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Hindu Succession Act 1956

By Priya Rathi

Behind every ancestral property now stands women with equal rights as men. It is commonly misunderstood that the property is devolved to the son(s) of the family and not the daughter(s). Hindu Undivided Family (HUF) is one such prominent practice to understand inheritance which is created by Hindu, Jains, Sikhs and Buddhists family. The group of individuals must share common roots. According to the Hindu Succession Act 1956, any individual born in Hindu Undivided Family (HUF) becomes a coparcener by birth. Hence both sons and daughters qualify as coparceners in the family and share equal rights and liabilities over the property. To understand this better – Coparcener has a right to demand partition, acquire property upon division, or any such significant right and entitlement is only provided to the Coparceners of the HUF. Earlier, as per Section 6 of the Hindu Succession Act 1956, only male members of the HUF were considered as coparceners and the same status was not given to females. Back then, females were only members in the HUF. The Hindu Succession (Amendment) Act, 2005 effective from September 9, 2005 is designed to ensure that women are treated as equal to  men in inheritance rights. After this amendment, daughters are also considered as coparceners. Further are a few more interesting facts about the rights of woman in ancestral property. 

Females are Coparceners by birth. This right rules out all the doubts related to the existence of the HUF before or after 2005; whether daughter was married before or after 2005; and demise of the father before or after 2005 etc. The amended law clearly ensures the right of daughters as coparcener in the HUF. In the case of (Vineeta Sharma vs Rakesh Sharma, 2020), the Supreme Court decided that coparcenary is a birth-right. Although the law came explicitly into force in 2005, daughters are legitimately entitled to the same rights as sons in the HUF. For instance, a married daughter is coparcener with equal rights even though married before 2005; daughters are entitled to HUF’s property as son, even if the father died before 2005. Law emphasizes on birth in HUF as a qualifier. 

 She along with her husband can also create a HUF. It is not that after her marriage, she is parted away from her father’s HUF and becomes part of her husband’s HUF only. Married daughters are entitled to her share after her marriage also.  Even if she wants to gift her share in the HUF to any other member, she cannot do so, while she is alive, except by way of a will. In case of her death and when no will was documented, her legal heirs are entitled to the shares and it is not that her share will be distributed amongst other members of the HUF. In case, none of her children are alive at the time of her death, grandchildren can also be granted the share but in no circumstance, can she be deprived of her share. 

After the Hindu Succession (Amendment) Act, 2005, it was clear that a woman can be Karta of the HUF as decided in (Mrs. Sujata Sharma vs Shri Manu Gupta & Ors, 2015). The Delhi high court held that female coparcener may become Karta of the family. The eldest coparcener irrespective of the gender is the Karta of the HUF. Karta manages legal and financial affairs of the HUF. Wife is member in the HUF hence she cannot become Karta. Wife can act as a guardian of the minor coparcener after the death of her husband till kids attain the age of majority. A member cannot demand partition of the HUF but this does not deprive the wife from her share. The Hindu Succession Act has to be read for such claim over the share, which defines what property is within disposing capacity of the HUF. 

When it comes to distribution of the income of the HUF, the share is equivalently allocated irrespective of age and gender. Daughters are entitled to an equal share. Such allocation is not taxable in the hands of members when taxed in the hands of HUF.

The Supreme court bench of Justices S Abdul Nazeer and Krishna Murari made a significant judgement on January 20, 2022. In Arunchal Gounder (Dead) by LRS. V. Ponnusamy and Ors. (Civil Appeal No. 6659 of 2011), the SC held that the daughters of a male Hindu dying without forming a will would be entitled to the properties of the father. The properties could be self-acquired or received at partition by the father. The daughters will get preference over other collaterals. The judgement dealt with the property rights of women and widows under the Hindu Succession Act and is the latest in the series on inheritance rights of women. 

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By Dheeraj Diwakar

“I measure the progress of a community by the degree of progress which the women have achieved.”

  • Dr. B.R. Ambedkar

Introduction

In 2004, Columbia University released a list of the world’s best top 100 scholars, and the list was topped by Dr. B.R. Ambedkar. He made enormous efforts to make sure that society follows a path of Liberty, Equality, and Fraternity. The same can be witnessed from his various writings and speeches.

The concept of caste is so deep-rooted in Indian society that whenever the name of Dr. Ambedkar comes up, the first image of him is that of a messiah of Dalits. But what a lot of people don’t know about Dr. Ambedkar is his fight for women’s empowerment and his pursuit of gender equality in all dimensions of national and private life. This short piece aims to highlight some of the main achievements and endeavours of Dr. Ambedkar for women’s equality in India 

Ambedkar And Women’s Rights In Pre-Independence Era

Dr. Ambedkar was aware of the miserable conditions of women. He believed that women are the worst sufferers of the oppressive, caste-based, and rigid hierarchical social system. His main effort was to liberate Indian women from various social and religious ties and provide access to necessities which they were deprived of i.e., Education and Inheritance rights. He regarded education as the only tool for the emancipation of women. On 20 July 1942, while addressing the second All India Depressed classes women’s conference he said, “I shall tell you a few things which I think you should bear in mind. Learn to be clean; keep free from all vices. Give education to your children. Instill ambition in them. Inculcate in their minds that they are destined to be great. Remove from them all inferiority complexes.

Ambedkar’s approach towards women was completely different from other social reformers i.e. Mahatma Gandhi, Jyotiba Phule, Ishwar Chandra Vidyasagar who tried to reform without questioning the social hierarchical order. 

In the early days of 1928, a women’s conference was established in Bombay with Ramabai (Ambedkar’s Wife) as its President. About 500 women participated in Kalram Temple’s entry Satyagraha at Nasik in 1930. The number swelled up to 3000 women participating in the historic Mahad Satyagraha. He believed that family planning measures for women should be taken. In 1942, while serving as a labor minister of the executive council of governor-general he introduced a Maternity Benefit Bill. The bill aimed to provide maternity leave to women workers. In his journals i.e. Mooknayak and Bahiskrit Bharat, he made sure that the issues related to women get an equal place in it. 

Hindu Code Bill

Hindu Code Bill is one of the most important initiatives made by Dr. Ambedkar to improve the miserable condition of women. Being the first Law Minister of independent India on February 24th, 1949, he took an initiative and introduced the draft of the Hindu Code Bill in the Constituent Assembly. The bill aimed to release women from various social bondages created by the Hindu social order. The proposed legislation seeks to provide women with the Right to property and other legal rights which were prohibited by the Manu law. The Bill aimed to put men and women in equal places in terms of legal status. He argued that the ideals enshrined in the Bill have their origins in the Indian Constitution which promotes equality. The Bill was first delayed by the parliamentarians and was later rejected leading to Ambedkar giving his resignation from the post of Law Minister. 

He introduced four Acts that were also incorporated in the Hindu Code Bill. The acts improved the conditions of women and strengthened their position. The list of Acts along with important provisions for women are as follows:

Hindu Marriage Act 1955: Section 5 of the Act increases the legal age of marriage for girls to 18 years. Section 17 of the Act provides punishment for bigamy. Provisions related to alimony and permanent maintenance have been provided in Section 25 of the act. 

Hindu Succession Act 1956: Section 8 of the Act empowers the widow to adopt Son or Daughter. Section 14 ensures that the property of women will be her absolute property. Further, section 15 of the act makes sure that there would be a uniform succession to the property of a Hindu Female who dies intestate. 

The Adoption and Maintenance Act 1956: Under Section 8 of this act, widows are empowered to adopt children. Earlier under Hindu law, they were not entitled to do so. Before this act came into force, daughters could not be adopted. Section 9 of the act makes it compulsory that the wife shall be consulted while carrying on any adoption. 

The Hindu Minority and Guardianship Act 1956: Section 6(a) ensures that in case of custody if the child has not completed the age of five then the custody lies with the mother. Under 6(b), if the child has been born out of an illegitimate relationship, then the first natural guardian would be mother and then father. The act also empowers the mother to change a guardian of a child who has been appointed by the father. 

Constitutional Provisions

Dr. Ambedkar worked as a Chairman of the Drafting Committee and is regarded as the Father of the Indian Constitution. In many of his speeches in the Constituent assembly, he debated for equal rights for women. His approach towards women’s rights played a significant role in ensuring that Women’s rights find a special place in the Indian Constitution. Some of the important constitutional provisions protecting women’s rights are,

Article 14: This article ensures equality for all citizens irrespective of Gender, Caste, Creed, Religion, and race. 

Article 15: This article prohibits discrimination on the grounds of Religion, Gender, Caste, Creed, and Race. 

Article 16: This article says that there shall be an equality of opportunity in Public Employment. 

Article 23: This article prohibits Human Trafficking and Bonded Labour. 

These were some important provisions related to women. Apart from them, many other articles protect the rights of women i.e. Article 39(a) and (d), Article 42, Article 51A(e), Article 243D(3), Article 243T(3), and Article 243T(4). 

Conclusion

Even in the 21st Century, the issue of gender inequality still finds its deep roots in Indian society. The condition was more critical in the pre-independence era and the early parts of post-independence. It was Dr. Ambedkar and some other handful of social reformers who came forward to lessen the plight of age-old sufferers i.e., Women. Interestingly, when the Hindu Code Bill was to be introduced by Ambedkar, numerous women opposed the Bill. The efforts made by Ambedkar with regards to Women’s equality haven’t been much recognized or if recognized get faded because of the title he carries i.e., Liberator of Dalits. 

Author: Dheeraj Diwakar

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