tabhi praarambh hota hai jab patni muslim vidhi ke anusaar vyask ho jaae, aajnyaaakaari ho evam pati se milna asveekaar na kare.

yadi vivaah ke samay anubandh dvaara pati ne patni ko gujaara, kharch-A-paanadaan aadi dene ka vachan diya hai to yeh anubandh vaidh rahega.

patni ka adhikaar pati ki mrutyu ke saath samaapt ho jaata hai ataev mrutyu ke pashchaat‌ iddat ki avadhi mein poshan paane ka adhikaar naheen hai. muslim vivaahabhang vidhi, 1939, ke antargat poshan ke dene par vivaah bhang ho sakta hai. putr ke vyask hone tak aur putriyon ka vivaah hone tak poshan ka adhikaar hai. vidhva evam vivaahavichhinn putriyaaain bhi adhikaari hain. kintu putravadhoo ke avaidh putr ko adhikaar naheen hai. avaidh putr apni maata se adhikaar maaaing sakta hai, pita se naheen.