INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)  
ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue XI November 2025  
Changing Marriage Institution:A Study of Bhalavalikar Gauda Saraswat  
Brahmin Community in Dakshina Kannada District  
Mrs.Sheelavathi1  
1Assistant Professor, Department of Sociology, Government First Grade College, Arakalgudu,  
Hassan District, India  
DOI: https://doi.org/10.51244/IJRSI.2025.12110043  
Received: 21 November 2025; Accepted: 28 November 2025; Published: 05 December 2025  
ABSTRACT  
Social change is a universal phenomenon. Among the social institutions which have shaped the lives of human  
beings, marriage plays a significant role. Like other social institutions, the institution of marriage has also been  
experiencing profound changes. There has been an exponential change with regard to rules of marriage, the  
acceptable age of marriage, gender norms, child rearing practices, etc. The process of urbanisation,  
industrialisation, modernisation, western education, advancement of technology, and changes in the structure  
of family accelerated these changes. When compared to ancient period, the present outlook of marriage is  
much more liberalised. The present study tries to figure out how many changes that have taken place in the  
marriage institution of Bhalavalikar Gauda Saraswat Brahmin community in Dakshina Kannada district.  
Bhalavalikar Gauda Saraswat Brahmins are a sub caste of the larger Saraswat Brahmin Community which has  
migrated to South India including Dakshina Kannada District from North India in the 17th century. The study  
also focuses on the various factors that are responsible for the changes in marriage institution. The present  
study is based on field survey carried out in Belthangady, Bantwala, Puttur and Sullia Taluks of Dakshina  
Kannada district. The study is both qualitative as well as quantitative in nature.  
Keywords: Marriage, Social Change, Modernisation, Urbanisation, Industrialisation, Bhalavalikar Gauda  
Saraswat Brahmin community.  
INTRODUCTION  
Marriage is a universal institution of all human societies even though the forms of marriage vary from one  
society to society depending upon the culture of that society. Marriage satisfies the biological needs of human  
being in a socially sanctioned way. According to Larson and Homan (1994), “Marriage is the most  
fundamental of human relationships as it forms the basis for establishing family relationships and rearing the  
next generation”. According to Westermarck, “Marriage is a more or less durable connection between male and  
female, lasting beyond the mere act of propagation till after the birth of the offspring”. George A. Lundberg  
defined marriage as “a set of rules and regulations, which define the rights, duties and privileges of the  
husband and wife with respect to each other”. In the words of Kapadia (1966) marriage is “a socially approved  
union of men and women aiming at ‘dharma’, procreation, sexual pleasure and observance of certain social  
obligations”. The present paper discusses the changing pattern of marriage among Bhalavalikar Gauda  
Saraswath Brahmin community.  
Review of Literature  
Kannan (1963) studied 149 inter-caste marriages in the city of Bombay. According to him the inter-caste  
marriages are steadily increasing in recent times and that has assumed a significant Component since 1956.  
The most important factors influencing inter caste marriages in Bombay are the age of the women at the time  
of her marriage, the freedom given to her to choose her partner, the range of female education, etc.(Kannan,  
1963).  
The study on inter-caste marriage Reddy et.al, (1984), shows that the scheduled caste has exhibited the highest  
tendency for inter-caste marriages when comparing to other castes. The Urban residence, education,  
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employment in modern occupation and middle class economic background have tended to be a set of attributes  
affecting the incidence of inter-caste Marriages. They further observed that inter-caste marriages take place at  
fairly advanced age rather than at the young age (Reddy et.al, 1984).  
The study by Srinivasan et al, (2017), shows that India is still by and large a traditional society with rigid caste  
system. Caste system plays a very significant role in the selection of mates in marriages. To most Indians, it is  
difficult to think of marriage beyond the own caste. But it is quite heartening to notice that the force of the  
caste in marriage selection is gradually loosening over time as about ten per cent of the marriages in India are  
reported to be inter-caste marriages. They stated that it is a good beginning to completely eradicate the caste  
system in India. This change in the marriage pattern in India is mainly due to the impact of modernization,  
socio-economic development and globalization of Indian economy. Various socio-economic and demographic  
factors also contribute to the pattern of inter-caste marriages in India (Srinivasan, et al 2017).  
The study made by Kaur, G. and Singh, S. (2013) indicates that changes are bound to occur and institution of  
marriage is also experiencing many changes. Technological, economical, new educational patterns and changes  
in life styles are major factors playing significant role in this change. With the passage of time the age at  
marriage, process of mate selection, aims and the purposes of marriage , trends of divorce rates and the  
economic aspects of marriage have undergone a tremendous change. There are definitely serious consequences  
of the changing marriage patterns as the increasing age at marriage makes a considerable difference in  
lowering the fertility rates. Various factors such as the social, economic, psychological, and technological and  
the legislative play a great role in the change of marriage institution. Though these new trends are observed  
today the importance of marriage has not diminished. Marriage is still universally practiced. Though its  
sanctity is affected a little, it is not reduced to the level of a mere civil contract. Hindu men and women are still  
emotionally involved in their marriages (Kaur G and Singh S, 2013).  
In the traditional society the selection of partner for marriage was the duty of the parents or guardians only.  
The most important value was chastity in earlier societies. Premarital and extra marital relations were not  
allowed. Love was the consequence of marriage between man and woman and marriage was not the  
consequence of love. With the advent of liberalism and urbanization, many changes have occurred in the  
Indian society. Pre-marital sex and extra- marital sex relationships which were totally absent in earlier society  
have gradually become common in present times. Now- a -days the young generation are not in favour of  
parental choice for the selection of their life partner. Moreover, there are no restrictions in marriage system  
regarding the choice of life partner as things have become easier for the young generation by the new  
legislations. Thus, the attitude of people has been increasingly changing towards the rules of endogamy and  
exogamy (Saini, 2022).  
Objectives of the Study  
1. To analyse the changes found in the system of marriage among the Bhalavalikar Gauda Saraswat  
Brahmins.  
2. To examine the factors responsible for the changes in marriage system of the Bhalavalikar Gauda  
Saraswat Brahmins.  
RESEARCH METHODOLOGY  
Selection of the Study Area: The present study is about the marriage system of Bhalavalikar Gauda Saraswath  
Brahmins of Dakshina Kannada district. Since the Bhalavalikar Gauda Saraswath Brahmins are in highest  
number in Sullia, Puttur, Bantwala and Belthangady taluks of Dakshina Kannada District, the study is carried  
out in these four taluks of Dakshina Kannada district of Karnataka State.  
Sample of the Study: The sample for the present study is taken from the four taluks of Dakshina Kannada  
district. When comparing to other taluks of Dakshina Kannada district as well as other districts, the population  
of Bhalavalikar Gauda Saraswat Brahmins are more in Sullia, Puttur, Belthangady and Bantwala taluks.  
Therefore, 200 respondents have been selected from these taluks on the basis of Simple Random sampling  
method.  
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INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)  
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The following table shows the distribution of sample size of the present study.  
Table No. 1 Distribution of Sample size  
Sl No  
Name of the Respondents  
Percentage  
Taluk  
1
2
3
4
Belthangady  
Bantwala  
Puttur  
20  
47  
61  
72  
200  
10  
23.5  
30.5  
36  
Sullia  
Total  
100  
Source: Field Survey 2025  
The graphical representation of the above table is given below.  
Graph No. 1 Distribution of Sample Size  
36%  
30.5%  
40  
30  
23.5%  
10%  
20  
10  
0
Table No. 1 shows the sample size of the respondents selected from four Taluks of Dakshina Kannada district.  
Out of 200 respondents 10 per cent of the respondents are selected from the Belthangady taluk, 23.5 per cent  
from the Bantwala taluk, 30.5 per cent from the Puttur taluk, and 36 per cent of the respondents selected from  
the Sullia Taluk.  
Age Category of the respondents  
Table No. 2 Age of the respondents  
Sl No  
Age group  
20-30  
Respondents  
Percentage  
17  
1
2
3
4
34  
68  
75  
23  
200  
31-40  
34  
41-50  
37.5  
11.5  
51 and above  
Total  
100  
Source: Field Survey 2025  
The graphical representation of the above table is given below.  
Graph No. 2 Age of the respondents  
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INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)  
ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue XI November 2025  
37.5%  
34%  
40  
20  
0
17%  
11.5%  
20-30  
31-40  
41-50  
51 and above  
Graph No. 2 indicates the age category of the respondents selected for the present study. Out of 200  
respondents, 17 per cent of the respondents have been taken from the age group of 20-30 years, 34 per cent of  
the respondents have been selected from the age group of 31-40 years, 37.5 per cent of the respondents have  
been selected from the age group of 41-50 years and 11.5 per cent from the age group of 51 and above years.  
Tools and Techniques of the study  
The present study is based on both primary as well as secondary sources of data. The prime objective of the  
paper is to analyse the changing patterns of Marriage in Bhalavalikar Gauda Saraswat Brahmin community.  
Therefore structured Interview Schedule consisting of both closed form and Open ended questions is used to  
collect data regarding the changing pattern of marriage in the community. Secondary data has been gathered  
from books, journals and other related studies.  
DISCUSSION  
As mentioned earlier, the institution of marriage has undergone a massive change in the recent years. Some of  
the changes which have changed the attitude of the youth towards marriage and its norms in the Bhalavalikar  
community are described as follows.  
Changes found in the Forms of Marriage: Even though in the traditional Bhalavalikar community,  
monogamy was the major form of marriage yet there were cases of polygamous marriages. But in the modern  
society, polygamous marriages have severely declined and monogamy is strictly followed by the members of  
the community.  
Changes found in the process of mate selection: During the filed study, the respondents opined that in earlier  
days, parents usually selected the spouse and there was hardly any say of the girl and boy. But now-a-days due  
to various factors like increasing education of women, industrialisation, urbanization, economic independence  
of women, etc., women are also consulted in marriage matters. Moreover, in the modern society boy and girl  
meet each other and try to know the views of each other before marrying. Apart from this, the marriages which  
were earlier held by middlemen are now replaced with matrimonial agencies and the advertisement by  
newspaper and various social networking sites.  
Changes found in the Age at Marriage: In traditional India, Child marriages were very common. But the  
cases of child marriages are decreasing over the period of time. The government of India has increased the  
marriage age of girls to eighteen years and twenty-one years for boys. While discussing with the respondents,  
they opined that traditionally both boys and girls in the Bhalavalikar community used to get married at an early  
age. In the modern days there is a big change due to the importance being given to higher education of girls  
and due to their economic advancement. The study indicated that the girls in the community are busy in their  
studies and therefore marriages get delayed in 24-30 years. This change towards late marriage is mainly  
associated with the socio economic changes that enhance the status of women by increasing educational as  
well as employment opportunities.  
The following table shows the age at marriage of women in the community.  
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INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)  
ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue XI November 2025  
Table No. 3 Age at marriage of women  
Sl No  
Age at marriage  
18-24  
Respondents  
Percentage  
36  
1
2
3
4
72  
25-31  
94  
47  
32-36  
27  
13.5  
3.5  
Above 36  
Total  
07  
200  
100  
Source: Field Survey 2025  
Graph No. 3 Age at Marriage of Women  
3.5%  
13.5%  
18-24  
36%  
25-31  
32-36  
47%  
Above 36  
The Graph No.3 reveals the age at the time of women’s marriage. The study shows that 36 per cent of the  
respondents married between the age group of 18 to 24 years. 47 per cent of the respondents married between  
the age group of 25 to 31. Another 13.5 per cent married between the age group of 32 to 36. Remaining 3.5 per  
cent married late that is after 36 years. Majority of the respondents married after 25 years of age which  
indicates that women are giving importance to higher education and employment.  
The incidences of late marriages are not only limited for women but also found among the men of the  
Bhalavalikar Gauda Saraswat Brahmin community. The major reasons for this trend is lack of girls within the  
Bhalavalikar Gauda Saraswat Brahmin community, educational qualification of women which is higher than  
men, better employment of women, etc.  
The distribution of men on the basis of their age at marriage has been shown in the Table No. 4.  
Sl No  
Age at marriage  
21-27  
Respondents  
Percentage  
1
2
3
4
18  
9
28-36  
127  
42  
63.5  
21  
37-43  
Above 43  
Total  
13  
6.5  
100  
200  
Source: Field Survey 2025  
The graphical representation of the above table is given below.  
Graph No. 4 Age at Marriage of Men  
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9%  
6.5%  
21%  
21-27  
28-36  
37-43  
Above 43  
63.5%  
The above graph shows the age at the time of men’s marriage. The study shows that 9 per cent of the  
respondents married early between the age group of 21 to 27 years. 63.5 per cent of the respondents married  
between the age group of 28 to 36. Another 21 per cent married between the age group of 37 to 43. Remaining  
6.5 per cent married late that is after 43 years. Majority of the respondents married after 28 years of age which  
indicates that even men are also marrying late. Thus, the study indicates a marked rise in the marriageable age  
of both men and women in the Bhalavalikar community.  
Changes found in the fertility rate: The late marriage in the community makes considerable difference in  
lowering fertility rate in the community. During the filed survey majority of the respondents opined that they  
prefer small size family.  
Table No. 5 Fertility Rate  
Sl No  
Number of Children  
Respondents  
Percentage  
1
2
3
4
0
22  
56  
96  
26  
200  
11  
1
28  
48  
13  
100  
2
3 and above  
Total  
Source: Field Survey 2025  
The graphical representation of the above table is given below.  
Graph No. 5 Fertility Rate  
60  
48%  
50  
40  
28%  
30  
20  
10  
0
13%  
11%  
0
1
2
3 and above  
The graph No. 5 depicts that the Bhalavalikar Gauda Saraswat Brahmins generally follows the small family  
norm in the study area. From the sample selected, 49 per cent have reported having two children, and 28 per  
cent have only one child. 13 per cent of the respondents (who are above age of 50 years during the field  
survey) have reported having three and more children. There are 11 per cent of cases of families having no  
children.  
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Changes found in the rules of marriage: Like other Hindu communities in India, Bhalavalikar Gauda  
Saraswat Brahmins also follow the rules of Endogamy and Exogamy. The study revealed that though  
traditionally Bhalavalikars are exogamous at the gothra level, the restrictions are not strictly followed now-a-  
days. Some of the respondents opined that some have married girls from the same gothra. It shows that there  
are cases of gothra endogamy among the Bhalavalikar Gauda Saraswat Brahmin community. Gothra  
endogamy and caste exogamy are taking place due to lack of girls in the community and due to love affairs of  
the girls and boys belonging to the same gothra and different caste groups. The study shows that rigidity of  
caste system has decreased in the community.  
Increase in the practice of Inter-Caste Marriage: Caste plays a dominant role in the selection of mates in  
most of the Indian marriages. Bhalavalikar Gauda Saraswat Brahmins are not exceptional to this. During field  
survey, most of the respondents said that earlier it was difficult to think of marriage beyond their own caste  
group. But now-a-days the rigidity of the caste system in marriage selection is gradually decreasing and the  
number of inter-caste marriages are increasing. Today both boys and girls get many more opportunities to meet  
each other and they have more freedom to select their own life partner. This trend is mainly due to the impact  
of modernization, lack of girls within the community, socio-economic development, urbanisation, and  
industrialisation. The range of women’s education and economic independence of women also contributed to  
increase in inter caste marriages within the community. The following table shows the practice of inter-caste  
marriages in the community.  
Table No. 6 Practice of Inter-caste marriage  
Sl No.  
Marriage  
Respondents  
Percentage  
80.5  
1
2
Marriage within caste  
Inter-caste marriage  
Total  
161  
39  
19.5  
200  
100  
Source: Field Survey 2025  
Graph No. 6 Practice of Inter Caste Marriages  
19.5%  
Marriage within caste  
Inter-caste marriage  
80.5%  
The above graph shows that 80.5 per cent of the respondents married within their own caste. 19.5 per cent of  
the respondents married from other castes. The study indicates that though the numbers of endogamous  
marriages are more among Bhalavalikar Gauda Saraswat Brahmins, the incidents of inter-caste Marriages are  
also increasing. This change clearly shows that the structure of marriage among Bhalavalikar community is in  
the process of transformation.  
Changes found in the stability of Marriage (Increase in the cases of Divorce and widow re-marriages: In  
the traditional society, the institution of marriage was considered quite stable and hardly any divorce was  
noticed. Moreover, in the earlier days divorce carried a considerable stigma and the pressure for the sake of the  
children and also for the sake of appearances and family honour, marriage was very strong. Now due to factors  
like legislative measures, education, technological advancement and more awareness has changed the stability  
in the institution of marriage (Goody, 1973).  
Though there are a few cases of divorce in the community, it is also permitted on the grounds of adultery,  
impotency or maladjustment. Traditional ideas about widow remarriage and the ill-treatment of widows are not  
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ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue XI November 2025  
prevalent in the community. Widows are not regarded as inauspicious; they are permitted to participate in all  
the religious and social functions. Though there are no restrictions for widows and divorced to marry again, the  
cases of re-marriage of divorced and re-marriage of widows is few among the Bhalavalikar community.  
Changes in Economic aspects of Marriage: In the traditional society, marriage was considered as a religious  
ceremony. But now-a-days it is considered as a social or a civil ceremony. During the field visit respondents  
opined that people spend lavishly on marriage particularly for decorating marriage halls, arranging grand  
lunch, music orchestra, video-shooting, photography, etc.  
Factors responsible for changing marriage patterns in Bhalavalikar Gauda Saraswat Brahmin  
community:  
Education: Education has played a significant role in changing the traditional customs, role of women in a  
marriage and decline in the rigidness of caste system and religion while selecting a mate for marriage. On the  
whole, education helps in changing the mind-set of the younger generation who become more open-minded  
when compared to the earlier generations. During the field study majority of the respondents opined that due to  
their higher education, the younger generation do not care about castes. Moreover, higher education among the  
youth leads to better employment opportunities which give more power and freedom to exercise their choice in  
selecting a mate for themselves.  
Economic factors: Changes in marriage institution are clearly related to the economic factors also. The  
remarkable increase in employment opportunities, increasing urbanization and involvement of women in  
economic activities outside the home contributed to the changes in marriage system. The women’s work  
outside the home has boosted her self- respect and self- confidence. These developments have affected the  
institution of marriage (Kapadia, 1982).  
Legal factors: The legislative actions taken by the government in the last 50 years or more has contributed  
significantly to change the nature of institution of marriage. The important laws which brought about changes  
in marriage system are Dowry Prohibition Act, 1971, Prohibition of Child Marriage Act, 2006 and Hindu  
Marriage Act, 1955. These laws are related to: (i) age at marriage (ii) field of mate selection (iii) number of  
spouses in marriage (iv) breakage of marriage (v) dowry to be taken and given (vi) remarriage. Legislations  
have not only abolished child marriages but also fixed the minimum marriageable age for boys and girls as for  
girls are 18 years and boys 21 years. The legislations have also made clear the selection in marriage that is,  
who should marry whom. They have also legalized inter-caste and inter-religious marriages and have made  
provision for registered marriages. Legislations have made provisions for divorce. Equal rights are conferred  
on men and women in this regard (Rao, 2004). Legislations have also specified the conditions of divorce.  
CONCLUSION  
Change is universal and the institution of marriage is also experiencing many changes. Educational,  
economical and legislative measures are major factors playing profound role in this change. With the period of  
time the age at marriage, process of mate selection, increase in divorce rates and the economic aspects of  
marriage have undergone a tremendous change. Though these changes are observed today the importance of  
marriage has not diminished. It is still practised universally. Though its sanctity is affected a little, it is not  
reduced to the level of a mere civil contract. Men and women in the Bhalavalikar Gauda Saraswat Brahmin  
community are still emotionally involved in their marriages.  
REFERENCE  
1. Goody, J. and Tambiah, S.J. (1973). Bride wealth and Dowry. Cambridge University Press.  
2. Kannan, C. T. (1963), Inter-caste marriages in Bombay. Allied Publishers Private limited Bombay  
3. Kapadia, K. M. (1982). Marriage and family in India. Calcutta, India: Oxford University Press.  
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