JOURNAL OF THE NATIONAL HUMAN RIGHTS COMMISSION, INDIA VOL. 21, 2022 government has been working towards a separate legislation to govern Buddhist marriages and inheritance laws, to maintain the distinction of Buddhist religious rituals from Hindu rituals. Buddhists who form under one per cent of the country’s population are at present governed by the Hindu Marriage Act of 1955. There was a lack of unanimity seen in this proposal, with Prakash Ambedkar, then leader of the Bharip Bahujan Mahasangh, insisting that there should be a uniform code for all religions (Phadke, 2015). As if this itself was not to be, in furthering the extension of personal laws of minorities, in 2012, the Manmohan Singhled UPA government moved an amendment to the Anand Marriage Act of 1909, to provide for registration of marriages of Sikhs. This was following long-pending representations from the Sikh community, especially those in the diaspora who did not wish their marriages to be registered under the Hindu Marriage Act, since they belonged to the Sikh religion. In 2018, the Delhi government also notified the Act, so that members of the Sikh community could register their marriages (Basu, 2018). This essay has been a concise attempt to foreground feminist visions for gender justice, including campaigns that attempted to use secular and constitutional means to secure for women their rights and entitlements within the familial and intimate relationships. These efforts in the last couple of decades also gained impetus following resonance with newly emerging voices of the queer and trans communities, as also women from minority, Muslim and Christian groups. A further in-depth elaboration of these concerns and a sustained public campaign is the need of the moment to advance gender justice in a deeply caste-based heteropatriarchal and capitalist society. 98