Pritam Dass Mahant Vs. Shiromani
Gurudwara Prabandhak Committee [1983] INSC 4 (16 January 1983)
MISRA, R.B. (J) MISRA, R.B. (J) DESAI, D.A.
MISRA RANGNATH
CITATION: 1984 AIR 858 1984 SCR (2) 564 1984
SCC (2) 600 1984 SCALE (1)327
CITATOR INFO :
R 1984 SC1059 (19)
ACT:
Sikh Gurudwara Act, 1925, as amended by the
Amendment Act I of 1959-Section 16(2)-Whether the institution Dera Bhai Bhagtu
was a Sikh Gurudwar? Whether mere recitation of Guru Granth Sahib without
anything more ? Distinctive features of Sikhism and Sikh temples-Court's duty
to record positive findings in terms of Section 16-Appreciation of the evidence
of a witness. The fact that he belongs to a particular political party or the
other does not change the veracity of his evidence.
HEADNOTE:
Sixty five persons claiming to be members of
the Sikh community moved an application before the State Government under
Section 7(1) of the Sikh Gurudwara Act, 1925 to have a religious institution in
village Ramgarh (also known as Bhagtuana of Faridkot tehsil, declared to be a
Sikh Gurudwara. The State Government notified the said application in the
Punjab Government Gazette in terms of Section 7(3) of the Act on 18th October,
1963. Upon this the appellant made an application under Section 8 and 10 of the
Act claiming that the institution was not a Sikh Gurudwara but an Udasi
institution known as Dera Bhai Bhagtu. The application was referred to the Sikh
Gurudwara Tribunal for adjudication. The petition was resisted by the
respondent Shiromani Gurudwara Prabandhak Committee on three grounds:
(i) that the appellant was not competent to
move the petition under section 7 of the Act as he was not a hereditary
office-holder, (ii) that the provisions of the Act are not ultravires the
Constitution; and (iii) that the institution in dispute was a Sikh Gurudwara.
The Tribunal held against the respondent and in favour of the appellant on
contention(1). Since the second contention was not pressed and the third
question was the only issue, the Tribunal held that the institution was a Sikh
Gurudwara. In appeal, the Punjab and Haryana High Court confirmed the
Tribunal's findings. Hence the appeal by Special Leave of the Court.
Allowing the appeal, the Court
HELD: 1.1. The religious institution, Dera
Bhai Bhagtu is not Sikh Gurudwara. On the materials on record, the findings
recorded by the Tribunal as well as the High Court are wholly unsupportable to
satisfy the tests indicated in law for determining the character of the
institution. [581D] 1.2. The findings of the High Court clearly show that the
four important and most relevant aspects of the case as disclosed in the
evidence were completely overlooked or side-tracked by the High Court. They
are: (i) there are Samadhs on the premises of the institution; (ii) there are
idols and photos of Hindu deities; (iii) Bhai Bhagtu was a Udasi Saint; and
(iv) succession was from Guru to Chela.
The petition filed by the appellant under s.8
of the Act contained a clear averment that the institution had been set up by
Bhai Bhagtu who was a Udasi Saint and the presence of three Samadhs of (1) Bhai
Bhagtu, (2) Baba Paras Ram Ji, and (3) Mahant Sahib Dass Ji, was also asserted.
In the written statement the respondent, after a vague denial, had admitted the
institution to have been founded by Bhai Bhagtu. Pritam Dass, the appellant did
support his case. Ordinarily his evidence would have been treated as interested
as he happens to be the party but his assertions have been well corroborated.
The same is strengthened by the evidence of all respondent's witnesses. The
evidence of witnesses clearly indicates: (i) that there are atleast two samadhs
in the premises of the institution-one being of Bhai Bhagtu and the other of
his mother; (ii) the existence of the idol of Baba Srichand, the founder of the
Udasi Sect in the premises. Clearly the Sikhs would not permit the idol of Baba
Srichand in a Gurudwara while Udasis would ordinarily install such an idol to
perpetuate the memory of the founder of their sect; (iii) the succession was
from Guru to Chela;
and (iv) there are photos of Hindu deities in
the institution. These facts without anything more would be sufficient to
reject the case of the respondent that the institution is a Sikh Gurudwara.
[579A-C; G; 580G-H] 1.4. From the very fact that Guru Granth Sahib was recited
in the institution no support can be drawn for the claim that the institution
was a Sikh Gurudwara. It is well established that Udasis are midway between
Sikhs on the one hand and the Hindus on the other. Srichand son of Guru Nanak,
the founder of Sikhism, had broken away and set up the Udasi sect. [581B-C]
2.1. Although for the purpose of historical research and analysis on the
subject like Sikhs and Sikh temples, the forum of a court of law is not ideal,
yet, if the statute enjoins the court to decide such questions, the court has
got to discharge the responsibility. [569D] 2.2. The court has been called upon
to decide whether the institution in question is a Sikh Gurudwara. While
considering this question the Court has to take into consideration all the
circumstances which favour or militate against the institution being a Sikh
Gurudwara. In the very nature of things and in view of the requirements of sub-
s.(2) of s. 16 it becomes necessary to consider whether the institution being
in charge of a Udasi saint, the existence of samadhs of Udasi saints and
worship thereof, or the existence of the idols and absence of a granthi and
succession to the institution from guru to chela are all relevant
considerations and the Court has to consider them if there is evidence on the
record. In the instant case evidence has been adduced on behalf of the
appellant about the existence of samadhs and the various idols, the absence of
a granthi and succession to the institution from guru to chela. The appellant
cannot, therefore, be prevented from urging the aforesaid circumstances.
[573F-H; 574A] 2.3. Courts cannot discard the evidence of witnesses of one side
by simply saying that the oral testimony is interested and hardly any credible,
when witnesses on either side have come to depose on oath. Here, the grounds on
which the evidence adduced on behalf of the appellant has been discarded may
equally apply to the evidence adduced on behalf of the respondent. The Court
should have considered the worth of the evidence of each witness and should
have given reasons for disbelieving the same on merit. A bald observation that
the witnesses produced on behalf for the appellant are interested must be
deprecated. The courts had to decide the 566 question in view of the provisions
of sub-s.(2) of s.16 of the Act and they had to record a positive finding in
the light of sub-s.(2) of s.16. Unless the claim falls within one or the other
of the categories enumerated in sub- section(2) of s.16, the institution cannot
be declared to be a Sikh Gurudwara [577B-D; 578C] 3.1. One of the most
fascinating aspects of Sikhism is the process which began with human Gurus,
continued during the period of duality in which there were human Gurus and a
collection of sacred writings and ended with the present situation in which
full authority is enjoined by the scripture. In every respect the scripture is
what the Gurus were. [569G] Both the Gurus and the Book deserve respect, which
they are accorded because of the Bani which they express, the word of divine
truth. Therefore, it was possible for Guru Arjan, the fifth in the human line,
to bow before the collection which he had complied and installed in the newly
built Darbar Sahib in 1604 for he was acknowledged the higher authority of the
Bani due to the personal importance and significance which he possessed as
Guru. [569H; 570A] The Sikh Gurus have much in common with other preceptors in
Indian tradition but their history and contribution is distinctive. They were
not Brahmins, they did not see their calling to be that of expounding Vedas,
they taught in vernacular not Sanskrit and their message was for everyone. They
were ten in number each remaining faithful to the teachings of Guru Nanak, the
first Guru and when their line was ended by a conscious decision of Guru Gobind
Singh, the last Guru, and succession was invested in a collection of teachings
which was given the title of Guru Granth Sahib. This is now the Guru of the
Sikhs. [570B-C] An important characteristic of the teachings of the Sikh Gurus
is their emphasis upon the message, the Bani. It is this stress which made
possible the transfer of Guruship to the scripture. The human Gurus were the
instruments through whom the voice of the God became audible. [570D] The
holiest book of the Sikhs is Guru Granth Sahib complied by the Fifth Master,
Guru Arjun. It is the Bible of Sikhs After giving his followers a central place
of worship, Hari-Mandir, he wanted to give them a holy book. So he collected
the hymns of the first four Gurus and to these he added his own. Now this Sri
Guru Granth Sahib is a living Guru of the Sikhs. Guru means the guide. Guru
Granth Sahib gives light and shows the path to the suffering humanity.
Wherever a believer in Sikhism is in trouble
or is depressed he reads hymns from the Granth. Whenever the Sikhs needed
guidance or counsel, they should assemble before the Granth in all sincerity
and decide their further line of action in the light of teachings of the
Master, as embodied in the Granth. The noble ideas embodied in the Granth would
live forever and show people the path to blisss and happiness.
[570E-F; 571B] 3.2. Temples are found almost
in every religion but there are some differences between the Sikh temples and
those of other religions. The Sikh Gurudwaras have the following distinctive
features: [571C]
1. Sikh temples are not the place of idol
worship as the Hindu temples are. There is no place for idol worship in a
Gurudwara. The central object of worship 567 in a Gurudwara is Sri Guru Granth
Sakib, the holy book. The pattern of worship consists of two main items:
reading of the holy hymns followed by their explanation by some learned man,
not necessarily a particular Granthi and then singing of some passages from the
Holy Granth. The former is called Katha and the second is called Kirtan. A Sikh
thus worships the Holy Words that are written in the Granth Sahib, the words or
Shabada about the Eternal Truth or God. No idol or painting of any Guru can be
worshipped. [571C-D]
2. Sikh worship in the Gurudwara is a
congregational worship, whereas Hindu temples are meant for individual worship.
A Sikh does the individual worship at home when he recites Gurbani daily. Some
scriptures meant for this purpose are Japji, Jaap, Rehras, Kirtan Sohila.
Sangat is the collective body of Sikhs who meet every day in the Gurudwara.
[571E-F]
3. Gurudwara is a place where a copy of Guru
Granth Sahib is installed. The unique and distinguishing feature would always
be the Nishan Sahib, a flagstaff with a yellow flag of Sikhism flying from it.
This serves as a symbol of the Sikh presence. It enables the travellers,
whether they be Sikhs or not, to know where hospitality is available.
There may be complexity of rooms in a
Gurudwara for the building may also serve as a school, or where children are
taught the rudiments of Sikhism as well as a rest centre for travellers. Often
there will be a kitchen where food can be prepared though langar itself might
take place in the yawning. Sometimes the Gurudwara will also be used as a
clinic. But its pivotal point is the place of worship and the main room will be
that in which the Guru Granth Sahib is installed where the community gathers
for diwan. The focal point in this room will be the book itself.
[571G-H; 572A] 3.3. The sine qua non for an
institution being a Sikh Gurudwara is that there should be established Guru
Granth Sahib and the worship of the same by the congregation, and a Nishan
Sahib as indicated in the earlier part of the Judgment. There may be other
rooms of the institution meant for other purposes but the crucial test is the
existence of Guru Granth Sahib and the worship thereof by the congregation and
Nishan Sahib. It is not necessary that there must be a granthi in a Gurudwara.
Any learned person can read Guru Granth Sahib and explain to the congregation.
[572B-C] Hem Singh and Others v. Basant Das
& Anr. (1935-36) L.R. 631 IA 180;
Bawa Ishar Dass & Others v. Dr. Mohan
Singh and Others, AIR 1939 Lah. 239 Arjan Singh v. Inder Das 15 Lah. 247;
Harnam Singh v. Gurdial Singh [1967] 2 SCR
739.
Mahant Dharam Das etc. v. State of Punjab
& Ors. [1975] 3 SCR 160.
Sohan Das v. Bela Singh & Ors. AIR 1934
Lah. 180 referred to,
CIVIL APPELLATE JURISDICTION: Civil Appeal
No. 1983 of 1970 From Judgment and Decree dated 29-7-69 of the Punjab &
Haryana High Court in F.A.O. No. 35/66.
568 Naunit Lal, K. Vasdev and Ms. V. Grover
for the appellant.
V.M. Phadke and Harbans Singh for the
respondent.
The Judgment of the court was delivered by
MISRA, J. The present appeal by special leave is directed against the judgment
and order dated 29th July, 1969 of the High Court of Punjab and Haryana at
Chandigarh.
The dispute in this appeal centres around a
religious institution in village Ramgarh (also known a Bhagtuana), tehsil
Faridkot, district Bhatinda. This village was previously in the erstwhile Nabha
State which merged with Pepsu and after the reorganisation of the States,
became a part of the Punjab State in 1956. Sixty-five persons claiming to be
members of the Sikh community moved an application before the State Government
under s. 7 (1) of the Sikh Gurdwara Act, 1925 (hereinafter referred to as the
Act), as amended by the Amendment Act I of 1959, to have the institution
declared to be a Sikh Gurdwara. The State Government notified the said
application in the Punjab Gazette in terms of s. 7 (3) of the Act on 18th
October, 1963. Upon this the appellant made an application under ss.
8 and 10 of the Act claiming that the
institution was not a Sikh Gurdwara but an Udasi institution known as Dera Bhai
hagtu. This application was referred by the State Government to the Sikh
Gurdwara Tribunal for adjudication. It was contended by the appellant that
throughout its long history the institution has been an Udasi institution. This
institution was not established for use by Sikhs for public worship. nor was it
founded in the memory of a Sikh Martyr, saint or a historical person. It has
never been used for public worship by the Sikhs. The institution was the Dera
of Udasi Bhekh and the objects of worship are idols of Gola Sahib and of Baba
Srichand, and the various samadhs.
The petition was resisted by the respondent
Shiromani Gurdwara Prabandhak Committee on three grounds: (1) that the
appellant was not competent to move the petition under s.7 of the Act because
he was not a hereditary office holder, (2) that the provisions of the Act are
not ultra vires the Constitution, and (3) that the institution in dispute was a
Sikh Gurdwara.
On the pleadings of the parties the Tribunal
framed three issues: whether the provisions of the Act are ultra vires the
Constitution, 569 (2) whether the appellant was a hereditary office holder, and
(3) whether the institution in dispute was a Sikh Guradwara. Issue No. 1 was
not pressed and, therefore, the Tribunal in conformity with the previous
decisions held the provisions of the Act to be intra vires the Constitution. On
the second issue the Tribunal recorded a finding in favour of the appellant. On
the third issue, the Tribunal held that the disputed institution was a Sikh
Gurdwara.
The appellant feeling aggrieved by the
judgment of the Tribunal took up the matter in appeal to the High Court and the
High Court in its turn confirmed the findings of the Tribunal and dismissed the
appeal by the impugned judgment.
The appellant has now come to his Court on
obtaining special leave and the only issue that survives for consideration by
this Court is issue No.3, that is, whether the institution in dispute is a Sikh
Gurdwara.
Before dealing with the points urged by the
counsel for the parties it would be appropriate at this stage to know the
distinctive features of Sikhism and Sikh temples.
Although for the purpose of historical
research and analysis on such subject, the forum of a court of law is not ideal
yet if the statute enjoins the Court to decide such questions, the Court has
got to discharge the responsibility. Section 16 (1) of the Act provides:
"16 (1). Notwithstanding anything
contained in any other law in force if in any proceeding before a tribunal it
is disputed that a gurdwara should or should not be declared to be a Sikh
Gurdwara, the tribunal shall, before enquiring into any other matter in dispute
relating to the said gurdwara, decide whether it should or should not be
declared a Sikh Gurdwara in accordance with the provisions of sub- section
(2)." One of the most fascinating aspects of Sikhism is the process which
began with human Gurus, continued during the period of duality in which there
were human Gurus and a collection of sacred writings and ended with the present
situation in which full authority is enjoined by the scripture. In every
respect the scripture is what the Gurus were.
Both the Gurus and the Book deserve respect,
which they are accorded because of the Bani which they express, the word of divine
truth. Therefore, it was possible for Guru Arjan, the fifth in the human line,
to bow before the collection which he had compiled and installed 570 in the
newly built Darbar Sahib in 1604 for he was acknowledged the higher authority
of the Banidue to the personal importance and significance which he possessed
as Guru.
The Sikh Gurus have much in common with other
preceptors in Indian tradition but their history and contribution is
distinctive. They were not Brahmins, they did not see their calling to be that
of expounding Vedas, they taught in vernacular not Sanskrit and their message
was for everyone. They were ten in number each remaining faithful to the
teachings of Guru Nanak, the first Guru and when their line was ended by a
conscious decision of Guru Gobind Singh, the last Guru, succession was invested
in a collection of teachings which was given the title of Guru Granth Sahib.
This is now the Guru of the Sikhs.
An important characteristic of the teachings
of the Sikh Gurus is their emphasis upon the message, the Bani. It is this
stress which made possible the transfer of Guruship to the scripture. The human
Gurus were the instruments through whom the voice of God became audible.
The holiest book of the Sikhs is Guru Granth
Sahib compiled by the Fifth Master, Guru Arjan. It is the Bible of Sikhs. After
giving his followers a central place of worship, Hari-mandir, he wanted to give
them a holy book. So he collected the hymns of the first four Gurus and to
these he added his own. Now this Sri Guru Granth Sahib is a living Guru of the
Sikhs. Guru means the guide. Guru Granth Sahib gives light and shows the path
to the suffering humanity.
Wherever a believer in Sikhism is in trouble
or is depressed he reads hymns from the Granth.
When Guru Gobind Singh felt that his worldly
sojourn was near, he made the fact known to his disciples. The disciples asked
him as to who would be their Guru in future.
The Guru immediately placed five pies and a
coconut before the holy Granth, bowed his head before it and said- "The
Eternal Father willed, and I raised the Panth.
All my Sikhs are ordained to believe the
Granth as their preceptor.
Have faith in the holy Granth as your Master
and consider it.
The visible manifestation of the Gurus.
He who hath a pure heart will seek guidance
from its holy words".
571 The Guru repeated these words and told
the disciples not to grieve at his departure. It was true that they would not
see his body in its physical manifestation but he would be ever present among
the Khalsas. Whenever the Sikhs needed guidance or counsel, they should
assemble before the Granth in all sincerity and decide their future line of
action in the light of teachings of the Master, as embodied in the Granth. The
noble ideas embodied in the Granth would live for ever and show people the path
to bills and happiness.
Temples are found almost in every religion
but there are some difference between the Sikh temples and those of other
religions. The sikh Gurdwaras have the following distinctive features:
1. Sikh temples are not the place of idol
worship as the Hindu temples are. There is no place for idol worship in a
Gurdwara. The central object of worship in a Gurdwara is Sri Guru Granth Sahib,
the holy book. The pattern of worship consists of two main items: reading of
the holy hymns followed by their explanation by some learned man, not
necessarily a particular Granthi and then singing of some passages from the
Holy Granth. The former is called Katha and the second is called Kirtan. A Sikh
thus worships the Holy Words that are written in the Granth Sahib, the Words or
Shabada about the Eternal Truth or God. No idol or painting of any Guru can be
worshipped.
2 Sikh worship in the Gurdwara is a
congregational worship, whereas Hindu temples are meant for individual worship.
A Sikh does the individual worship at home when he recites Gurbani daily. Some
scriptures meant for this purpose are Japji, Jaap, Rehras, Kirtan Sohila.
Sangat is the collective body of Sikhs who meet every day in the Gurdwara.
3. Gurdwara is a place where a copy of Guru
Granth Sahib is installed. The unique and distinguishing feature would always
be the Nishan Sahib, a flagstaff with a yellow flag of Sikhism flying from it.
This serves as a symbol of the Sikh presence. It enables the travellers,
whether they be Sikhs or not to know where hospitality is available.
There may be complexity of rooms in a
Gurdwara for the building may also serve as a school; or where children are
taught the rudiments of Sikhism as well as a rest centre for travellers. Often
there will. be a kitchen where food can be prepared though langar itself might
take place in the yawning. Sometimes the Gurdwara will also be used as a
clinic. But its Pivotal point is the place of worship and the main room 572
will be that in which the Guru Granth Sahib is installed where the community
gathers for diwan. The focal point in this room will be the book itself.
From the foregoing discussion it is evident
that the sine qua non for an institution being a Sikh Gurdwara is that there should
be established Guru Granth Sahib and the worship of the same by the
congregation, and a Nishan Sahib as indicated in the earlier part of the
judgment. There may be other rooms of the institution meant for other purposes
but the crucial test is the existence of Guru Granth Sahib and the worship
thereof by the congregation and Nishan Sahib. It is not necessary that there
must be a granthi in a Gurdwara. Any learned person can read Guru Granth Sahib
and explain to the congregation.
With this preliminary about the distinctive
features of a Sikh temple we proceed to deal with the contentions of the
counsel for the parties.
Shri Naunit Lal, counsel for the appellant
contended that the High Court has misread the evidence and that has vitiated
its finding. He referred to the material portions of the judgment and the
evidence of the parties to support his contention. on perusal of the judgment
and the relevant evidence we do not find any misreading of evidence by the High
Court. This contention, therefore, has no force. We, however, find that the
High Court proceeded on the assumption that admittedly Bhai Bhagtu was a Sikh
saint and that the disputed institution was established in his memory.
This would be evident from the following
observation made by the High Court.
"On an overall consideration of this
aspect we are inclined to accept the contention of Mr. Shant that admittedly
Bhai Bagtu was a Sikh saint and this institution was established in his memory
and as such the case of the respondent would also come within the ambit of s.
16(2) (iv) of the Sikh Gurudwara Act".
But this observation is not warranted from
the pleadings or the evidence of the parties. Pritam Dass, the appellant, as
P.W.S. in his deposition has categorically stated: "Bhai Bhagtu was an Udasi
Fahir". In the pleadings also the appellant set up that Bhai Bhagtu was an
Udasi saint and the institution was a Dera of the Udasi sect, 573 while the
respondent, on the other hand, in its reply stated that Bhai Bhagtu was a Sikh
saint and the institution was established in the memory of that Sikh saint. In
this state of pleadings and the evidence adduced by the parties it will not be
correct to say that admittedly Bhai Bhagtu was a Sikhsaint and that this
institution was established in his memory. Rather this was the only disputed
question to be decided by the Court. Thus while holding that there is no
misreading of evidence we find that there is misreading of the pleadings of the
parties.
It was next contended for the appellant that
the appellant of udasi set being incharge of the institution in question, the
succession to the institution being from Guru to Chela, the institution being
recorded as Dera of Udasi sect in some of the revenue records, the existence
and worship of various idols and samadhs within the precincts of the
institution and the absence of a granthi in the institution are all
in-compatible with the institution being a Sikh Gurdwara.
Shri M. N. Phadke appearing for the
respondent on the other hand has contended that (1) the points which were never
urged in the courts below could not be allowed to be raised for the first time
in this Court; (2) in any case the existence of samadhs and idols within the
precincts of the institution and the worship thereof, and the absence of a
granthi and the succession to the institution from guru to chela are not
destructive of the institution being a Sikh Gurdwara; (3) the finding of the
High Court that the institution in question is a Sikh Gurdwara is fully
warranted by the evidence on record, and (4) the nature of the institution has
to be decided in the light of sub-s. (2) of s. 16 of the Sikh Gurdwara Act.
The Court has been called upon to decide
whether the institution in question is a Sikh Gurdwara. While considering this
question the Court has to take into consideration all the circumstances which
favour or militate against the institution being a Sikh Gurdwara. In the very
nature of things and in view of the requirements of sub-s. (2) of s. 16 it
becomes necessary to consider whether the institution being in charge of an
Uadasi saint, the existence of samadhs of Udasi saints and worship thereof, or
the existence of the idols and absence of a granthi and succession to the
institution from guru to chela are all relevant considerations and the Court
has to consider them if there is evidence on the record. In the instant case
evidence has been adduced on behalf of the appellant about the existence of
samadhs and the various idols, the absence of a granthi and succession to the
institution 574 from guru to chela. We see no reason why the appellant be
prevented from urging the aforesaid circumstances.
On the question whether the existence of
samadhs and of the idols and the absence of a granthi or succession to the
institution from guru to chela militates against the institution being a Sikh
Gurdwara the counsel for the parties have adduced evidence in support of their
respective contentions. The counsel for the parties have also cited cases in
support of their respective contentions.
The counsel for the appellant relied on Hem
Singh & Ors. v. Basant Das & Anr(1). In that case the question for
consideration was whether Udasis are Sikhs. The court held that Udasis are not
Sikhs for the purposes of Sikh Gurdwara Act. Although Guru Nanak founded
Sikhism as a new religion by sweeping away idolatry and polytheism, Sri Chand,
the son of Guru Nanak, the founder of the Udasis, was himself not a Sikh but a
Hindu. No reconciliation between the Sikhs and the Udasis ever took place. The
Udasis are in consequence not Sikhs, but schismatics who separated in the
earliest days of Sikhism and never merged with the followers of the Gurus.
Reliance was next placed upon Bawa Ishar Dass
& ors. v. Dr. Mohan Singh & ors (2) The Court held:
"..it has been established that the
Mahants have all along been Udasis, that the institution was an Udasi
monastery, that the Guru Granth Sahib was read there by the Udasi Mahant and
that Sikhs may have attended these readings but that all other ceremonies,
observed by Udasis and Hindus, were performed at the institution. It cannot be
held from the mere fact that the Udasis also read the Guru Granth Sahib a book
which they do venerate, that the Sikhs should be associated in the management
of this genuine Udasis institution.
It was held by a Division Bench of this Court
in 15 Lah. 247(2) that the Udasi order constitutes a separate sect, distinct
from the orthodox Sikhs and that though they have retained many Hindu beliefs
and practices, yet in the wider sense of the term they may also be Sikhs. They
occupy an intermediate position between strictly orthodox Sikhs and Hindus. The
Udasis are in fact a monastic 575 Order in their origin and are followers of
Bawa Siri Chand, son of the first Guru though they worship smadhs, etc. they do
reverence the Granth Sahib without completely renouncing Hinduism. They are
often in charge of the village Dharamsala or Gurdwara, which is a Sikh
institution but in other cases the Sadh and his chelas constitute a monastery
or college. Owing to their intermediate positions, it is possible for Udasis to
be in charge of a Sikh Gurudwara properly so called, but it does not follow
that that institution is a sikh Gurudwara and not a true Udasi institution
merely because the Granth Sahib is read".
In Harnam Singh v. Gurdial Singh on an
analysis of various decisions this Court held:
"These decisions clearly indicate the
principle that though the Sikh Guru Granth Sahib is read in the shrines managed
by the by the members of the Udasi Sect, that was not enough to hold that those
shrines were Sikh Gurdwaras. In the case before us, the more fact that at some
stage there was a Guru Granth Sahib in this Dera cannot thus lead to any
conclusion that this institutions was meant for, or belonged to, the followers
of the Sikh religion. Clearly, the Dera was maintained for an entirely distinct
sect known as the Nirmala Sadhs who cannot be regarded as Sikhs and
consequently, in their mere capacity of followers of Sikhs religion residing in
village Jhandawala, the plaintiffs/respondents could not be held to have such
an interest as could entitled hem to institute the suit under s. 92 of the Code
of Civil Procedure." Shri Phadke appearing, for the respondent on the
other hand his cited Mahant Dharam Das etc. v. State of Punjab & Ors (2). Dealing
with the tenets of the Sikhs this Court observed:
"The Sikhs believe in the ten Gurus-the
last of whom was Guru Gobind Singh. They further believe that there is no other
Guru after Guru Gobind Singh who enjoined on his followers that after him they
should Consider Guru Granth Sahib as the Guru. They do not subscribe to idol
worship and polytheism, nor do they have any Samadhi in their shrines. The
teaching of Sikhs was against asceticism. They believe in Guru Granth Sahib,
which is a Rosary of sacred poems, exhortations, etc.
576 During the time of the Sikh Gurus the
Gurdwaras were under their direct supervision and control or under their
Masends or missionary agents. After the death of Guru Gobind Singh the Panth is
recognised as the corporate representative of the Guru on earth and thereafter
they were managed by the Panth through their Granthis and other sewadars who
were under direct supervision of the local Sangat or congregation-The position
of the Gurdwaras changed during British regime. The mahants who were in charge
of the Sikh Gurdwaras could either be a Sikh Mahant or Udasi Mahant....Though
there was no reconciliation between the Sikhs and Udasis, it did not matter if
the Mahant of a Sikh Gurdwara was not a Sikh Mahant because the Panth or Sangat
exercised control over the Gurdwaras".
Next reliance was placed o Sohan Das v. Bela
Singh & Ors.(2) Dealing with s. 16(2) of the Sikh Gurudwara Act the Court
observed:
"The documentary evidence therefore
establishes that the dharamsala has been a place of public worship since 1853,
and that such worship has been connected with the Granth Sahib I am prepared to
accept the evidence of the objectors that the existence of a samadh dates only
from recent times, more than probably after the Sikh Gurdwara controversy had
become acute and he importance of a samadh had been realized by the Udasi
Mahants. I hold therefore that the evidence supports the conclusion of the
majority of the Tribunal that this institution falls within s.16 (2) (iii) of
the Act".
In view of the divergent cases cited by the
counsel for the parties we have to take into consideration the distinctive
features of a Sikh Gurdwara as discussed in the earlier part of the judgment.
So viewed, the existence an worship of Guru Granth Sahib and the existence of
Nishan Sahib are the determinative factor.
The Tribunal did not take into consideration
the oral evidence adduced by the parties. Eight witnesses were produced on
behalf of the appellant while six witnesses were produced on behalf of the
respondent. The High Court also did not give a proper deal to the oral evidence
adduced by the appellant. The only consideration given by the High Court to the
oral testimony of the witnesses on behalf, of the appellant was in the
following terms:
577 "As regards the oral testimony on
the point that the institution was a Dera of an Udasi Sadhu, the same is
obviously interested, and hardly credible. The Tribunal has not attached any
weight to the same and we are wholly in agreement with the finding of the
Tribunal on that point." The witnesses on either side have come to depose
on oath. The grounds on which the evidence adduced on behalf of the appellant
has been discarded may equally apply to the evidence adduced on behalf of the
respondent. The Court should have considered the worth of the evidence of each
witness and should have given reasons for disbelieving the same on merit. A
bald observation that the witnesses produced on behalf of the appellate are
interested must be deprecated.
Even otherwise the courts below have not
approached the case from the correct angle. (The Courts had to decide the
question in view of the provisions of sub-s. (2) of s. 16 of the Act and they
had to record a positive finding in the light of sub-s.(2) of s. 16,) which reads:
"16 (2) If the tribunal finds that the
gurdwara- (i) was established by, or in memory of any of the Ten Sikh Gurus, or
in commemoration of any incident in the life of any of the Ten Sikh Gurus and
was used for public worship by Sikhs, before and at the time of the
presentation of the of the petition under sub-section (1) of section 7; or (ii)
owing to some tradition connected with one of the Ten Sikh Gurus, was used for
public worship predominantly by Sikhs, before and at the time of the
presentation of the petition under sub-section (I) of section 7; or (iii) was
established for use by Sikhs for the purpose of public worship and was used for
such worship by Sikhs, before and at the time of the presentation of the
petition under Sub-section (I) of section 7; or (iv) was established in memory
of a Sikh martyr, saint or historical person and was used for public worship by
Sikhs, before and at the time of the presentation of the petition under
sub-section (I) of section 7; or 578 (v) owing to some incident connected with
the Sikh religion was used for public worship predominantly by Sikhs, before
and at the time of the presentation of the petition under sub-section (I) of
section 7;
the tribunal shall decide that it should be
declared to be a Sikh Gurdwara, and record an order accordingly".
Unless the claim falls within one or the
other of the categories enumerated in sub-section (2) of s. 16, the institution
cannot be declared to be a Sikh Gurdwara.
The Court had, therefore, first to consider
as pleaded by the parties, as to whether Bhai Bhagtu was a Udasi saint or a
Sikh saint, and then to decide on the basis of evidence whether the institution
in question is one or the of the types indicated. This was the only question
for consideration before the High Court but unfortunately it assumed what was
to be proved.
On the foregoing discussion we are satisfied
that the High Court has not given a proper deal to the matter and has not
considered the oral evidence adduced on behalf of the parties. Nor has it
approached case from the correct perspective of law.
Ordinarily, in a situation as here the matter
should have gone back to the High Court for recordings findings on the basis of
appreciation of evidence but we are not inclined to remand the matter as it is
a very old dispute.
We are, therefore , prepared to take that
burden ourselves and finally decide the dispute. As would appear, parties were
aware of the nature claim and the evidence to be led and, therefore, parties
concentrated their attention on the aspects which would be, decisive of the
points in dispute.
It is unfortunate that the Tribunal and the
High Court did not Keep the proper perspective in view whiles dealing with the
matter.
On behalf of the appellant Ram Saran Dass, P
W-1, Charan Dass, PW 2, Bishan Dass, PW 3, Jagraj Singh, PW 4, Chajju Ram, PW
5, Zora Singh Patwari, PW 6, Surjit Singh, PW 7 and the appellant, PW 8, were
examined. On behalf of the respondent, Hardev Singh, RW 1, Bachan Singh, RW 2,
Balbir Singh, RW 3, Balwant Singh, RW 4, Hazura Singh, RW 5, and Gurdial Singh,
RW 6, were examined as witness.
579 The finding of the High Court as
extracted hereinbefore clearly show that the four important and most relevant
aspects of the case as disclosed in the evidence were completely overlooked or
side tracked by the High Court, They are: (i) there are Samadhs on the premises
of the institution ;(ii) there are idols and photos of Hindu deities; (iii)
Bhai Bhagtu was a Udasi Saint; and (iv) succession was from Guru so Chela. The
petition filed by the appellant under s.8 of the Act contained a clear averment
that the institution had been set up by Bhai Bhagtu who was a Udasi Saint and
the presence of three Samadhs of (I) Bhai Bhagtu, (2) Baba Paras Ram Ji and (3)
Mahant Sahib Dass Ji, was also asserted. In the written statement the
respondent, after a vague denial, had admitted the institution to have been
founded by Bhai Bhagtu.
PW 1, Ram Saran Dass stated that there was an
idol of Baba Srichand in the institution and there were pictures of Lord
Krishna and other Hindu deities. This statement was elicited in
cross-examination made by the respondent. PW 2 has stated that there is an idol
of Baba Srichand and Gola Sahib in the institution and they are objects of
worship. PW 3, Bishan Dass, referred to the idol of Baba Shrichand. PW 4,
Jagral stated that there were three or four samadhs on the premises of the
institution and those are objects of worship There was no challenge to this
statement in examination-in-chief by cross-examination. PW 5 was asked in cross
examination whether there were Samadhs on the premises of the institution and
his answer is revealing. He stated that there are three Samadhs on the premises
of the institution and there is a dome over the Samadhs of Bhai Bhagtu. He
added that there are other pictures of Hindu deities and Hindu Festivals are
celebrated in the institution. PW 7, Surjit Singh, the local Sarpanch stated
that the institution was of Udasi Fakirs. He also stated that there is a Samadh
of Bhai Bhagtu on the premises of the institution and it is an object of
worship. He indicated that the Samadh of Bhai Bhagtu was worshipped in a grand
scale while the other two Samadhs were not treated on equal basis. There was no
cross-examination of this witness on this aspect. Pritam Dass, the appellant
did support his case. Ordinarily his evidence would have been treated as
interested as he happens to be the party but his assertions have well
corroborated.
Coming to the respondent's side, the first
witness Hardev Singh in his examination-in-chief stated that there is a Samadh
of Bhai Bhagtu in the institution and another Samadh of his mother. On the
basis of this admission of the principal witness of the respondent there can be
580 on doubt that Samadhs exist within the institution. At the hearing counsel
had pointed out that this witness was a member of the Communist Party. We do
not think that would at all be a proper way of appreciating the evidence of the
witnesses. He was a witness called by the respondent and was not declared hostile,
if he made admissions in his examination-in-chief. On the other hand, the fact
that he does not belong to the groups of either party and is a Communist would
lend credence to his evidence as coming from an impartial source. The next
witness, RW 2, Bachan Singh admitted the existence of the Samadhs but denied
that the Samadh of Bhai Bhagtu was an object of worship. RW 3, Balbir Singh,
admitted the presence of Samadh of Bhai Bhagtu as also of his mother. It is in
the evidence of this witness that he also belongs to the Communist Party. What
we have said about RW 1 equally applies to this witness. RW 4, Balwat Singh
admitted the presence of Bhai Bhagtu's Samadh;
while RW 5, Hazura Singh stated that there
were two Samadhs on the premises one of Bhai Bhagtu and the other of his
mother. The last witness, RW 6, Gurdial Singh in his evidence admitted the
existence of the two, Samadhs of Bhai Bhagtu and his mother.
This analysis of the evidence clearly
indicates that it has been unquestionably established without the slightest
shadow of a doubt that there are at least two Samadhs on the premises of the
institution-one being of Bhai Bhagtu and the other of his mother.
The existence of the idol of Baba Srichand,
the founder of the Udasi sect in the premises also seems to have been fully
established. As already stated, Sikhs would not permit the idol of Baba
Srichand in a Gurdwara, while Udasis would ordinarily install such an idol to
perpetuate the memory of the founder of their sect.
What emerges from this discussion is that as
found by the Tribunal, the succession was from Guru to Chela; that Bhai Bhagtu
was a Udasi Saint and there are Samadhs on the premises-one of Bhai Bhagtu and
the other of his mother.
Evidence shows that there are photos of Hindu
deities in the institution. These three facts, without anything more, would be
sufficient to reject the case of the respondent that the institution is a Sikh
Gurdwara. We would like to reiterate that existence of Samadhs and succession
from Guru to Chela would clearly be destructive of character of the institution
as a Sikh Gurdwara because they are inconsistent with the tenets of the Sikh
581 religion. The issue before the High Court as also the Tribunal was whether
the institution Dera Bhai Bhagtu was a Sikh Gurdwara.
Reference to another aspect would be relevant
here.
Counsel for the respondent emphasized the
feature that there was evidence to show that Guru Granth Sahib was recited and
read in this institution. It is well established that Udasis are mid-way between
Sikhs on the one hand and Hindus on the other. Srichand, son of Guru Nanak, the
founder of the Sikhism, had, as already indicated, broken away and set up the
Udasi sect. Udasis while venerating Guru Granth Sahib, retained Hindu practices
and also showed their veneration to the Samadhs. From the very fact that Guru
Granth Sahib was recited in this institution, no support can be drawn for the
claim that the institution was a Sikh Gurdwara.
On the materials on record, we are of the
view that the findings recorded by the Tribunal as also the High Court are
wholly unsupportable to satisfy the tests indicated in law for determining the
character of the institution. We allow the appeal, reverse the decision of the
Tribunal as upheld by the High Court and declare that Dera Bhai Bhagtu is not
Sikh Gurdwara. In the circumstances of the case there would be no order as to
costs.
S.R. Appeal allowed.
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