vivaah

hindu vivaah ka saanketik chitran

vivaah do vyaktiyon (praaya: ek purush aur ek stri) ke dhaarmik ya/tatha kaanooni roop se ek saath rahane ke liye pradaan saamaajik maanyata hai. vivaah maanav-samaaj ki atyant mahatvapoorn pratha ya samaajashaastreeya sanstha hai. yeh samaaj ka nirmaan karne waali sabse chhoti ikaai- parivaar-ka mool hai. yeh maanav prajaati ke saatatya ko banaae rakhane ka pradhaan jeevashaastri maadhyam bhi hai.

'vivaah' shabd ka prayog mukhya roop se do arthon mein hota hai. iska pehla arth vah kriya, sanskaar, vidhi ya paddhati hai; jisse pati-patni ke 'sthaayi'-sambandh ka nirmaan hota hai. praacheen evam madhyakaal ke dharmashaastri tatha vartamaan yug ke samaajashaastri, samaaj dvaara anumodit, parivaar ki sthaapana karanevaali kisi bhi paddhati ko vivaah maanate hain. manusmruti ke teekaakaar medhaatithi (3. 20) ke shabdon mein vivaah ek nishchit paddhati se kiya jaane wala, anek vidhiyon se sampann hone wala tatha kanya ko patni banaane wala sanskaar hai. raghunandan ke mataanusaar us vidhi ko vivaah kehte hain jisse koi stri (kisi ki) patni banti hai. vaistaramaark ne ise ek ya adhik purushon ka ek ya adhik striyon ke saath aisa sambandh bataaya hai, jo is sambandh ko karne vaale donon pakshon ko tatha unki santaan ko kuchh adhikaar evam kartavya pradaan karta hai.

vivaah ka doosra arth samaaj mein prachalit evam sveekrut vidhiyon dvaara sthaapit kiya jaanevaala daanpatya sambandh aur paarivaarik jeevan bhi hota hai. is sambandh se pati-patni ko anek prakaar ke adhikaar aur kartavya praapt hote hain. isse jahaaain ek or samaaj pati-patni ko kaamasukh ke upabhog ka adhikaar deta hai, vahaaain doosari or pati ko patni tatha santaan ke paalan evam bharanaposhan ke liye baadhya karta hai. sanskrut mein pati ka shabdaarth hai : 'paalan ' tatha 'bhaarya' ka arth hai 'bharanaposhan ki jaane yogya naari'. pati ke santaan aur bachchon par kuchh adhikaar maane jaate hain. vivaah praaya: samaaj mein navajaat praaniyon ki sthiti ka nirdhaaran karta hai. sampatti ka uttaraadhikaar adhikaansh samaajon mein vaidh vivaahon se utpann santaan ko hi diya jaata hai.

maanav-samaaj mein vivaah ki sanstha ke praadurbhaav ke baare mein 19veen shataabdi mein vekhofan (1815-80 E.), morgan (1818-81 E.) tatha maikaleenaan (1827-81) ne vibhinn pramaanon ke aadhaar par is mat ka pratipaadan kiya tha ki maanav samaaj ki aadim avastha mein vivaah ka koi bandhan naheen tha, sab nar-naariyon ko yathechhit kaamasukh ka adhikaar tha. mahaabhaarat (1. 122. 3-31) mein paandu ne apni patni kunti ko niyog ke liye prerit karte hue kaha tha ki 'puraane jamaane mein vivaah ki koi pratha na thi, stri purushon ko yaun sambandh karne ki poori svatantrata thi.' kaha jaata hai, Bhaarat mein shvetaketu ne sarvapratham vivaah ki maryaada sthaapit ki. cheen, misr aur yoonaan ke praacheen saahitya mein bhi kuchh aise ullekh milte hain. inke aadhaar par laard evabari, fison, haavit, Taylor, speinsar, jilnakov levaski, liyyart aur shurts aadi pashchimi vidvaanon ne vivaah ki aadim dasha kaamachaar (praamiskuiti) ki avastha maani. kropaatakin vlaakh aur vrafaalt ne pratipaadit kiya ki praarambhik kaamachaar ki dasha ke baad bahubhaaryata (poleejini) ya anek patniyaaain rakhane ki pratha viksit hui aur iske baad ant mein ek hi naari ke saath paanigrahan karne (monogemi) ka niyam prachalit hua.

kintu Charles daarvin ne praanishaastr ke aadhaar par vivaah ke aadim roop ki is kalpana ka prabal khandan kiya, vaistaramaark, laung graas tatha kraale prabhruti samaajashaastriyon ne is mat ki pushti ki. prasiddh samaajashaastri rirkkh ne likha hai ki hamaare paas is kalpana ka koi pusht pramaan naheen hai ki bhootakaal mein kabhi kaamaachaar ki saamaanya dasha prachalit thi. vivaah ki sanstha maanav samaaj mein jeevashaastreeya aavashyakataaon se utpann hui hai. iska mool kaaran apni jaati ko surakshit banaae rakhane ki chinta hai. yadi purush yaun-sambandh ke baad pruthak ho jaae, garbhaavastha mein patni ki dekhbhaal na ki jaae, santaan utpann hone par uske samarth evam bada hone tak usaka poshan na kiya jaae to maanav jaati ka avashyamev unmoolan ho jaaega. at: aatmasanrakshan ki drushti se vivaah ki sanstha ki utpatti hui hai. yeh keval maanav samaaj mein hi naheen, apitu manushya ke poorvaj samajhe jaanevaale gorilla, chinpaaji aadi mein bhi pai jaati hain. at: kaamachaar se vivaah ke praadurbhaav ka mat apraamaanik aur amaanya hai.

vaiyaktik drushti se vivaah pati-patni ki maitri aur saajhedaari hai. donon ke sukh, vikaas aur poornata ke liye aavashyak seva, sahayog, prem aur ni:svaarth tyaag ke anek gunon ki shiksha vaivaahik jeevan se milti hai. nar-naari ki anek aakaankshaaeain vivaah evam santaan-praapti dvaara poorn hoti hain. unhein yeh santosh hota hai ki unke na rahane par bhi santaan unka naam aur kul ki parampara akshunn rakhegi, unki sampatti ki uttaraadhikaarini banegi tatha vruddhaavastha mein unhein avalanb degi. hindu samaaj mein vaidik yug se yeh vishvaas prachalit hai ki patni manushya ka aadha ansh hai, manushya tab tak adhoora rahata hai, jab tak vah patni praapt karke santaan naheen utpann kar leta (sh. bra., 5. 2. 1. 10). purush prakruti ke bina aur Shiv shakti ke bina adhoora hai.

vivaah ek dhaarmik sambandh hai. praacheen yoonaan, rom, Bhaarat aadi sabhi sabhya deshon mein vivaah ko dhaarmik bandhan evam kartavya samjha jaata tha. vaidik yug mein yagya karna pratyek vyakti ke liye anivaarya tha, kintu yagya patni ke bina poorn naheen ho sakta, at: vivaah sabke liye dhaarmik drushti se aavashyak tha. patni shabd ka arth hi yagya mein saath baithane waali stri hai. shri Ram ka ashvamedh yagya patni ke bina poora naheen ho saka tha, at: unhein seeta ki pratima sthaapit karni padi. yaajnyaavalkya (1. 89) ne ek patni ke marne par yajnyaakaarya chalaane ke liye fauran doosari patni ke laane ka aadesh diya hai. pitron ki aatmaaon ka uddhaar putron ke pindadaan aur tarpan se hi hota hai, is dhaarmik vishvaas ne bhi vivaah ko hindu samaaj mein dhaarmik kartavya bataaya hai. romanon ka bhi yeh vishvaas tha ki paralok ke mrut poorvajon ka sukhi rahana is baat par avalanbit tha ki unka mrutak sanskaar yathaavidhi ho tatha unki aatma ki shaanti ke liye unhein apne vanshajon ki praarthanaaeain, bhoj aur bheintein yathaasamaya milti rahein. yahoodiyon ki dharmasanhita ke anusaar vivaah se bachanevaala vyakti unke dharmagranth ke aadeshon ka ullanghan karne ke kaaran hatyaare jaisa aparaadhi maana jaata tha. vivaah ka dhaarmik mahatva hone se hi adhikaansh samaajon mein vivaah ki vidhi ek dhaarmik sanskaar maani jaati rahi hai.

May, 1955 se laagoo honevaale hindu vivaah kaanoon se pehle hindu samaaj mein dhaarmik sanskaar se sampann honevaala vivaah avichhedya tha. roman Catholic church ise ab tak aisa dhaarmik bandhan samajhta hai. kintu ab audyogik kraanti se utpann honevaale parivrtanon se tatha dhaarmik vishvaason mein aastha shithil hone se vivaah ke dhaarmik paksh ka mahatva kam hone laga hai.

vivaah ka aarthik paksh bhi ab nirbal hota ja raha hai. prasooti ke samay mein tatha uske baad kuchh kaal tak kaaryaksham na hone ke kaaran patni ko pati ke avalanb ki aavashyakta hoti hai, is kaaran donon mein shramavibhaajan hota hai, patni bachchon ke laalan paalan aur ghar ke kaam ko sainbhaalati hai aur pati patni tatha santaan ke bharanaposhan ka daayitv leta hai. 18veen shataabdi ke ant mein honevaali audyogik kraanti se pehle tak vivaah dvaara utpann honevaali parivaar aarthik utpaadan ka kendra tha; krushak athva kaareegar apne ghar mein rahata hua ann vastraadi ka utpaadan karta tha; parivaar ke sab sadasya use is kaarya mein sahaayata dete the. ghareloo aavashyakta ki lagbhag sabhi vastuon ka utpaadan ghar mein hi parivaar ke sab sadasyon dvaara ho jaane ke kaaran parivaar aarthik drushti se svaavalanbi ikaai tha. kintu kaarkhaanon mein vastr aadi ka nirmaan hone se utpaadan ka kendra ghar naheen, milein ban gain. milon dvaara prabhoot maatra mein taiyaar kiye gaye maal ne ghar mein inke utpaadan ko anaavashyak bana diya. vivaah evam parivaar ki sanstha se uske kuchh aarthik kaarya chhin gaye, striyaaain kaarkhaanon aadi mein kaam karne ke kaaran aarthik drushti se svaavalanbi ho gain, isse unki sthiti mein kuchh antar aane laga hai. fir bhi, patni aur bachchon ke paalanaposhan ke aarthik vyaya ko vahan karne ka uttaradaayitv abhi tak pradhaan roop se pati ka maana jaata hai. pati dvaara upaarjit dhan par usaki patni aur vaidh putron ka hi adhikaar sveekaar kiya jaata hai.

vivaah ka ek kaanooni ya vidhik paksh bhi hai. parinya sahavaas maatr naheen hai. kisi bhi maanav samaaj mein naranaari ko us samay tak daanpatya jeevan bitaane aur santaan utpann karne ka adhikaar naheen diya jaata, jab tak iske liye samaaj ki sveekruti na ho. yeh sveekruti dhaarmik karmakaand ko athva kaanoon dvaara nishchit vidhiyon ko poora karne se tatha vivaah se utpann honevaale daayitvon ko sveekaar karne se praapt hoti hai. anek aadhunik samaajon mein vivaah ko varavadhoo ki sahamati se honevaala vishuddh kaanooni anubandh samjha jaata hai. kintu yeh smaran rakhana chaahiye ki yeh anya sabhi prakaar ke anubandhon ya sanvidaaon se bhinn hai kyonki unamein anubandh karanevaale vyakti iski shartein tay karte hain, kintu vivaah ke kartavya aur daayitv varavadhoo ki ichha par avalanbit naheen hain; ve samaaj ki roodhi, parampara aur kaanoon dvaara nishchit hote hain.

vivaah ka samaajik aur naitik paksh bhi mahatvapoorn hai. vivaah se utpann honevaali santati parivaar mein rahate hue hi samuchit vikaas aur prashikshan praapt karke samaaj ka upayogi ang banti hai, baalak ko kisi samaaj ke aadarshon ke anuroop dhaalane ka tatha uske charitranirmaan ka pradhaan saadhan parivaar hai. yadyapi aajkal shishushaalaaeain, baalodyaan, school aur raajya bachchon ke paalan, shikshan aur saamaajeekaran ke kuchh kaarya apne oopar le rahe hain, tathaapi yeh nirvivaad hai ki baalak ka samuchit vikaas parivaar mein hi sambhav hai. pratyek samaaj vivaah dvaara manushya ki uddaam evam uchhrunkhal yaun bhaavanaaon par ankush lagaakar use niyantrit karta hai aur samaaj mein naitikta ki raksha karta hai.

kisi bhi samaaj mein manushya vivaah karne ke liye poorn roop se svatantr naheen hai. use is vishay mein kai prakaar ke niyamon ka paalan karna padta hai. ye niyam pradhaan roop se nimnalikhit baaton ke sambandh mein hote hain-

• (1) var-vadhoo ke chunaav ke niyam,
• (2) patni praapt karne ke niyam,
• (3) vivaah sanskaar ki vidhiyaaain,
• (4) vivaah ke vibhinn roop
• (5) vivaah ki avadhi ke niyam.

antarvivaah

lagbhag sabhi samaajon mein vadhoo chunane ke sambandh mein do prakaar ke niyam hote hain. pehle prakaar ke niyam antarvivaah vishyak (endogemas) hote hain. inke anusaar ek vishisht varg ke vyaktiyon ko usi varg ke andar rahanevaale vyaktiyon mein se hi vadhoo ko chunana padta hai. ve us varg se baahar ke kisi vyakti ke saath vivaah naheen kar sakte. doosare prakaar ke (bahirvivaahi) niyamon ke anusaar pratyek vyakti ko ek vishisht samooh se baahar ke vyaktiyon ke saath hi, vivaah karna padta hai. ye donon niyam oopar se parasparavirodhi hote hue bhi vaastav mein aise naheen hain, kyonki inka sambandh vibhinn prakaar ke samoohon se hota hai. inhein vrutton ke udaaharan se bhali bhaaainti samjha ja sakta hai. pratyek samaaj mein ek vishaal baahari vrutt hota hai. is vrutt se baahar kisi vyakti ke saath vaivaahik sambandh varjit hota hai, kintu is bade vrutt ke bheetar anek chhote chhote samoohon ke anek vrutt hote hain, pratyek vyakti ko is chhote vrutt ke samooh ke baahar, kintu bade vrutt ke bheetar hi vidyamaan kisi anya samooh ke vyakti ke saath vivaah karna padta hai. hindu samaaj mein is prakaar ka vishaal vrutt jaati ka hai aur chhote vrutt vibhinn gotron ke hain. saamaanya roop se is shataabdi ke aarambh tak pratyek hindu ko apni jaati ke bheetar, kintu gotr se baahar vivaah karna padta tha. vah apni jaati se baahar aur gotr ke bheetar vivaah naheen kar sakta tha.

vadhoo ke chunaav ke liye nishchit kiye jaanevaale antarvivaahi samooh nasl (race) janajaati (traaib), jaati, varn aadi kai prakaar ke hote hain. adhikaansh vanya evam sabhya jaatiyon mein apni nasl ya prajaati se baahar vivaah karna varjit hota hai. California ke red Indian gauravapoorn yooropiyn nasl ke purush ke saath vivaah karanevaali red Indian stri ka vadh kar dete the. san. ra. amareeka ke anek dakshini raajyon mein neegro ke saath shvetaang yooropiynon ke vivaah ko nishiddh thaharaanevaale kaanoon bane hue hain. roman logon ke barbar jaatiyon ke saath vaivaahik nishedh ke niyam ka pradhaan kaaran apni nasl ki utkrushtata aur shreshthata ka ahankaar tatha apne se bhinn jaati ke prati ghruna aur tirskaar ki bhaavana hai. isi prakaar apni janajaati se baahar bhi vivaah nishiddh hota hai. Bihar ke oraanvon ke baare mein yeh kaha jaata hai ki yadi inmein koi apni janajaati se baahar vivaah kar le to use jaati se bahishkrut kar diya jaata hai aur use jab tak jaati mein vaapas naheen liya jaata jab tak vah apni bhinn jaateeya patni ka parityaag na kar de. praaya: sabhi dharm bhinn dharmavaalon se vivaah ka nishedh karte hain. yahoodi dharm mein aise vivaah varjit the. madhyayug mein isaaiyon aur yahoodiyon ke vivaah kaanoon dvaara nishiddh the. kuraanashareef mein spasht roop se yeh kaha gaya hai ki islaam na sveekaar karanevaale, naana deveedevataaon ki pooja karne vaale vyaktiyon ke saath vivaah varjit hain. praacheen hindu samaaj mein anulom (uchch varn ke purush ke saath uchch varn ki stri ka vivaah) vivaahon ka prachalan hote hue bhi braahman, kshatriya aadi apne varnaan mein hi vivaah karte the. baad mein in varnon mein vibhinn jaatiyon ka vikaas hua aur apni jaatiyon mein hi vivaah ke niyam ka kathorataapoorvak paalan kiya jaane laga.

pashchimi deshon mein jaatibhed ki kathor vyavastha na hone par bhi saamaajik varg-kuleen varg, nagaravaasi (burjuaa) vyaapaari varg, kisaan aur majadoor praaya: apne vargon mein hi vivaah kare hain. raaja raajavansheeya varg mein hi vivaah kar sakte hain. raajavansh se bhinn saamaanya varg ki striyon se yadi vivaah ho to us stri ko tatha usaki santaan ko raajakeeya pad aur uttaraadhikaar naheen praapt hote. british samraat Edward ashtam ne apni raajagaddi iseeliye chhodi thi ki usane raajakeeya varg se baahar ki ek saadhaaran stri sinpasan se vivaah kiya tha aur yeh british parampara ke anusaar raani naheen ban sakti thi.

bahirvivaah

iska taatparya kisi jaati ke ek chhote samooh se tatha nikat sanbandhiyon ke varg se baahar vivaah ka niyam hai. samaaj mein pehle ko asagotrata ka tatha doosare ko asapindata ka niyam kehte hain. asagotrata ka arth hai ki vadhoo var ke gotr se bhinn gotr ki honi chaahiye. asapindata ka aashay samaan pind ya deh ka athva ghanishth rakt ka sambandh na hona hai. hindu samaaj mein prachalit sapindata ke saamaanya niyam ke anusaar maata ki paaainch tatha pita ki saat peedhiyon mein honevaale vyaktiyon ko sanpid maana jaata hai, inke saath vaivaahik sambandh varjit hai. praacheen rom mein chhathi peedhi ke bheetar aanevaale sanbandhiyon ke saath vivaah nishiddh tha. 1215 E. ki laitaran ki isaai dharmaparishd ne inki sankhya ghataakar chaar peedhi kar di. anek anya jaatiyaaain patni ke marne par usaki bahin ke saath vivaah ko praathamikta deti hain kintu Catholic church mrut patni ki bahin ke saath vivaah varjit thaharaata hai. english church mein yeh sthiti 1907 tak bani rahi. kuchh jaatiyon mein sthaaneeya bahirvivaah ka niyam prachalit hai. iska yeh arth hai ki ek gaaainv ya khede mein rahanevaale naranaari ka vivaah arjit hai. chhota Nagpur ke oraavon mein ek hi gram ke nivaasi yuvak yuvati ka vivaah nishiddh maana jaata hai, kyonki saamaanya roop s vah maana jaata hai ki aisa vivaah var athva vadhoo ke liye athva donon ke liye amangal laanevaala hota hai.

asapindata tatha asagotrata ke niyamon ke praadurbhaav ke kaaranon ke sambandh mein samaajashaastriyon tatha nruvanshashaastriyon mein bada matabhed hai. ek hi gaaainv mein rahanevaale athva ek gotr ko maananevaale samaan aayu ke vyakti ek doosare ko bhaai bahin tatha najadeeki rishtedaar maanate hain aur inmein praaya: sarvatr vivaah varjit hota hai. kintu yahaaain yahi prashn utpann hota hai ki yeh nishedh samaaj mein kyon prachalit hua? sar henari main, morgan aadi vidvaanon ne yeh maana hai ki aadim manushyon ne nikat vivaahon ke dushparinaamon ko sheegra hi anubhav kar liya tha tatha jeevanasangharsh mein deerghajeevi hone ki drushti se unhonne nikat sanbandhiyon ke ghere se baahar vivaah karne ka niyam bana liya. kintu anya vidvaan is mat ko theek naheen maanate. unka kehna hai ki aadim manushyon mein antarvivaah ke dushparinaamon jaisi jatil jeevashaastreeya prakriya ko samajhne ki vuddhi sveekaar karna tarkasangat naheen prateet hota. vaistaramaark aur haivalaak Alice ne iska kaaran najadeeki rishtedaaron ke bachapan se sada saath rahane ke kaaran unamein yaun aakarshan utpann na hone ko maana hai. anya vidvaanon ne is vyaakhya ko sahi naheen maana. braisted ne yeh bataaya hai ki praacheen misr mein samaaj ke sabhi bhaagon mein bhaai bahin ke vivaah prachalit the. bahirvivaah (eksogemi) shabd ko angreji mein sabse pehle prachalit karanevaale vidvaan maikaleenaan ne yeh kalpana ki thi ki aaranbhik yoddha jaatiyon mein baalikaavadh ki daarun pratha prachalit hone ke kaaran vivaah yogya striyon ki sankhya kam ho gayi aur doosari janajaatiyon ki striyon ko apaharan karke laane ki paddhati se bahirvivaah ke niyam ka shreeganesh hua. kintu is kalpana mein baalikaavadh evam apaharan dvaara vivaah ka atyadhik atiranjit aur avaastavik chitran hai. bahirvivaah ka niyam prachalit hone ke kuchh anya kaaran ye bataae jaate hain-doosari jaatiyon ki striyon ko pakad laane mein garv aur gaurav ki bhaavana ka anubhav karna, ganavivaah (ek samooh mein sab purushon ka sab striyon ka pati hona) ki kaalpanik dasha ke kaaran doosari jaatiyon se striyaaain grahan karna. abhi tak koi bhi kalpana is vishay mein sarvasammat siddhaant naheen ban saki.

antarvivaah aur bahirvivaah ke niyamon ka paalan karte hue vadhoo ko praapt karne ki vidhiyon ke sambandh mein maanav samaaj mein bada vaividhya drushtigochar hota hai. bhaaryaapraapti ki vibhinn vidhiyon ko apaharan, kraya aur sahamati ke teen bade vargon mein baaainta ja sakta hai. apaharan ki vidhi ka taatparya patni ki tatha uske sanbandhiyon ki ichha ke bina usapar balapoorvak adhikaar karna hai. ise bhaarateeya dharmashaastr mein raakshas aur paishaach vivaahon ka naam diya gaya hai. yeh aaj tak kai vanya jaatiyon mein pai jaati hai. udeesa ki bhuiyaaain janajaati ke baare mein kaha jaata hai ki yadi kisi yuvak ka yuvati se prem ho, kintu yuvati athva uske maataapita us vivaah ke liye sahamat na hon to yuvak apni mitramandali ki sahaayata se apni premika ka apaharan kar leta hai aur isse praaya: bheeshan ladaaiyaaain hoti hain. santhaal, munda, bhoomij, gond, bheel aur naaga aadi aaranyak jaatiyon mein yeh pratha pai jaati hai. anya deshon aur jaatiyon mein bhi iska prachalan milta hai.

patneepraapti ka doosra saadhan kraya vivaah arthaat paisa dekar ladki ko khareedna hai. hindu shaastron ki paribhaasha ke anusaar ise aasur vivaah kaha jaata hai. Bhaarat ki santhaal, ho, oraaainv, khadiya, gond, bheel aadi jaatiyon mein kanya ke maataapita ko kanyaashulk (braaid price) dekar patni praapt karne ki paripaati hai. hindu samaaj ke uchch varg mein ladkon ka mahatva hone se unke maataapita kanya ke maataapita se dahej roop mein dhan praapt karte hain, kintu nimn varg mein vanya jaatiyon mein kanya ka aarthik mahatva hone ke kaaran kanya ka pita var se athva var ke maataapita se kanya dene ke badle mein dhanaraashi praapt karta hai. yadi var dhanaraashi dene mein asamarth hota hai to vah shvashur ke yahaaain seva karke kanyaashulk pradaan karta hai. gondon aur baiga logon mein shvashur ke yahaaain is prakaar teen se paaainch varsh tak naukri tatha kadi mehnat karne ke baad patni praapt hoti hai. ise seva vivaah bhi kaha jaata hai.

patni-praapti ka teesara saadhan varavadhoo ke maataapita ki sahamati se vyavasthit kiya jaanevaala vivaah hai. is shataabdi ke aarambh tak hindu samaaj mein baal vivaah ki pratha prachalit hone ke kaaran sabhi vivaah isi prakaar ke hote the, ab bhi yadyapi shiksha ke prasaar tatha aarthik svaavalanban ke kaaran varavadhoo ki sahamati se honevaale pranaya athva gandharv vivaahon ki sankhya badh rahi hai, tathaapi adhiktar vivaah ab bhi maataapita ki sahamati se hote hain.

patni-praapti ke uparyukt saadhan aadhunik samaajashaastreeya vidvaanon ke vargeekaran ke aadhaar par hain. praacheen bhaarateeya dharmashaastrakaaron ne inheen ko braahm, daiv, aarsh, praajaapatya, aasur, gaandharv, raakshas aur paishaach naamak aath prakaar ke vivaahon ka naam diya tha. inmein se pehle chaar prakaar ke vivaah prashast tatha dharmaanukool samajhe jaate the. ye sab vivaah maataapita ki sahamati se kiye jaanevaale uparyukt vivaah ke antargat hain. dhaarmik vidhi ke saath sampann honevaale sabhi vivaahon mein kanya ko vastraabhooshan se alankrut karke usaka daan kiya jaata tha. kintu pichhle chaar vivaahon mein kanya ka daan naheen hota, vah moolya se ya prem se ya balapoorvak li jaati hai. aasur vivaah uparyukt krayavivaah ka doosra roop hai. ismein var kanya ke pita ko kuchh dhanaraashi dekar use praapt karta hai. iska prasiddh udaaharan paandu ke saath maadri ka vivaah hai. gaandharv vivaah var aur vadhoo ke paarasparik prem aur sahamati ke kaaran hota hai. iska prasiddhatam praacheen udaaharan dushyant aur shakuntala ka vivaah tha. raakshas vivaah mein var kanyaapaksh ke sanbandhiyon ko maarkar ya ghaayal karke roti cheekhati kanya ko apne ghar le aata tha. yeh pratha kshatriyon mein prachalit thi. iska prasiddh udaaharan shreekrushn dvaara rukmini ka tatha arjun dvaara subhadra ka haran hai. paishaach vivaah mein soi hui, sharaab aadi peene se unmatt stri se ekaant mein sambandh sthaapit karke vivaah kiya jaata tha. manu ne (3. 34) iski ninda karte hue ise sabse adhik paapapoorn aur adham vivaah kaha hai.

pati ya patni ki sankhya ke aadhaar par vivaah ke teen roop maane jaate hain : bahurbhaayata, bahubhartruta, ekavivaah.

jab ek purush ek se adhik striyon se vivaah karta hai to ise bahubhaaryata ya bahupatneetv (poleejini) kehte hain. ek stri ke saath ek se adhik purushon ke vivaah ko bahubhartruta ya bahupatitv kaha jaata hai. ek purush ke ek stri ke saath vivaah ko ek vivaah (monogemi) ya ekapatneevrat kaha jaata hai. maanav jaati ke vibhinn samaajon mein inmein se pehla aur teesara roop adhik prachalit hai. doosare roop bahubhartruta ka prachalan bahut kam hai. samaaj mein streepurushon ki sankhya lagbhag samaan hone ke kaaran is avastha mein kuchh purushon dvaara adhik striyon ko patni bana lene par kuchh purush vivaah se vanchit rah jaate hain, at: kuchh vanya samaajon mein ek manushya dvaara patni banaai jaanevaali striyon ki sankhya par pratibandh lagaaya jaata hai aur pratha dvaara ise nishchit kar diya jaata hai. bhootapoorv british poorvi Africa ki vaasaaniya jaati mein ek purush ko teen se adhik striyon ke saath, laindoo jaati mein tatha islaam mein chaar se adhik striyon ke saath, uttari Nigeria ki kuganma jaati mein chhah se adhik striyon ke saath vivaah ki anumati naheen di jaati. raajaaon tatha saradaaron ke liye yeh sankhya bahut adhik hoti hai. pashchimi Africa mein goldakost basti ke ashaanti naamak raajya ke raaja ke liye patniyon ki nishchit sakhya, 3,333 thi. raaja log in nishchit sankhyaaon ka atikraman aur ullanghan kis prakaar karte hain yeh Saudi arab raajya ke sansthaapak ibn saood ke udaaharan se spasht hai. islaam mein chaar se adhik striyon se vivaah varjit hai, at: ibn saood ko jab kisi naveen stri se vivaah karna hota tha to vah apni pehli chaar patniyon mein se kisi ek ko talaak de deta tha. is prakaar usane chaar patniyon ki maryaada ka paalan karte hue bhi sau se adhik striyon ke saath vivaah kiya. kuchh vanya jaatiyon mein saradaaron dvaara apne samaaj ki itni adhik striyon par adhikaar kar liya jaata hai ki kuchh nirdhan yuva purush vivaah ke liye vadhoo naheen praapt kar sakte. Australia ki kuchh jaatiyon mein aise purush ko kai striyaaain rakhanevaale vyakti ko chunauti dekar usase patni praapt karne ka adhikaar diya jaata hai. bahubhaaryata ka ek vishesh roop shyaali vivaah (sororal sororal polijini) arthaat ek purush dvaara apni patni ki bahinon se vivaah karna hai. ismein bada laabh sambhavat: sautiya daah ka kam hona tatha bahinon ko premapoorvak milkar rahana hai. yeh pratha amareeka ke red indiynon mein bahut milti hai.

bahubhartruta athva ek stri se anek purushon ke vivaah ka suprasiddh praacheen bhaarateeya udaaharan draupadi ka paaainch paandavon ke saath vivaah yeh paripaati ab bhi Bhaarat ke anek pradeshon - Laddakh mein, Punjab ke kaaaingada jile ke speeti laahaul paraganon mein, chanbaaku, kulloo aur mandi ke ooainche pradeshon mein rahanevaale kaaneton mein, deharaadoon jile ke jaunasaar baabar mein, dakshin Bhaarat mein malaabaar ke naayaro mein, neelagiri ke todon, kurunbon aur koton mein pai jaati hai. Bhaarat se baahar yeh kuchh dakshini amareekan Indian jaatiyon mein milti hai. iske do mukhya prakaar hain. pehle prakaar mein ek stri ke aapas mein sage ya sautale hote hain. ise bhraatruk bahubhartruta kehte hain. draupadi ke paaainchon pati bhaai the. aajkal is prakaar ki bahubhartruta deharaadoon jile mein jaunasaar baavar ke khas logon mein tatha neelagiri ke todon mein pai jaati hai. bade bhaai ke shaadi karne par usaki patni sab bhaaiyon ki patni samajhi jaati hai. iske doosare prakaar mein ek stri ke anek patiyon mein bhaai ka sambandh ya anya koi ghanishth sambandh naheen hota. ise abhraatruk ya maatrusattaak bahubhartruta kehte hain. malaavaar ke Nair logon mein pehle is prakaar ki bahubhartruta ka prachalan tha.

bahubhartruta ke utpaadak kaaranon ke sambandh mein samaajashaastriyon tatha nruvanshashaastriyon mein prabal matabhed hai. vaistaramaark ne iska pradhaan kaaran purushon ki apeksha striyon ka sankhya mein kam hona bataaya hai. udaaharanaarth neelagiri ke todon mein baalikaavadh ki kupratha ke kaaran ek stri ke peechhe do purush ho gaye, at: vahaaain bahubhartruta ka prachalan svaabhaavik roop se ho gaya. kintu raabart brifaalt ne yeh siddh kiya ki striyon ki kami is pratha ka ek maatr kaaran naheen hai. Tibet, sikkim, Laddakh, laahaul, aadi bahubhartruk prathaavaale pradeshon mein stri purushon ki sankhya mein koi bada antar naheen hai. kaningham ke mataanusaar Laddakh mein striyon ki sankhya purushon se adhik hai. at: sumanet, lord, belyoo aadi vidvaanon ne iska pradhaan kaaran nirdhanata ko maana hai. sumaner ne ise Tibet ke udaaharan se pusht karte hue kaha hai ki vahaaain paidaavaar itni kam hoti hai ki ek purush ke liye kutunb ka paalan sambhav naheen hota, at: kai purush milkar patni rakhate hain. isse bachche kam hote hain, janasankhya maryaadit rahati hai aur parivaar ki bhoosanpatti vibhinn bhaaiyon ke baintavaare se vibhkt naheen hoti.

ekavivaah ki pratha maanav samaaj mein sabse adhik prachalit aur saamaanya paripaati hai. jin samaajon mein bahubhaaryata ki pratha hai, unamein bhi yeh pratha prachalit hai kyonki bahubhaaryata ki pratha ka paalan pratyek samaaj mein bahut thode vyakti hi karte hain. udaaharanaarth greenalaind vaasiyon ko bahubhaaryataavaadi samaaj kaha jaata hai, kintu kraaainj ko is pradesh mein 20 mein se ek purush hi do striyon se vivaah karanevaala mila yaane vahaaain keval paaainch pratishat purush anek striyon se vivaah ke niyam ka paalan karanevaale the. ekavivaah ki vyavastha ka prachalan sabse adhik hone ka bada kaaran yeh hai ki adhikaansh samaajon mein stri purushon ki sankhya ka anupaat lagbhag samaan hota hai aur ek vivaah ki vyavastha adhiktam naranaariyon ke liye jeevanasaathi prastut karti hai. yuddh, kanyaavadh ki daarun pratha tatha kaam dhandhon ki jokhim streepurushon ki sankhya ke santulan ko kuchh had tak bigaad dete hain, kintu praaya: yeh santulan bana rahata hai aur ekavivaah ki vyavastha mein sahaayak hota hai, kyonki yeh adhiktam vyaktiyon ka vivaah ka avsar pradaan karta hai. sabhyata ki unnati evam pragati ke saath kai kaaranon se yeh pratha adhik prachalit hone lagti hai : pehla kaaran yeh hota hai ki bada parivaar aarthik drushti se bojh ban jaata hai. ghareloo pashuon, naveen aujaaron tatha masheenon ke aavishkaar ke kaaran patni ki majadoor ke roop mein kaam karne ki upayogita kam ho jaati hai. santaan ki prabal aakaanksha mein ksheenata aana tatha saamaajik garima aur pratishtha ke nae maanadandon ka vikaas hona bhi ismein sahaayak hota hai. iske atirikt striyon ke prati sammaan ki bhaavana ka vikaas, striyon ki uchch shiksha aur daanpatya prem ke naveen aadarsh ka vikaas tatha sautiyaadaah ke jhagadon se chhutakaara bhi ekavivaah to samaaj mein lokapriya banaate hain. pashchimi jagat mein aajkal ekavivaah ka niyam saarvabhaum hai. hindu samaaj mein santaanapraapti aadi ke uddeshya poorn karne ke liye praacheen shaastrakaaron ne purushon ko bahuvivaah ki anumati di thi kintu 1955 ke hindu vivaah kaanoon ne is puraani vyavastha ka ant karte hue ekavivaah ke niyam ko aavashyak bana diya hai.

lagbhag sabhi samaajon mein vivaah ka sanskaar kuchh vishisht vidhiyon ke saath sampann kiya jaata hai. yeh naranaari ke pati-patni banane ki ghoshana karta hai, sanbandhiyon ko sanskaar ke samaaroh mein bulaakar unhein is naveen daanpatya sambandh ka saakshi bataaya jaata hai, dhaarmik vidhiyon dvaara use kaanooni maanyata aur saamaajik sahamati pradaan ki jaati hai. vaivaahik vidhiyon ka pradhaan uddeshya naveen sambandh ka vigyaapan karna, ise sukhamaya banaana tatha naanaaprakaar ke anishton se iski raksha karna hai. vivaah sanskaar ki vidhiyon mein vismayaavah vaividhya hai. kintu inhein chaar bade vargon mein vibhkt kiya ja sakta hai. pehle varg mein var vadhoo ki sthiti mein aanevaale parivartan ko soochit karanevaali vidhiyaaain hain. vivaah mein kanyaadaan kanya ke pita se pati ke niyantran mein jaane ki sthiti ko dyotit karta hai. England, pailestaain, jaava, cheen mein vadhoo ko nae ghar ki dehali mein pravesh ke samay uthaakar le jaana vadhoodvaara ghar ke parivartan ko mahatvapoorn banaana hai. skaatalaind mein vadhoo ke peechhe puraana joota yeh soochit karne ke liye feinka jaata hai ki ab pita ka usapar koi adhikaar naheen raha. doosare varg ki vidhiyon ka uddeshya dushprabhaavon ko door karna hai. Europe aur Africa mein vivaah ke samay dushtaatmaaon ko maar bhagaane ke liye baan feinke jaate hain aur bandooke chhodi jaati hain. dushtaatmaaon ka nivaasasthaan andhakaarapoorn sthaan hote hain aur vivaah mein agni ke prayog se inka vidraavan kiya jaata hai. vivaah ke samay var dvaara talavaar aadi ka dhaaran, England mein vadhoo dvaara dushtaatmaaon ko bhagaane mein samarth samajhi jaanevaali ghode ki naal le jaane ki vidhi ka kaaran bhi yahi samjha jaata hai. teesare varg mein urvarata ki prateek aur santaanasamruddhi ki kaamna ko soochit karanevaali vidhiyaaain aati hain. Bhaarat, cheen, malaaya mein vadhoo par chaaval, anaaj tatha fal daalne ki vidhiyaaain prachalit hain. jis prakaar ann ka ek daana beesiyon nae daanein paida karta hai, usi prakaar vadhoo se prachur sankhya mein santaan utpann karne ki aasha rakhi jaati hai. slaav deshon mein vadhoo ki god mein isi uddeshya se ladka baithaaya jaata hai. chauthe varg ki vidhiyaaain var vadhoo ki ekta aur abhinnata ko soochit karti hain. dakshini seleebeej mein varavadhoo ke vastron ko seekar unapar ek kapda daal diya jaata hai. Bhaarat aur Iran mein prachalit granthibandhan ki paddhati ka bhi yahi uddeshya hai.

is vishay mein maanav samaaj ke vibhinn bhaagon mein bada vaividhya drushtigochar hota hai. vestaramaark ke mataanusaar sabhyata ke nimn star mein rahane waali, aakhet tatha aaranbhik krushi se jeevanayaapan karanevaali, Sri Lanka ki bedda tatha andemaan aadivaasi jaatiyon mein vivaah ke baad patiptni mrutyu paryat ikattha rahate hain aur inmein talaak naheen hota. jin samaajon mein vivaah ko dhaarmik sanskaar maana jaata hai, unamein praaya: vivaah avichhedya sambandh maana jaata hai. hindu evam roman Catholic isaai samaaj iske sundar udaaharan hai. kintu vivaahavichhed ya talaak ke niyamon ke sambandh mein atyadhik bhinnata hone par bhi kuchh maulik siddhaanton mein samaanata hai. vivaah mukhya roop se santaanapraapti evam daanpatya sambandh ke liye kiya jaata hai, kintu yadi kisi vivaah mein ye praapt na hon to daanpatya jeevan ko naarakeeya ya vifal banaane ki apeksha vivaahavichhed ki anumati di jaani chaahiye. is vyavastha ka durupayog na ho, is drushti se talaak ka adhikaar anek pratibandhon ke saath vishesh avastha mein hi diya jaata hai. talaak ka mukhya aadhaar vyabhichaar hai kyonki yeh vaivaahik jeevan ke mool par hi kuthaaraaghaat karanevaala hai. iske atirikt kuchh anya kaaran bhi hai.

pleto ke samay se vichaarak vivaah-pratha ki samaapti ki tatha raajya dvaara bachchon ke paalan ki kalpana kar rahe hain. vartamaan samay ke audyogik evam vaigyaanik parivrtanon se tatha pashchimi deshon mein talaakon ki badhti hui bhayaavah sankhya ke aadhaar par vivaah ki sanstha ke lop ki bhavishyavaani karanevaalon ki kami naheen hai. ismein koi sandeh naheen hai ki is samay vivaah ke paramparaagat svaroopon mein kai kaaranon se bade parivartan aa rahe hain. vivaah ko dhaarmik bandhan ke sthaan par kaanooni bandhan tatha pati-patni ka niji maamala maanane ki pravrutti badh rahi hai. audyogik kraanti aur shiksha ke prasaar se striyaaain aarthik drushti se svaavalanbi ban rahi hain. pehle unke sukhamaya jeevanayaapan ka ekamaatr saadhan vivaah tha, ab aisi sthiti naheen rahi. vivaah aur talaak ke naveen kaanoon daanpatya adhikaaron mein naranaari ke adhikaaron ko samaan bana rahe hain. dharm ke prati aastha mein shithilta aur garbhanirodh ke saadhanon ke aavishkaar ne vivaah vishyak puraani maanyataaon ko, praagvaivaahik sateetv aur pavitrata ko gahra dhakka pahunchaaya hai. kintu ye sab parivartan hote hue bhi bhavishya mein vivaahapratha ke bane rahane ka prabal kaaran yeh hai ki isse kuchh aise prayojan poore hote hain, jo kisi anya saadhan ya sanstha se naheen ho sakte. pehla prayojan vanshavruddhi ka hai. yadyapi vigyaan ne krutrim garbhaadhaan ka aavishkaar kiya hai kintu krutrim roop se shishuon ka prayogashaalaaon mein utpaadan aur vikaas sambhav prateet naheen hota. doosra prayojan santaan ka paalan hai, raajya aur samaaj shishushaalaaon aur baalodyaanon ka kitna hi vikaas kar le, unamein inke sarvaangeen samuchit vikaas ki vaisi vyavastha sambhav naheen, jaisi vivaah evam parivaar ki sanstha mein hoti hai. teesara prayojan sachche daanpatya prem aur sukhapraapti ka hai. yeh bhi vivaah ke atirikt kisi anya saadhan se sambhav naheen. in prayojanon ki poorti ke liye bhavishya mein vivaah ek mahatvapoorn sanstha bani rahegi, bhale hi usamein kuchh na kuchh parivartan hote rahein.

• vestaramaark : history ov hyooman mairij, 3ra khand;
• haridtt vedaalankaar : hindu vivaah ka itihaas.

• hindu vivaah
• vivaah sanskaar
• dahej
• hindu vivaah adhiniyam

• vivaahapaddhati - chaturthi-karm sanhita (Google pustak ; lekhak - bhaiyaaraam sharma)
• 100 savaalon ke javaab shaadi se pehle poochhein
• vaivaahik jeevan (Google pustak ; lekhakadvaya : ke.pi. Bhagwat ; shreemati kamala bhaave)
• African Marriage Rituals
• Gillis, John R. (1985). For Better, for Worse: British Marriages, 1600 to the Present. Oxford University Press. aai॰aऍsa॰abee॰aऍna॰ 019503614X. http://books.google.com/books?id=t3kiLAQxrnMC.
• 'Forever and a Day' or 'Just One Night'? On Adaptive Functions of Long-Term and Short-Term Romantic Relationships
• "Legal Regulation of Marital Relations: An Historical and Comparative Approach – Gautier 19 (1): 47 – International Journal of Law, Policy and the Family". http://lawfam.oxfordjournals.org/cgi/content/abstract/19/1/47. abhigman tithi: 2007-06-13.
• "Marriage – its various forms and the role of the State" on BBC Radio 4's In Our Time featuring Janet Soskice, Frederik Pedersen and Christina Hardyment
• "Radical principles and the legal institution of marriage: domestic relations law and social democracy in Sweden – Bradley 4 (2): 154 – International Journal of Law, Policy and the Family". http://lawfam.oxfordjournals.org/cgi/content/abstract/4/2/154. abhigman tithi: 2007-06-13.
• Recordings & Photos from a College Historical Society debate on the role of marriage in modern life, featuring Senator David Norris and Senator Ronan Mullen.
• The National Marriage Project at Rutgers University