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PLAGIARISM SCAN REPORT

Date 2021‐12‐03

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Abstract
Hindu law refers to those who consider themselves to be
followers of the "Santana" religion, as well as other religious
groups such as Jain, Shikhs, and Buddhists. As we all know,
religion is thousands of years old, and as a result, it is far too
widespread and vast, and it has yet to be united. This personal law
may have been appropriate and well‐stabilized for that
civilization at the time, but our lifestyle and society have changed
dramatically since then, and several aspects of "Hindu law" are
highly problematic with our current law and legal sense. As a
result, it is high time to consider reforming Hindu law. Because
the notion of reformation is not new, so, I will offer my own
perspectives and recommendations for this reformation.

In this paper a critical examination of Bangladesh's present

Hindu family law would be warranted. It is high time to
look at the prospect of any revision to lift the law from its
1947 position.

The following are the critical challenges that must be

addressed:

Inter‐caste marriage
In Bangladesh, Hindu law prohibits inter‐caste marriage. This has
been a shastric law from the time of the smritis. The society was
not split into groups or castes during the early Vedic period.
Castes arose later as a result of various professional activities
performed by various individuals. There was no ban in their
interrelationships even back then. They had a social bond that was
reciprocal. Many social interactions and reciprocal ties, including
inter‐caste marriage, were outlawed much later, and the caste
system, with its attendant inter‐caste bans, gained religious
legitimacy.
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Some caste disadvantages were abolished during the British
period in India by creating distinct laws ﴾1850, 1946﴿. However,
caste restrictions persisted in independent India until they were
eventually abolished in 1955‐56, first by a special statute in 1949,
then by the Indian Constitution, and lastly by Hindu family law
changes. It has remained unchanged in Bangladesh since August
1947. Any barriers to inter‐caste marriage should be addressed as
soon as possible. It would be a reflection of both the ideal Vedic
state and current reality.

It is easy to see that Hindus in Bangladesh do not strictly follow

the pattern provided by their religion, namely the caste system's
mandates, when it comes to professional activity. Socioeconomic

factors, requirements, opportunities, and merits now play a larger

role in determining a profession. As a result, it is no longer
practicable to preserve traditional caste distinctions. Other castes
are difficult to distinguish based on their occupations, with the
exception of Brahmins, who perform numerous religious rites. It
is no longer sensible to cling to the old caste system, because
Hindu law places such a high value on actuality and practice.
Memories of the vedic past that would remind a fundamental
spirit of Hindu philosophy, namely, to help a person flourish all
the latent qualities of a perfect being to reflect the divinity of the
Supreme Being, as well as universally acceptable human rights
norms and constitutional provisions of citizen equality, warrant
legislative measures to minimize inter‐caste differentiations, first
and foremost, to allow Hindus to marry from other castes.

Dissolution of Hindu marriage

Bangladesh does not allow the dissolution of Hindu marriages in
any manner, including divorce, because Hindu law considers
marriage to be a sacrament. The concept is that a husband and
wife will stay together forever and conduct all religious and
worldly tasks together. They form a complete unity after
marriage, both in body and spirit, and cannot be parted. This
relationship, which is said to last until death and maybe beyond,
is said to improve their mutual love, respect, and care, as well as
providing more holiness, attention, and commitment to religious
tasks. This perfect plan might be jeopardized if there is any room
for separation.

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