Six Types of Sons in Hindu Dharmaśāstra: Inheritance and Scriptural References

Introduction

In Hindu Dharmaśāstras, the concept of putra (son) goes far beyond biological lineage. According to scriptures such as the Manusmriti and Yajnavalkya Smriti, there are six types of sons in Dharmashastra who are recognised as rightful heirs and bearers of family lineage. These classifications, rooted in the spiritual and social duties of a son, form the foundation of the Hindu law of succession. From the Swajan (self-born son) to the Bhanja (sister’s son), each category carries unique significance in matters of inheritance, pitṛ-ṛṇa (ancestral obligations), and religious rites. This blog explores these six types in detail, providing direct scriptural references on Hindu inheritance law and their enduring relevance to family dharma.

Six Types of Sons in Dharmaśāstra

1. Swajan (स्वयंजात पुत्र – Self-born Son)

Scriptural Reference:

“स्वयंजातः सुतो ज्ञेयः स्वपत्नीगर्भसम्भवः।”
— Manusmriti 9.167

Meaning: A son born from one’s legally wedded wife is called Swajan or self-born son. He is the primary heir and the most legitimate successor.

Role in inheritance: Considered the natural and first rightful owner of his father’s estate.

2. Praneet (प्रणीत पुत्र – Son by Niyoga)

Scriptural Reference:

“प्रणीतः सुतः प्रोक्तः स्वपत्नीगर्भसम्भवः।
परपुरुषसम्भूतः स्वामीसंमतीकृतः॥”
— Manusmriti 9.168

Meaning: When a wife, with her husband’s permission, conceives a child through another nobleman (Niyoga system), the child is called Praneet putra.

Example: The Pandavas in the Mahābhārata were born through Niyoga and are considered examples of this type.

Role in inheritance: Dharmaśāstras equate him with a legitimate son for the sake of lineage and rituals.

3. Putriputra (पुत्रीपुत्र – Daughter’s Son)

Scriptural Reference:

“पुत्रीपुत्रस्तु दायादः स एवात्मसमः स्मृतः।”
— Yājñavalkya Smriti 2.133

Meaning: A daughter’s son is considered equal to one’s own son and is an heir to his maternal grandfather’s property.

Role in inheritance: Particularly important when a man has no sons. The daughter’s son preserves the grandfather’s lineage.

4. Paunarbhava (पौनर्भव पुत्र – Son of Second Wife)

Scriptural Reference:

“द्वितीयविवाहिता या स्त्री प्रसूयते यः सुतः।
स पौनर्भव इत्युक्तः स्मृतिषु प्रथितः सदा॥”
— Manusmriti 9.171

Meaning: A son born from a woman who has married as a second wife is called Paunarbhava putra.

Role in inheritance: Though considered of a lower order than Swajan, he is still regarded as an heir within the extended family system.

5. Kanin (कानीन पुत्र – Pre-marital Son)

Scriptural Reference:

“यः कन्यायाः प्रसूतोऽपि प्रदत्तायाः सुतार्थिनः।
स कानीनः स्मृतः पुत्रः प्रथितः स्मृतिकारकैः॥”
— Manusmriti 9.172

Meaning: If a maiden is given to a man with the agreement that any child born from her will belong to him as his son, the child is known as Kanin putra.

Role in inheritance: Considered a legitimate heir by arrangement, ensuring lineage continuity for childless households.

6. Bhanja (भान्जा – Sister’s Son)

Scriptural Reference:

“भगिन्याः पुत्रः भ्रातुः सुतवत् संप्रकीर्तितः।”
— Yājñavalkya Smriti 2.134

Meaning: A sister’s son (nephew) is regarded as a son of his maternal uncle and can inherit his uncle’s property.

Role in inheritance: Recognised when there are no direct male heirs; also plays a role in performing ancestral rites.

Philosophical Significance

These six types of sons were not merely legal constructs but deeply tied to dharma. The aim was to ensure:

• Continuity of lineage (vamsha rakṣaṇa)

• Fulfillment of ancestral rites (pitṛ-ṛṇa mokṣa)

• Social stability by preventing disputes in inheritance

Thus, inheritance was never seen as just material wealth, but as a sacred duty to preserve family and dharma.

Conclusion

The teachings of the Hindu Dharmaśāstras reveal that the idea of a son is not limited to physical birth alone but extends to duty, lineage, and spiritual responsibility. By rerecognising the six types of sons in Dharmashastra—Swajan, Praneet, Putriputra, Paunarbhava, Kanin, and Bhanja—the scriptures established a broader system of Hindu inheritance law. Each type of son ensured the continuity of pitṛ-ṛṇa (ancestral obligations) and the preservation of family dharma, even in situations where direct heirs were absent. These insights from the Manusmriti and Yajnavalkya Smriti remind us that in Vedic tradition, succession and lineage were deeply tied to dharma, not merely to property. For modern readers, revisiting these principles offers a profound understanding of how inheritance, family ties, and spiritual duties were harmonised in ancient Hindu law.