Since antiquity, the concept of union in Hindu marriage has always been considered sacred and indissoluble. The Shastri-religious understanding of Hindu marriage is that heavenly-made unions are merely united and tied into a knot on this earth. Hence, once the union is formed, and the ceremonies and rites concluded, there is no scope for a couple to seek “divorce”. The traditional concept of Hindu marriage, although altered by India's post-colonial enactment of the Hindu Marriage Act in 1955 (“the Act”), aimed to reflect the country's identity as a liberal constitutional democracy by providing for certain grounds for seeking divorce, including mutual consent. However, the state's broader policy reflected in the overall objective scheme of the Act remained incongruent with the Shastri-religious understanding of Hindu marriage. Thus, divorce was only the last remedy, and was granted by the courts only after the aggrieved couples fulfilled due procedural requirements as per the mandate of the Act. Hence, it is against this backdrop that the recent constitutional bench judgment in Shilpa Sailesh v. Varun Sreenivasan (2023) of the apex court regarding the waiver of the procedural requirements under section 13-B of the Act by the court using its constitutional powers of ‘complete justice” under Article 142 of the Indian Consitution, is limited only to certain exceptional circumstances. This paper argues for recognising the Irretrievable Breakdown of Marriage (“IRB”) as a legal ground in the Hindu Marriage Act of 1955 (“the Act”). It traces the evolution of Hindu marriage and discusses why Fault, Frustration, and Consent theories are inadequate, advocating for IRB to accommodate diverse situations. It analyses the Act's scheme, shows the presence of breakdown theory, and examines legal developments regarding IRB as a divorce ground, noting some limitations. It addresses objections from women's groups and calls for social reforms ensuring women's financial independence and reducing divorce stigma.
Published in | International Journal of Law and Society (Volume 7, Issue 3) |
DOI | 10.11648/j.ijls.20240703.12 |
Page(s) | 107-111 |
Creative Commons |
This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited. |
Copyright |
Copyright © The Author(s), 2024. Published by Science Publishing Group |
Irretrievable Breakdown of Marriage, Hindu Marriage, Divorce, Legal and Social Reforms
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[4] | Kusum, 'Irretrievable Breakdown of Marriage: A Ground for Divorce' (1978) 20(2) Journal of the Indian Law Institute 288-303. |
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[7] | Parliament of India, Rajya Sabha, Department Related Parliamentary Standing Committee on Personnel, Public Grievances, Law and Justice, 'Forty Fifth Report on The Marriage Laws (Amendment) Bill, 2010' (Presented to the Rajya Sabha on 1st March 2011) (Laid on the Table of the Lok Sabha on 1st March 2011). |
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APA Style
Sharma, L. (2024). A Case for Statutorily Recognition of Irretrievable Breakdown of Marriage. International Journal of Law and Society, 7(3), 107-111. https://doi.org/10.11648/j.ijls.20240703.12
ACS Style
Sharma, L. A Case for Statutorily Recognition of Irretrievable Breakdown of Marriage. Int. J. Law Soc. 2024, 7(3), 107-111. doi: 10.11648/j.ijls.20240703.12
AMA Style
Sharma L. A Case for Statutorily Recognition of Irretrievable Breakdown of Marriage. Int J Law Soc. 2024;7(3):107-111. doi: 10.11648/j.ijls.20240703.12
@article{10.11648/j.ijls.20240703.12, author = {Lokinder Sharma}, title = {A Case for Statutorily Recognition of Irretrievable Breakdown of Marriage }, journal = {International Journal of Law and Society}, volume = {7}, number = {3}, pages = {107-111}, doi = {10.11648/j.ijls.20240703.12}, url = {https://doi.org/10.11648/j.ijls.20240703.12}, eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijls.20240703.12}, abstract = {Since antiquity, the concept of union in Hindu marriage has always been considered sacred and indissoluble. The Shastri-religious understanding of Hindu marriage is that heavenly-made unions are merely united and tied into a knot on this earth. Hence, once the union is formed, and the ceremonies and rites concluded, there is no scope for a couple to seek “divorce”. The traditional concept of Hindu marriage, although altered by India's post-colonial enactment of the Hindu Marriage Act in 1955 (“the Act”), aimed to reflect the country's identity as a liberal constitutional democracy by providing for certain grounds for seeking divorce, including mutual consent. However, the state's broader policy reflected in the overall objective scheme of the Act remained incongruent with the Shastri-religious understanding of Hindu marriage. Thus, divorce was only the last remedy, and was granted by the courts only after the aggrieved couples fulfilled due procedural requirements as per the mandate of the Act. Hence, it is against this backdrop that the recent constitutional bench judgment in Shilpa Sailesh v. Varun Sreenivasan (2023) of the apex court regarding the waiver of the procedural requirements under section 13-B of the Act by the court using its constitutional powers of ‘complete justice” under Article 142 of the Indian Consitution, is limited only to certain exceptional circumstances. This paper argues for recognising the Irretrievable Breakdown of Marriage (“IRB”) as a legal ground in the Hindu Marriage Act of 1955 (“the Act”). It traces the evolution of Hindu marriage and discusses why Fault, Frustration, and Consent theories are inadequate, advocating for IRB to accommodate diverse situations. It analyses the Act's scheme, shows the presence of breakdown theory, and examines legal developments regarding IRB as a divorce ground, noting some limitations. It addresses objections from women's groups and calls for social reforms ensuring women's financial independence and reducing divorce stigma. }, year = {2024} }
TY - JOUR T1 - A Case for Statutorily Recognition of Irretrievable Breakdown of Marriage AU - Lokinder Sharma Y1 - 2024/08/06 PY - 2024 N1 - https://doi.org/10.11648/j.ijls.20240703.12 DO - 10.11648/j.ijls.20240703.12 T2 - International Journal of Law and Society JF - International Journal of Law and Society JO - International Journal of Law and Society SP - 107 EP - 111 PB - Science Publishing Group SN - 2640-1908 UR - https://doi.org/10.11648/j.ijls.20240703.12 AB - Since antiquity, the concept of union in Hindu marriage has always been considered sacred and indissoluble. The Shastri-religious understanding of Hindu marriage is that heavenly-made unions are merely united and tied into a knot on this earth. Hence, once the union is formed, and the ceremonies and rites concluded, there is no scope for a couple to seek “divorce”. The traditional concept of Hindu marriage, although altered by India's post-colonial enactment of the Hindu Marriage Act in 1955 (“the Act”), aimed to reflect the country's identity as a liberal constitutional democracy by providing for certain grounds for seeking divorce, including mutual consent. However, the state's broader policy reflected in the overall objective scheme of the Act remained incongruent with the Shastri-religious understanding of Hindu marriage. Thus, divorce was only the last remedy, and was granted by the courts only after the aggrieved couples fulfilled due procedural requirements as per the mandate of the Act. Hence, it is against this backdrop that the recent constitutional bench judgment in Shilpa Sailesh v. Varun Sreenivasan (2023) of the apex court regarding the waiver of the procedural requirements under section 13-B of the Act by the court using its constitutional powers of ‘complete justice” under Article 142 of the Indian Consitution, is limited only to certain exceptional circumstances. This paper argues for recognising the Irretrievable Breakdown of Marriage (“IRB”) as a legal ground in the Hindu Marriage Act of 1955 (“the Act”). It traces the evolution of Hindu marriage and discusses why Fault, Frustration, and Consent theories are inadequate, advocating for IRB to accommodate diverse situations. It analyses the Act's scheme, shows the presence of breakdown theory, and examines legal developments regarding IRB as a divorce ground, noting some limitations. It addresses objections from women's groups and calls for social reforms ensuring women's financial independence and reducing divorce stigma. VL - 7 IS - 3 ER -