In Indian society, marriage has never been merely a social contract; it has long stood as a profound cultural, religious, and moral institution. It is not just a union of two individuals, but a harmonising of two families, two lineages, and often two cultures. As one of the sixteen sacraments (Shodasha Samskaras) in Indian tradition, marriage aims not only to establish a family system but also to assist in the pursuit of the four life goals—Dharma (righteousness), Artha (wealth), Kama (desire), and Moksha (liberation).
Cultural Foundation of the Marital Sacrament
In Hindu marriage, the ritual of Saptapadi (seven steps) is considered deeply sacred, with each step symbolising specific vows and life values. Through these vows, the couple affirms lifelong companionship, mutual cooperation, familial responsibilities, and the goal of procreation. This bond is not just of body or mind, but a sacred connection of souls.
However, when this sacred bond becomes a vehicle for deceit, violence, and even murder, it raises serious questions about the sanctity of the institution of marriage and, more broadly, about the ethical fabric of Indian social structure.
The Rising Distortions in Marital Relations
In recent years, several disturbing cases have surfaced across the country involving crimes such as wives murdering their husbands. Some notable cases include Saurabh Gulati (2018), Abhishek Pathak (2019), Vikas Valmiki (2020), Siddharth Gupta (2021), Sanjay Singh (2022), Ankit Bansal (2023), and most recently, the Raja Raghuvanshi case (2025). These incidents demand a serious re-examination of the social, economic, psychological, and legal dimensions of marital relationships.
Marriage: Sacrament and Contract
Today, under Indian law, marriage has become both a sacrament and a contract. The Hindu Marriage Act, succession laws, and various sections of the Indian Penal Code outline the duties and rights associated with marriage. This dual nature—being both a religious ritual and a legal contract—renders it complex, especially when one party seeks to exploit the system.
The Influence of Family, Psychology, and Industrialisation
Industrialisation, urbanisation, increasing individualism, and emotional alienation are all impacting marital relations. The decline of joint families, professional competitiveness, and the rise of a narcissistic digital culture have weakened the structure of family life. The Raja Raghuvanshi case seems to echo this trend—where love, greed, or selfishness transforms into inhuman acts like murder.
Gender Bias and the Justice System
A pressing question arises: does Indian society view female perpetrators of crime with the same seriousness as male ones? Often, crimes committed by women are considered less severe due to gender bias. However, the Raja Raghuvanshi case has challenged this notion—the media and society have held the woman equally accountable. This opens the door to rethinking gender-based prejudices in justice and social perception.
Property Disputes and Marital Trust
In India, property rights and succession laws usually involve joint ownership between spouses. When marriage is used as a means to seize property, it breaks the foundation of social trust. Transparency and ethics in matters like insurance, inheritance, and financial dependency are the need of the hour.
Need for Marital Education and Family Dialogue
Today, young people require not only training in marriage rituals but also psychological, emotional, and ethical education. They must be taught that marriage is not a “social deal,” but a sacred yagna (sacrifice) involving mutual understanding, patience, dedication, and service.
Initiatives like the Rashtriya Swayamsevak Sangh’s ‘Kutumb Prabodhan’ (Family Enlightenment) programme, especially being emphasised in its centenary year, are significant in this direction. These efforts do not merely raise moral awareness, but also strengthen the family as the foundational unit of society.
The Need for Reassessment
Indian society must re-examine whether marriage is merely a legal contract or a cultural responsibility. Incidents like the Raja Raghuvanshi case are not just criminal episodes—they are assaults on the conscience of civilisation. We must move toward reviewing our laws, restoring social dialogue, and reaffirming family values. Only then can marriage become a center of love, trust, and progress—not a tool for selfishness, violence, and destruction.
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