in the court of civil sr. div. judge varanasi...scriptures and vedas, sastras and purans including...
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In the Court of Civil Sr. Div. Judge Varanasi
Regular Civil Suit No. Of 2021 (Twenty Twenty One)
(1) Goddess Maa Shringar Gauri through next friend and devotee
Ranjana Agnihotri D/o. Late Rajendra Kant Agnihotri,
R/o.512/695, (Five Hundred Twelve / Six Hundred Ninety
Five) Balda Road, Nishatganj, Lucknow, Uttar Pradesh-
226007 (Two Two Six Zero Zero Seven).
(2) Asthan Lord Adi Visheshwar, Jyotirlinga in the radius of 5
(Five) Kos (Krosh), situated in the City and District Varanasi
through next friend and devotee Jitender Singh “Vishen” S/o.
Sri Yaduraj Singh, R/o Gulab Singh Purwa, Veerpur Vishen,
Thesil & District-Gonda, Uttar Pradesh-271123 (Two Seven
One One Two Three).
(3) Ranjana Agnihotri (Advocate) D/o. Late Rajendra Kant
Agnihotri, R/o.512/695, (Five Hundred Twelve / Six
Hundred Ninety Five) Balda Road, Nishatganj, Lucknow,
Uttar Pradesh-226007 (Two Two Six Zero Zero Seven).
(4) Jitender Singh “Vishen” S/o. Sri Yaduraj Singh, R/o Gulab
Singh Purwa, Veerpur Vishen, Thesil & District- Gonda,
Uttar Pradesh-271123 (Two Seven One One Two Three).
(5) Ankur Sharma (Advocate) S/o Chander Kumar, R/o Ward
No.19 (Nineteen) Shivnagar Behind Sheep Husbandry
Kathua, Jammu and Kashmir-184101 (One Eight Four One
Zero One).
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(6) Dr. Ram Prasad Singh S/o. Late Tulsi Ram Singh, R/o. No-
4/35, (Four/ Thirty Five) C-80 (Eighty), Mahamana Nagar,
Sunderpur, Varansi-221005 (Two Two One Zero Zero Five),
U.P. retired from BHU in 2017 (Two Thousand Seventeen), a
Journalist Editor of Vande Matram.
(7) Shishir Chaturvedi (Advocate) S/o. Late Jugal Kishore
Chaturvedi R/o.215/460 (Two Hundred Fifteen/ Four
Hundred Sixty) Ichha Bawan, Sabji Madi, Charbagh
Lucknow, Uttar Pradesh-226001 (Two Two Six Zero Zero One).
(8) Neeraj Shankar Saxena S/o. Late Bhawani Shankar Saxena,
Resident of 25/51 (Twenty Five/ Fifty One) Shiva Ji Marg,
Lucknow, Uttar Pradesh-226001(Two Two Six Zero Zero
One).
(9) Rakesh Kumar Agarwal S/o Late Shri Nivas Agarwal, R/o.S-
10 (Ten)/8 (Eight)-4 (Four) B Maqbool Alam Road Varanasi,
Uttar Pradesh- 221002 (Two Two One Zero Zero Two).
(10) Jan Udghosh Sewa Sansthan, the Society registered under
Societies Registration Act 1860 (Eighteen Sixty) at Lucknow
having Registration No.184 (One Hundred Eighty Four)
dated 25.04.2017, (Twenty Fifth April Two Thousand
Seventeen) office at E-3 (Three) /568 (Five Hundred Sixty
Eight) Sector J Aliganj Lucknow, through its President
Kuldeep Tiwari S/o Girish Chandra Tiwari, R/o.4/285 (Four/
Two Hundred Eighty Four) Viram Khand Gomti Nagar
Lucknow Uttar Pradesh-226010 (Two Two Six Zero One Zero)
……….. Plaintiffs
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VERSUS
1. Union of India
Through its Secretary,
Ministry of Home Affairs
Government of India
North Block
New Delhi-110001 (One One Zero Zero Zero One)
Email Address: [email protected]
2. The Government of Uttar Pradesh
Through Principal Secretary Home,
Lal Bahadur Shastri Bhawan (Annexy Building)
Sarojni Naidu Marg, Lucknow
Uttar Pradesh, Pin-226001 (Two Two Six Zero Zero One).
Email Address:- [email protected]
3. The State of Uttar Pradesh
Through Chief Secretary,
Government of Uttar Pradesh,
101 (One Hundred One),
Lok Bhawan, U.P. Civil Secretariat,
Vidhan Sabha Marg, Lucknow,
Uttar Pradesh, Pin-226001 (Two Two Six Zero Zero One).
Email Address: [email protected]
4. District Magistrate, Varanasi.
Collectorate Compound, Hamrautia,
Varanasi, Uttar Pradesh-221102 (Two Two One One Zero
Two), Email Address: [email protected]
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5. Senior Superintendent of Police, District Varanasi.
Collectorate Compound, Hamrautia,
Varanasi, Uttar Pradesh-221002 (Two Two One One Zero
Two), Email Address: [email protected]
6. U.P. Sunni Central Waqf Board, Through Chairperson,
3(Three)-A, Mal Avenue, Lucknow, Uttar Pradesh Pin:
226001 (Two Two Six Zero Zero One).
Email Address: [email protected]
7. Committee of Management Anjuman Intazamia Masajid,
through its Secretary, alleged Gyanvapi Masjid, office at Pilli
Kothi Varanasi Uttar Pradesh Pin 221001 (Two Two One
Zero Zero One).
8. Board of Trustees of Shri Kashi Vishwanath Temple Through
Chief Executive Officer/ Secretary, office at Shri Kashi
Vishwanath Temple, CK 37/40 (Thirty Seven/ Forty), 42
(Forty Two) Bans Phatak, Varanasi-Uttar Pradesh Pin
221001 (Two Two One Zero Zero One)
Email Id:- [email protected],
……… Defendants
Cause of Action: Accruing continuously and also on 10th February 2021(10th February Two Thousand Twenty One)
Place of cause of Action:-
Ancient Kashi Vishwanath Temple at Dashashwamedh
Ward : Dashashwamedh
Police Station Dashashwamedh
Valuation of Suit: Rs. 15,00,000 /- (Fifteen Lakhs)
Total Court Fee paid Rs. 1400/- (One Thousand Four Hundred)
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Suit for Declaration, Permanent and Mandatory Injunction
The Plaintiffs named above most respectfully beg to submit as under:-
1. That the present suit is being filed for restoration of Darshan,
Pooja, Aarti, Bhog and performance of rituals at the principle
seat of Asthan of Lord Adi Visheshwar and of Goddess Maa
Shringar Gauri, the Ardhangni and devotee of Lord Adi
Visheshwar, along with Lord Ganesh, Nandiji and other deities
within the precincts of temple complex known as “Ancient
Temple” existing at Settlement Plot No.9130 (Nine Thousand
One Hundred Thirty), measuring about 1 (One) Bhiga, 9 (Nine)
Biswas and 6 (Six) Dhoors within the area of Dasaswamedh, the
heart of city of Varanasi, hereinafter referred to, as “the property
in question” and to preserve the cultural and religious heritage of
India. A sketch map of the old temple published in the book
‘Benares Illustrated in A series of Drawing’ by James Prinsep is
annexed hereto and marked as ANNEXURE No. A to the suit.
A. INTRODUCTORY:-
2. That every Citizen has fundamental right to perform pooja,
worship and rituals according to the tenets of his religion within
the ambit of Article 25 (Twenty Five) of the Constitution of
India and any obstacle created before 26.01.1950 (Twenty Six
January, Nineteen Fifty) has become null and void by virtue of
Article 13(1) (Thirteen (one) of the Constitution of India. An
idol worshipper cannot complete his pooja and gain spiritual
advantages without having objects of worship. Any hindrance/
obstacle created in performance of pooja, is denial of right to
religion guaranteed under Article 25 (Twenty Five) of the
Constitution of India.
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3. That the Jyotirlingam was desecrated/damaged in 1669 (Sixteen
Sixty Nine) under the orders and command of Aurangzeb, one of
the most cruel Rulers of India, but Maa Shringar Gauri, Lord
Ganesh and other subsidiary deities continued to exist within the
ancient temple, which is claimed by Muslims to be part of so
called Gyanvapi mosque.
4. That this suit is being field by devotees and worshippers as next
friend of plaintiff Deities. The devotee plaintiffs are Sanatani
Hindu, idol worshipper and are worshipper of Lord Shiva the
Lord of Universe. They practice, profess and propagate, Vedic
Sanatan Hindu Dharma and are competent to bring this suit in
the interest of deities and for the benefit of devotees.
5. That Plaintiffs and the devotees of Lord Shiva along with
subsidiary deities are entitled to perform Pooja, Darshan, Aarti,
Bhog etc within the entire area of five Kos (Krosh) in exercise
of right guaranteed by Article 25 (Twenty Five) of Constitution
of India and no person has right to interfere and create hindrance
in the performance of Pooja/ worship of deities by the Plaintiffs,
and other devotees.
B. DESCRIPTION OF PLAINTIFFS AND DEFENDANTS:
6. That plaintiffs in the suit are:-
(i) Plaintiff No.1 (One) - Maa Shringar Gauri is ‘Swayambhu’
deity, revealed near Adi Visheshwar Shivlingam being
worshiped from time immemorial, within ancient temple,
is filling this suit through next friend and devotee, as there
is no Shebait or any person to render service to her and
bring the cause before the court for the redressal of the
grievances being raised through this suit.
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(ii) Plaintiff No.2 (Two) - Asthan Lord Adi Visheshwar,
Jyotirlinga is Swayambhu deity, in existence in the radius
of 5 (Five) Kos (Krosh), Avimukteshwar area situated in
the City and District Varanasi. The place in the radius of 5
(Five) Kos (Krosh) is sacred for Hindus and devotees
being Avimukt Khetra (area) having been recognized by
scriptures and Vedas, Sastras and Purans including Shiv
Puran and Skand Puran. This place is known as Avimukt
Khetra and is being worshiped by devotees from the time
immemorial. This suit is being field by deity through
devotee asserting the right to be worshiped and for
removal of encroachment from the place in question and
also for the religious benefit of devotees.
(iii) All other Plaintiffs are devotees of Lord Adi Visheshwar,
Goddess Maa Shringar Gauri and are worshipers of Asthan
Lord Adi Visheshwar, Jyotirlingam and other subsidiary
deities. They are filling this suit in the capacity of
worshippers and devotees of Lord Shiva asserting their
right to worship, Dharshan, Pooja and for performing the
rituals at the principal seat of deity Lord Adi Visheshwar
in the ancient temple complex and for restoration and
construction of temple at the original place and for that
reliefs being prayed for in this suit.
7. That Defendants in the suit are:-
(i) Union of India, Defendant No.1 (One) – as the question of
validity of the provisions of the Places of Worship
(Special Provisions) Act 1991 (Nineteen Ninety One), may
arise for determination. In Civil Suit No.62 (Sixty Two) of
1936 (Nineteen Thirty Six) the Secretary of State for India
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in Council through District Magistrate, Benares was
defendant and had filed written statement.
(ii) Government of Uttar Pradesh Defendant No.2 (Two) and
Chief Secretary of State of Uttar Pradesh Defendant No. 3
(Three) - as they are under legal obligation for proper
implementation of the provisions contained in Shri Kashi
Vishwanath Temple Act 1983 and for the implementation
of the decree which may be ultimately passed in the suit.
(iii) District Magistrate, Varanasi Defendant No.4 (Four) and
Senior Superintendent of Police, District Varanasi
Defendant No.5 (Five) – have been arrayed being the law
enforcing agencies responsible to maintain law and order
situation and to carry out the order passed by the State
Government and also for proper implementation of the
decree which may be ultimately passed in the suit.
(iv) Sunni Central Waqf Board Defendant No.6 (Six) – has
been arrayed as it is alleged that the Board has registered
the property in question as Waqf property and such
inclusion is being questioned in the suit.
(v) Committee of Management Anjuman Intazamia Masajid,
Defendant No.7 (Seven) – has been arrayed as it is alleged
that the committee is illegally and unauthorizedly
managing the affairs of the property in question.
(vi) Board of Trustees of Shri Kashi Vishwanath Temple,
Defendant No.8 (Eight) – has been arrayed as it has been
established by the Act of legislature and is under legal
obligation to manage the entire area of temple complex
including ancient temple but no action has been taken by
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the trust to take over the ‘property in question’ under its
control.
C. NATURE OF RELIEF:
8. That the relief in the suit is being prayed,
(a) For declaring that the worshippers and devotees of Goddess
Maa Shringar Gauri, Goddess Maa Ganga, Lord Hanuman, Lord
Ganeshji, Nandiji alongwith Lord Adi Visheshwar are entitled
to have Darshan, Pooja and Worship of deities within the area
in question,
(b) For declaring that the entire Avimukteshwar area belongs to
plaintiff deity Asthan Lord Adi Visheshwar in the radius of 5
(Five) Kos (Krosh) from the principal seat of Asthan Adi
Visheshwar,
(c) For perpetual injunction against defendants prohibiting them
from interfering with, or raising any objection or obstruction
in the construction of New Temple building consisting of
Goddess Maa Shringar Gauri along with Lord Ganesh, Nandi
Ji and other subsidiary deities at Principle seat of Asthan Adi
Visheshwar after demolishing and removing the existing
buildings and structures etc, situate there at, in so far as it
may be necessary or expedient to do so for the said purpose
(d) For Mandatory Injunction directing defendant No.2 (Two) the
Government of Uttar Pradesh and Defendant No.7 (Seven) the
Board of trustees of Kashi Vishwanath Temple, created under
Shri Kashi Vishwanath Temple Act, 1983 (Nineteen Eighty
Three) to restore pooja and worship of Goddess Gauri
Shringarji, Goddess Maa Ganga, Lord Hanuman, Lord Ganeshji,
Nandiji alongwith Lord Adi Visheshwar and make appropriate
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arrangement for Darshan and Pooja by worshippers and to
maintain law and order situation.
D. ABOUT KASHI:-
9. That Varanasi or Kashi is a Pouranik Ancient Religious Holy
city in existence before Vedic Era, Lord Shiva as Adi
Visheshwar revealed on earth and established Jyotirlingam at
Varanasi along with Ganga Ji. There is mention of Kashi in
“Rigved” and other ancient scriptures. At the present there are
thousands of ancient temples in Kashi.
10. That from the time immemorial pooja and rituals of Lord Adi
Visheshwar is being performed with fresh water of Ganga Ji
existing in the North of Shivlingam. The place has special
religious significance for Hindu Devotees as it is one out of 12
(Twelve) Jyotirlingam worshiped in different parts of India. In
Hindu Shastras there is provision for performance of Jalabhishek
with Ganga Jal of Lord Adi Visheshwar to acquire merit of
salvation and get solution of miseries of worldly life.
11. That Kashi has faced a number of attacks from invaders and the
temple of Adi Visheshwar was attacked, looted and demolished
by the enemy of idol worshippers right from 1193 (Eleven
Ninety three) AD till the year 1669 (Sixteen Sixty Nine).
12. That ‘Adi Visheshwar Jyotirling’ at Kashi is Swyambhu Deity
and is most ancient out of 12 (Twelve) Jyotirlings established
in different parts of ‘Tapo Bhoomi’ “Bharatvarsh”. The
Jyotirlings have great position under Hindu mythology and its
importance have been described in Vedas, Purans, Upnishads and
Shastras followed by devotees and worshippers of Santan Vedic
Hindu Dharma. ‘Adi Visheshwar Jyotirling’ at Kashi is the
Ancient place of Lord Shiva and Goddess Parvati. Adi Jyotirling
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of Avimukteshwar in Avimukta Kshetra of Kashi is considered as
1st (First) Jyotirling Linga under Vedic Sanatan Dharma.
13. That ‘Avimuta Khestra’ of Kashi have the Linga of Lord Adi
Visheshwar, is located to the north of the sacred well, Gyan
Vapi while encircling the temple of Avimukteshwara, the shrines
of Dandapani, Taraka and Mahakaal all of which are also erected
near the Gyan Vapi and Lord Visheshwar temple.
14. That as described in various scriptures and Skand Puran, the
Jyotirlinga was established by Lord Shiva himself at Kashi
creating Avimukteshwara Kshetra in the radius of 5 (Five) Kos
(Krosh).
15. That it is historically proved that in 1585 (Fifteen Eighty five)
Raja Todar Mal, the finance Minister of Akbar, who was
Governor of Jaunpur, had re-established and reconstructed a
magnificent Lord Shiva Temple at its original place consisting
of a central sanctum sanctorum (Garbh Griha) surrounded by
Eight mandaps and pavilions, which is known as old temple.
E. ASTHAN LORD ADI VISHESHWAR, THE SWAYAMBHU DEITY:
16. That Adi Visheshwar, “Lord of the Universe” is one on the most
exalted titles of SHIVA and his connection with Benares is
quaintly depicted in the following sentiment of Purans as
mentioned by “James Prinsep”:-
“The Vedas and Shastras all testify that VISHVESHVUR
is the first of Devas, Kashi the first of the cities, Ganga the
first of rivers and Charity the first of Virtues”
17. That Vedas, Purans and Shastras, the sources of Hindu law,
specifically define the importance and diameter/dimension of 5
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(Five) Kos (Krosh) of Shri Aadi Visheshwar Lingam at Kashi,
which is considered one of the five Swayambhu Jyotirlingams.
In this regard some verses (Shloks) from Shri Skand Puran and
Shri Shiv Purans are being reproduced below:-
E/1. EXTRACT FROM SHREE SKAND PURAN:
(i) अ�ािनमु���े�ािणकाशी�ा��करािणच।
काशी�ंा� िवमु�ेतना�थातीथ�कोिटिभ:।।
Skand-Chapter 6 (Six), Pg.58(Fifty Eight), Verse No.71
(Seventy One).
Translated in English:-
All other forsaken (Avimukta) places are procured through
Kashi. Nirvana (to get rid of from the cycle of death and rebirth)
is achieved only after getting Kashi. The benefit of Nirvana is
not achieved by any other means even by residing in any other
religious place.
(ii) अिवमु�ंमह�े�ं पंच�ोशपरीिमतम्।
�ोितलंग�देकंिह �ेयंिव�े�रािभधम्॥
Skand-Chapter 7,(Seven) Pg. 250(Two hundred Fifty),
Verse-131 (One hundred thirty one)
Translated in English:-
The Avimukta (forsaken) area is in circle of 5 (five) Kos
(Krosh). At this place there is Visheshwar Shivling which is
Jyotirling
(iii) साश��:�कृित:�ो�ासपुमानी�रःपरः।
ता�ा�रममाणा�ांत���ेते्रेघटो�व॥२५॥
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(iv) परमान��पा�ां परमान��िपिण।
प��ोशपरीमाणे �पादतलिनिम�ते॥२६॥
(v) मुने! �लयकालेऽिप न त�े�ंकदाचन।
िवमु�ं िह िशवा�ां यदिवमु�ंततोिवदुः।।२७॥
(vi) न यदा भूिमवलयं न यदाऽपां समु�व ।
तदा िवहतु�मीशेन �े�मेति�िनिम�तम्॥२८॥
(vii) इदं रह� �े�� वेदकोऽिप न कु�ज।
ना��काय न ब��ंकदािच�म�च�ुषे॥२९॥
(viii) ��ालवे िवनीताय ि�काल�ानच�ुषे।
िशवभ�ायशा�ाय व���मुमु�वे॥३० ॥
Skand, Chapter 16 (Sixteenth Pg.242 (Two hundred Forty
two), Verses 25 (Twenty)- 30 (Thirty).
Translated in English:-
Goddess (Shakti) is nature and God is creator (Shiva). They
have made this universe under their feet. They have created
5 (Five) Kos (Krosh) area for their pleasure which cannot
be extinct during Pralayandam (the last day of universe),
and so it is called Avimukta area. When there was no land,
no water, the God created this area for His abode. Hey
Kumabhaj, nobody has knowledge about the secret this
place. . Do not say this to an atheist, it is right to say this
only to Dharmadarshi, devotees, Vineet, Trikala,Yajna,
Shiv Bhakt, shant and Mumukchu.
(ix) इितगौरी�रतं�ु�ा��ुवाचिपनाकधृक्।
प��ोशपरीमाणे�े�े���ु��स�िन ।॥९॥
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Skand, Chapter 99 (Ninety nine) Pg.923 (Nine hundred
twenty three), Verse-9 (Nine)
Translated in English:-
O Goddess! There is not even a smallest area without
influence of Linga in 5 (Five) Kos (Krosh) circle of
Avimukt area.
There is book titled as ‘Kashi Rahasyam’ written by Dr.
Jagdish Narayan Dubey on Kashi containing several Verses
in Sanskrit. Some of the verses are reproduced below:-
(i) िलंग�पधर:श�ुहद�या�िहरागत:।
महतीवंृ��मासा� पंच�ोशा�कोऽभवत्॥
Kashi Rahasya Chapter 2 (Two) page 23 (Twenty three)
Verse) -107 (One hundred and seven) .
Translated in English:-
Lord Vishnu told saints that in the beginning of establishing
universe the lingam was established for the benefit of all in three
loks that:-
“we remembered Shambhu and he came out in the form of
Lingam from our heart and went on lingering upto 5 (five) Kos
(Krosh).”
E/2. EXTRACT FROM SIVA MAHAPURAN:
The there is Siva Mahapurana in Sanskrit. This has been
translated in English by Shanti Lal Nagar. Chapter No. 22
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(Twenty Two) -23(Twenty Three) are related to Kashi. Relevant
Shlokas with English translation are quoted herein under:-
(i) Chapter 22(Twenty Two)-page 590 (Five hundred Ninety),
Shlok 21(Twenty one)
अिवमु�ं �यं िल�ं �थािपतं परमा�ना।
न कदािच�या �ा�िमदं�े�ं ममांशकम् ॥ २१॥
Lord Shiva, the supreme soul, there, had been consecrated as a
Sivalinga known by the name of Avimukta and spoke. “You
have been formed of my amsa as Jyotirlinga and therefore, you
never leave this place.”
(ii) Chapter 22 (Twenty Two) - page 591(Five hundred Ninety
one), Shlok 27 (Twenty Seven)
येषां �ािप गित�ा�� तेषां वाराणसी पुरी।
प��ोशी महापु�ा ह�ाकोिटिवनािशनी॥ २७॥
Those who cannot get redeemed elsewhere, they also get
redeemed at Kasi. The region of PancaKos (Krosh)i, bestows
enormous merits, therefore it redeems one of the crores of the
killings.
(iii) Chapter 23 (Twenty Three)- Page 594(Five hundred
Ninety four), Shlok 22(Twenty two)
मह�े�िमदं त�ादिवमु�िमित �ृतम्।
सव��ो नैिमषािद�ः परं मो��दं मृते॥ २२॥
The great region is called Avimukta. Even after death, this
region is better than Naimisaranya and others.
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(iv) Chapter 23 (Twenty three)- Page 594 (Five hundred
Ninety Four), Shlok 34(Thirty Five)
प��ोशं चतुिद� �ु �े�मेत�कीित�तम्।
सम�ाच तथा ज�ोमृ�ितकालेऽमृत�दम् ॥ ३४॥
This region is spread up to five Kos (Krosh) as in all the
directions. One who dies in this region, he achieves nectar.
18. That the Hon’ble Apex Court while upholding the constitutional
validity Act of Shri Kashi Vishwanath Temple Act, 1983
(Nineteen Eighty Three) in case of Shri Adi Visheshwar of
Kashi Vishwanath Temple vs. State of U.P. reported in 1997
(Nineteen Ninety Seven) (4) (Four) SCC Pg.606 (Six hundred
Six) has also discussed the importance of Adi Visheshwar given
in scriptures. The narration of facts given in para 1 (one) of the
judgment are reproduced herein below:-
“…The Linga of Lord Visheshwar appears to have
been located to north of the sacred well, Jnana Vapi
while encircling the Temple of Avimukteshwara, the
shrines of Dandapani, Taraka and Mahakaal all of
which are also erected near the Jnana Vapi and Lord
Visheshwara Temple. According to Puranic
Mahatmya and Kashi Khanda of the Skanda Purana,
the Jyotirlinga was established by Lord Shiva
himself when he went into exile to the Mount
Mandara during the reign of the legendary King
Divodasa. Since Lord Shiva himself disguised the
Linga, according to Mahatmya Lord Shiva never
really left the sacrosanct and sacred temple. Hence,
it became “Avimukta” (Never Forsaken). This was
also stated by Vaachaspati Mishra in his famous
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Puranic work “Tirtha Chintamani” in 1460 (Fourteen
Sixty) wherein he had stated that “Visheshwara” and
“Avimukteshwara” were merely two names for the
same Jyotirlinga. Narayan Bhatta had similarly
mentioned it to be so in 16th (Sixteenth) century in
his work “Tirthalisetu”
F. GODDESS SHRINGAR GAURI, THE SWAYAMBHU DEITY:
19. That Maa Shringar Gauri emerged as ‘Swayambhu Deity
‘adjacent to the Jyotirlingam in the old temple complex because
she is ‘Ardhangni’ of Lord Shiva and without her the worship of
Shivaling is incomplete. It is relevant to mention that Maa
Shringar Gauri is also worshiped as ‘Anpurna Devi’.
20. That Gauri Shringar temple is situated in Ishan Kon at the back
of Old temple. The Image of Shringar Gauri is kept covered by
red cloth. This image is Swyambhu (Vigrah) of the Goddess. It
is believed that married women get Ashirwad of Shrividhi.
F/1 EXTRACT FROM SKANDH PURAN:
21. That in Skand Puran in Chapter 99-100 (Ninety Nine-Hundred),
it is has been emphasized that the devotee should have Darshan
and pooja of Maa Shringar Gauri to complete worship of Lord
Adi Visheshwar. In regard to the provision relating to Shriangar
Mandap and Maa Shringar Gauri the provisions contained in
Skandpuran are reproduced below:-
i. समार� �ितपदंयाव�ृ�ा चतुद�शी।
एत�मेण कत��ा�ेतदायतनािन वै॥६१॥
ii. इमां या�ांनरः कृ�ानभूयोऽ�िभजायते।
अ�ा या�ा �कत��ैकादशायतनो�वा॥६२॥
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iii. आ�ीधकु�े सु�ातः प�ेदा�ी�मी�रम्।
उव�शीशं ततो ग�े�त�ु नकुली�रम् ॥६ ३ ॥
iv. आषाढीशं ततो ���ा भारभूते�रं ततः।
ला�लीश�थालो� तत�ुि�पुरा�कम्। ॥६४ ॥
v. ततोमनः �कामेशं �ीितकेशमथो �जेत्|
मदालसे�रं त�ाि�लपण��रं ततः ॥६५॥
vi. या�ैकादशिल�ानामेषा काया� �य�तः।
इमां या�ां �कुवा�णो ���ं �ा�ुया�रः।॥६६॥
vii. अतः परं �व�ािम गौरीया�ामनु�माम्।
शु�प�ेतृतीयायांयाया�ािव�गृ��दा॥६७॥
viii. गो�े�तीथ� सु�ाय मुखिनमा�िलकां �जेत्।
�े�ावा�ां नरः �ा�ा �े�ां गौरी ंसमच�येत्॥६८॥
ix. सौभा�गौरी स�ू�ा�ानवा�ांकृतोदकैः।
ततः ��ारगौरी��ैवच कृतोदकः।॥६९॥
x. �ा�ा िवशालग�ायां िवशाला�ी ंततो �जेत्।
सु�ातो लिलतातीथ� लिलतामच�ये�तः॥७ ०॥
Skand, Chapter 100, (Hundred) Page 1007 (One Thousand
and seven), Verses 61-70 (Sixty One-Seventy)
Translation of Verses 61 (Sixty one) to 70 (Seventy)
One should have to start its daily journey from Krishna
Pratipada to Chaturdashi, Ekadasayetnodhav is another
journey is duty of human being, after having bath him
Agnindhedhra Kund 11(Eleven) Lingas as
19
Agnindheshwar, Urvasishwar, Nakuleshwar, Aasadishwar,
Bharbhuteshwar, Langlishwar, Tripurantkeshwar,
Manhaprakameshwar, Madalseshwar and Tilparneshwar,
be worshiped accordingly, one should acquire merit of
getting Rudratva. Now Anupamgauri yatra starts from the
day of Shukla Paksha Tretiya provides extreme wealth.
One should after having bath in Gopreksha Teerth and
have darshan of Sukhniwarnika Devi. Performing worship
of Jeshtha Gauri one should have take bath with water of
Gyanvapi worshipped Shringar Gauri after completing
worship of Shaubhagya Gauri. Thereafter, taking bath on
Vishal Ghat on Gangaji have darshan and pooja of Maa
Vishalakshi and have darshan and worship of Lalita Devi
after having bath on Lalita Teerth Ghat.
22. That Kashi Khand-Chapter 100 (One hundred) has prescribed
Gauri Yatra (religious tour of Gauri Temples). This yatra is to be
undertaken on Tritieya after Amavasya. (Third day after
amavasya)
23. That Puranik Law, usage and custom as recognized by Skand
Puran provide that to complete the worship and for fulfillment of
worldly and spiritual desire it is important to perform pooja of
Maa Shringar Gauri who is seated under the Shringar Mandap.
As per Shashtrik command contained in Skandpuran a devotee is
required to undertake Anupam Gauri yatra from Krishna Paksha
Pratipada to Chaturdashi to get happiness and wealth. There is
provision for performing pooja of Jestha Gauri before
performing pooja of Saubhagya Gauri and before completion of
journey the pooja of Shringar Gauri is to be performed which is
symbol of Saubhagya.
20
24. That according to Puranik ordains, the Pooja and Worship of
Goddess Shringar Gauri is compulsory to achieve the fruit of
Worship of Lord Vishwanath.
25. That image of Maa Shringar Gauri exists within the property in
question at the back side of Gyan Vapi in Ishan Kon (North East
Corner). The devotees had been worshipping daily Pooja and
Worship at this place but in 1990 (Nineteen Ninety) during
Ayodhya movement the Government of Uttar Pradesh to appease
Muslims, put some restrictions in the daily puja by devotees.
Since 1993 (Nineteen Ninety three) the State Government
imposed some more hard conditions for devotees in worshipping
Goddess Shringar Gauri and other subsidiary deities.
26. That now Goddess Maa Shringar Gauri temple opens once in a
year on the fourth day of Vasantik Navratri by the administration
for devotees to worship. On this day thousands of devotees come
to temple to worship and have Darshan of Goddess Shringar
Gauri. It is believed that devotees who worship Goddess
Shringar Gauri get all sorts of happiness and prosperity in life.
The Government has no right to restrict the entry of devotees on
other days. The devotees have right to worship and perform
rituals of Shringar Gauri daily.
G. DEMOLITION OF ADI VISHESHWAR TEMPLE IN 1669 (SIXTEEN SIXTY NINE)
27. That barbarian and cruel period of history started in India with the
attack of Muhammad-bin-Kasim in 712 (Seven Hundred Twelve)
century. Thereafter, with the attack of Mohammad Gaznavi India
continuously witnessed the most cruel and barbarian attitude of
followers of Islam, who in the name of religion not only looted and
plundered the properties but also massacred a number of Hindus,
the women were forcibly taken away and they also demolished,
21
destroyed, dismantled and damaged a number of temples and
trampled Hindu culture and forcibly converted a large number of
Hindus to Islam. The story of Islamic barbarism and terror
continued unabated during all the regimes of Muslim rulers and
came to a halt with the death of Aurangzeb in 1707 (Seventeen
Zero Seven) but in another form the said tendency continued by
subsequent rulers and same were also copied by Britishers during
their rule till India became free.
28. That Aurangzeb one of the cruelest Islamic ruler was the
champion in destruction of Hindu temples. He had issued
‘Farmaans’ in the year 1669 (Sixteen Sixty Nine) to destroy
many temples including Kashi and Mathura, which were
prominently worshipped by Hindus. The administration
complied with the order and demolished a portion of temple of
the Adi Visheshwar at Varanasi and later on a construction was
raised which they alleged ‘Gyanvapi Mosque’ but they could not
change the religious charter of Hindu temple as the idol of
Goddess Shringar Gauri, Lord Ganesh and other associate deities
continued in the same building complex
29. That on 18.04.1669 (Eighteen April Sixteen Sixty Nine)
Aurangzeb had issued farmaan for demolishing the temple of
Lord Shiva i.e. Adi Visheshwar at Benaras. Historians Sir H.M.
Elliot and John Dowson in his book “The History of India” as
told by its own historians has mentioned that :-
“18.04.1669 (Eighteen April Sixteen Sixty Nine), it
reached the ear of His Majesty, the protector of the faith,
that in the provinces of Thatta, Multan, and Benares, but
especially in the latter, foolish Brahmans were in the habit
of expounding frivolous books in their schools, and that
students and learners, Musalmans as well as Hindus, went
22
there, even from long distances, led by a desire to become
acquainted with the wicked sciences they taught. The
“director of the Faith” consequently issued orders to al the
governors of provinces to infidels; and they were strictly
enjoined to put an entire stop to the teaching and
practicing of idolatrous forms of worship. On the 15th
(Fifteenth) Rabi-ul-Akhir (02.09.1669) (Two Nine Sixteen
Sixty Nine) it was reported to his religious Majesty, leader
of the Unitarians, that in obedience to order, the
Government officer had destroyed the temple of Bishnath
at Benares.”
30. That the fact of demolition of Shri Adi Visheshwar temple under
the command of Aurangzeb was also mentioned in ‘Maasir-I-
Alamgiri,’ a writer of the time of Aurangzeb, which has been
translated by Sir Jadunath Sarkar at page 55 (Fifty five)
confirming the facts mentioned in the preceding paragraph.
31. That in fact the original temple was partly demolished and
utilizing the remaining structure and the materials a construction
was raised and named alleged ‘Gyan Vapi Mosque’ whereas the
deities continued in visible and invisible form within the
premises of old temple. A large portion of the building and a
portion of Tahkhana remained in the control of Hindus.
32. That the historians have confirmed that Islamic ruler Aurangzeb
had issued an order on 09.04.1669 (Nine Four Sixteen Sixty
Nine) directing his Administration to demolish the temple of
Lord Adi Visheshwar at Varanasi. There is nothing on record to
establish that the then ruler or any subsequent ruler has passed
any order to create a Waqf over the land in question or for
handing over the land to any Muslim or body of Muslims. The
23
copy of farmaan/ order issued by Aurangzeb is reported to be
maintained by Asiatic library Kolkata.
33. That the administration could partly demolish the temple
structure. The western side of the temple is continuing in its
original shape. The upper portion of the western side of the
Mandap is still there. The Varanda 16 (Sixteen) X 10 (Ten)
around central hall of the temple is still there. The northern and
southern walls of the temple structure have been used without
any change in the construction raised during the regime of
Aurangzeb.
H. PERIOD AFTER 1669 (Sixteen Sixty nine)
34. That after partial demolition of ancient temple of Lord Adi
Visheshwar, a new construction alleged to be ‘Gyan Vapi
Mosque’ was raised thereat. There is a book written under the
title ‘History of Benares’ by Dr. A. S. Altekar the Professor and
Head of the Department of Ancient History and Culture of
Banaras Hindu University, wherein he has described the nature
of construction raised by Muslims at the place of ancient temple
which reveals that:-
(i) The eastern portion of the open platform of the alleged
Mosque is formed by covering with stones slabs on
extensive Hindu Mandap about 125 (One hundred
Twenty five) Feet X 18 (Eighteen) Feet in dimension a
part of which is at present in the possession of Hindus.
(ii) A portion of Mandap of Hindu temple exists in the
courtyard of alleged Gyan Vapi Mosque, still in
possession of Hindus.
24
(iii) The Construction raised in the regime of Aurangzeb by
and large is on the existing columns and remains of
ancient temple.
(iv) At the back of the western wall of alleged Gyan Vapi
Mosque there is image of Goddess Shringar Gauri
existing since time immemorial and being worshiped
continuously.
(v) Hindus have continued to worship in the western side
of the alleged mosque of ‘Gupt’ i.e. invisible deity.
Hindus still continued to worship the place in the
dilapidated wall of the ruins to the west of the alleged
mosque as the abode of Gauri and her son Lord Ganesh.
They also pay homage to Panch Mandap.
(vi) In fact the ancient temple of Lord Visheshwar was
itself converted into the structure in the present form by
the engineers of Aurangzeb. They retained much part of
old temple as could be possible.
(vii) The western hall of the temple was merely pull down
along with adjoining subsidiary shrines. They utilized
useful building material, level up to the debris and
allowed to remain in that ugly condition which is still
there.
(viii) A portion of the super structure of the western Mandap
can still be seen in ruins today.
(ix) After demolishing the Mandap and adjoining shrines,
the architect of Aurangzeb closed upto the western door
of the sanctuary of the Vishwanath, as also of each of
the Mandaps on its south and North in order to form the
25
western wall of their alleged mosque. The three doors
filled up can still be very easily detected in the mosque
wall at its back. The western wall of the temple remains
till the point where the spires commenced.
(x) The Muslim engineers utilized structurally the central
shrine of Vishwanath and the adjoining halls to its
north and south they converted the sanctuary of
Vishwanath which was of 32 (Thirty two) Square feet,
into the central hall of the new construction. This hall
too is of the same dimension. Adjoining the central
sanctuary antechambers are 16 (Sixteen) Feet X 10
(Ten) feet in dimension. They were retained in the new
structure and can be still seen round the hall of the
alleged mosque.
(xi) The Mandaps to the south and the north of the shrine of
Lord Visheshwar were converted into the side halls of
the alleged mosque. Being only 16 (Sixteen) feet X 16
(Sixteen) feet in dimension they were too small for the
purpose. They were, therefore, enlarged into square
halls 20 (Twenty) Feet in dimension, by including in
them the adjoining antechambers towards the central
hall, which were 8 (Eight) feet in breadth and by
reducing the breadth of the wall towards the east and
west by 4 (four) feet each way.
(xii) The eastern portion of the ancient temple could not be
structurally utilized, so it was demolished. Part of the
area was utilized for constructing and extensive
verandah in front of the three halls of the alleged
mosque. Pillars utilized for this verandah, however,
26
belong to the old temple and show the Hindu louts
motifs upon them.
(xiii) The northern, western and southern boundaries of the
alleged mosque are coterminous with those of the
temple built by Raja Todarmal. On the eastern side its
courtyard covers up the entire Rangamandapa on the
east belonging to 15th (Fifteenth) centaury temple.
(xiv) A portion of Tahkhana is still in possession of Hindus.
35. That in between 1777 (Seventeen hundred Seventy Seven)- 80
(Eighty) Queen of Indor Ahilya Bai Holkar constructed a new
Sri Vishwanath temple adjacent to the old temple of Adi
Visheshwar. In this case the original temple will be referred to
as ‘ancient’ temple and the temple constructed by Ahilya Bai
Holkar as ‘new temple’.
36. That on 1809 (Eighteen hundred zero Nine) Hindus recaptured
the old temple. On 30th (Thirtieth) December 1810 (Eighteen
Hundred Ten) the then District Magistrate Mr. Watson sent letter
to president council suggesting to hand over Gyan Vapi area to
Hindus forever.
37. That the remnants of the Hindu temple can be seen on the walls
of the alleged Gyan Vapi Mosque which is standing on the
destroyed original Kashi Vishwanath Temple. The temple
structure which exists prior to the construction of the alleged
Gyan Vapi Mosque was built by Raja Man Singh.
38. That a temple structure can be seen at the alleged mosque’s rear
wall, long believed to the remnant of the original Kashi
Vishwanath temple. In 1822 (Eighteen Twenty Two), James
27
Prinsep captioned an illustration of the rear wall as “Temple of
Vishveshvur” in his Benaras Illustrated that:-
‘The Hindus worshiped the plinth of the mosque as the
plinth of the old Kashi Vishwanath temple.’ M.A. Sherring
(1868) (Eighteen Sixty Eight) wrote that the “extensive
remains” of the temple destroyed by Aurangzeb were still
visible, forming “a large portion of the western wall” of
the mosque. He mentioned that the remnant structure also
had Jain and Buddhist elements besides the Hindu ones.’
39. That historical fact reveals that in 1698 (Sixteen Ninety Eight),
Bishan Singh, the ruler of Amber, launched an initiative to build
the Vishwanath temple. His agents surveyed the surrounding
land, and detailed various claims and controversies on the topic.
His Court purchased the land around the Gyanvapi precinct, but
was unable to rebuild the temple.
40. That the building in question contains the image of Swayambhu
deity Goddess Shringar Gauri and images of number of God and
Goddess, a number of object of worship and Hindu religious
facets within the structure from the time immemorial. The
religious character of the building complex as Hindu place of
worship is continuing till date despite the construction illegally
raised by Muslims.
41. That the worshippers of Lord Shiva and Hindus in general are
continuously worshipping the Lord Adi Visheshwar, Goddess
Shringar Gauri and other deities existing within the property in
question. Circumambulation around the deity is integral part of
worship recognized by Hindu law. The devotees in thousands
circumambulate through Parikaram Marg and perform other
28
rituals and on festive days they assemble in lakhs to perform
pooja thereat.
42. That the deity Adi Visheshwar is continuing as De-Jure owner of
the entire land of Settlement Plot No.9130 (Nine Thousand One
Hundred Thirty), 9131 (Nine Thousand One Hundred Thirty
One) and 9132 (Nine Thousand One Hundred Thirty Two) in
Mauza Shahar Khas, Tahsil and District Varanasi.
43. That Aurangzeb passed the order for demolishing the temple in
the capacity of a sovereign. The land does not belong to any
Muslim, body of Muslim or Waqf board.
I-. CIVIL SUIT NO.62 (Sixty Two) OF 1936(Nineteen Thirty Six) & JUDGMENT IN FIRST APPEAL NO.466 (Four Hundred Sixty Six/ 1937(Nineteen Thirty Seven) BY HON’BLE ALLAHABAD HIGH COURT REPORTED IN 1942 (Nineteen Forty Two) SCC ONLINE ALLAHABAD PAGE-56(Fifty six)
44. That one Deen Mohd filed Civil Suit No.62 (Sixty Two) of
1936 (Nineteen hundred Thirty Six) without impleading any
member of Hindu community but impleading only the Secretary
of State for India through District Magistrate, Benares and
Anjuman Intajamia Masajid, Benares through Secretary for
granting declaration that the land bearing No.9130 (Nine
Thousand One hundred Sixty) situated in the city and District
Benaras measuring 1 (One) Bhigha 9 (Nine) Biswa and 6 (Six)
Dhurs together with enclosure all round described in the plaint
was Waqf in possession of that plaintiff and other Musalmans
had right to say their prayers specially Alvida prayers and to
exercise other religious and legal rights as the need and occasion
arise.
29
45. That it is submitted that the Muslims had filed above mentioned
suit only for declaration without seeking any consequential
relief. This suit was filed even without impleading any person
from Hindu community. Therefore, the judgment passed in the
suit is not binding upon any member of Hindu community but
any document, map, evidence or statement of any witness can be
referred to or relied upon by the members of Hindu community.
46. That in Civil Suit No. 62 (Sixty Two) of 1936 (Nineteen Thirty
Six) on behalf of the Secretary of State for India in Council the
written statement was filed stating that :-
In paragraph 2 (Two) it has been stated that “The entire plot of
land on which the Mosque, ‘pacucca’ courtyard stray grave,
staircase in front of gate, together with ‘pucca’ enclosures all
around and a ‘pipal’ tree stand belongs to Government and has
never been dedicated nor could have been dedicated to the
Mosque.”
In paragraph 11 (Eleven) it has been stated that:- …..The idols
and the temple which stand there exist since long before the
advent of the Mohammadan Rule in India. The other allegations
made in the said paragraph are denied. It is submitted that the
non-Muslims have been using the land for their religious
purposes as a matter of right and have got a right of way over it.
The allegation that they were permitted by persons in-charge of
the Mosque is unfounded and baseless.
In Paragraph 12 (Twelve) it has been stated that:- ………The
land in question was ever stamped with the character of ‘Waqf’
land. It was never dedicated to God, nor could it have been
dedicated and God has no proprietary interest. ………… further
that -
30
The Mohammadans of that time or for the matter of that
Aurangzeb himself was not the owner of the site in which the
old temple of Vishwanath existed and which was demolished by
Aurangzeb owing to the religious antipathy, hence it could not
have been dedicated according to the true spirit of the
Mohammadan faith”
47. That in R.S. No. 62 (Sixty Two) of 1936 (Nineteen Thirty Six)
on behalf of defendant no. 2 (Two) i.e. The Secretary of State
for India examined a number of witnesses namely (i) Gauri
Shankar, (ii) B. Mangala Prasad, (iii) Pandit Madho Ram Saud,
(iv) Jagannath Prasad Mehta, (v) Dawrka Das, (vi) Lakshmi
Dass, (vii) B. Madho Prasad, (viii) Vinay Nand Tewari, (ix)
Ramesh Chandra De, (x) Ram Mohan Bhatia, (xi) M. Chandu
Lal, (xii) Raghunandan Upadhya, (xiii) Dr. Parmatma Saran,
(xiv) Dr. A.S. Altekar, (xv) Hari Prasad Das. From the statement
of witnesses it is clear that:-
(i) The worship of Goddess Shringar Gauri and other deities
were being performed in the precincts of old temple.
(ii) Avi Mukteshwar was being worshiped by its place. He was
in invisible form there. Parikrama of Avi Mukteshwar was
being undertaken by the devotees.
(iii) Sringar Gauri was situated near Punch Mandap and was
being worshiped there. There were Gyan Madap, Mukit
Mandap, Varoj Manap, Shobha Mandap and Sringar
Mandap.
(iv) Markeshewar is underground and in invisible form and is
worshiped by devotees.
(v) Hindus are owners of whole land and entire land inside the
boundary wall is in the possession of Hindus.
31
(vi) Panch Kosi Parikrima was being undertaken by devotees.
(vii) Pooja and worship of deities was going on within the old
temple complex and entire area had the character of Hindu
place of Worship.
(viii) Hindus have been worshipping the Asthan and also
invisible deities according to Shastrik provisions.
(ix) Despite the fact that old temple could be partly demolished
and in haphazard manner a construction had been raised
during the regime of Aurangzeb but in fact no Mosque was
constructed and the place in question could not be a Waqf
property and the construction raised by Muslims by no
stretch of imagination could be termed as Mosque.
48. That the statement made by witnesses relating to the Asthan Adi
Visheshwar and Goddess Sringar Gauri was not challenged from
the Muslim side. Therefore, from the evidence it is clear that
Goddess Sringar Gauri is existing from the time immemorial
within the campus of ancient temple and is being worshipped
throughout. It is also proved that the Asthan Adi Visheshwar is
being worshiped continuously by devotees.
49. That Ld. Civil Judge in the judgment has held that:-
“It appears from the orders that the shrine of Gauri Ji has
been recognized to the West since long, that there was the
deity of Bir Bhadeshwar to the North East in 1843
(Eighteen hundred Forty Three), that there is the place of
Abhi Mukteshwar to the North recognized in 1899
(Eighteen Ninety Nine)…..”
50. That Deen Mohammed aggrieved with the judgment of the Trial
Court filed First Appeal No.466 (Four hundred Sixty Six) of
32
1937 (Nineteen Thirty Seven) which was dismissed by Hon’ble
Allahabad High Court, reported in 1942 (Nineteen Forty Two)
SCC ONLINE ALLAHABAD PAGE-56 (Fifty Six).
J. SOVEREIGN ACT- KASHI VISHWANATH ACT:
51. That demolition of the temple in the year 1669 (Sixteen hundred
Sixty Nine) was a Sovereign act. However Lord Adi
Visheshwar, the deity alongwith other deities is continuing as
De-Jure owner of the property in question. After the fall of
Mughal Empire the property in question came under the control
of New British Sovereign and after 1950 (Nineteen Fifty) it
came within the sovereign jurisdiction of the State of Uttar
Pradesh in accordance with Article 294 (Two hundred Ninety
Four) of the Constitution of India.
52. That the subsequent sovereign i.e. the British Government did
not recognize the legal existence of the alleged Mosque in
question and denied the rights of Muslims over the property in
question as is evident from the written statement filed on behalf
of Secretary of State for India in Council in Civil Suit No. 62
(Sixty Two) of 1936 (Nineteen Thirty Six) in Court.
53. That the State of Uttar Pradesh exercising its sovereign power
passed U.P. Act No.29 (Twenty Nine) of 1983 (Nineteen Eighty
Three), known as the Uttar Pradesh Kashi Vishwanath Temple
Act,1983 (Nineteen Eighty Three) thereby defining the temple
as:-
Section 4 (Four) (9) (Nine) “Temple” means the Temple of
Adi Visheshwar, popularly known as Sri Kashi Vishwanath
Temple, situated in the City of Varanasi which is used as a
place of public religious worship, and dedicated to or for the
benefit of or used as of right by the Hindus, as a place of
public religious worship of the Jyotirlinga and includes all
33
subordinate temples, shrines, sub-shrines and the Asthan of
all other images and deities, mandaps, wells, tanks and other
necessary structures and land appurtenant thereto and
additions which may be made thereto after the appointed
date;
54. That the U.P. State Legislature has recognized the deity ‘Adi
Visheshwar’ Jyotirling in its original form alongwith subsidiary
deities existing from the time immemorial within old temple
complex and the right of devotees to worship there. The entire
property including “property in question” i.e. old temple complex
vested in deity Adi Visheshwar is to be managed by Board of
Trustees. It is the duty of the State Government and the Board of
Trustees to recover the entire property belonging to and dedicated
to ‘Adi Visheshwar’ and the ‘Asthan’ which has been usurped and
encroached upon by Anjumn Intazamia Masaajid Committee and
its supporters and followers.
55. That the property in question vests in the Board of Trustees
constituted under U.P. Kashi Vishwanath Temple Act,1983
(Nineteen Eighty Three). The Board is under obligation to
manage the property in question. It is obligatory for the Waqf
Board to hand over possession of the property to the temple
trust.
56. That the worship of Lord Shiva, Goddess Shringar Gauri, Lord
Ganesh and other deities is continuing within the property in
question. The administration imposed hard conditions for the
worshippers in the year 1993 (Nineteen Ninety Three) with a
view to appease Muslim community. In the year 2000-01 (Two
Thousand-One) the administration in the name of maintaining
law and order situation permit Hindus to perform pooja only
during fourth day of Vasantik Navratras.
34
57. That the Asthan of lingam vest in Adi Visheshwar upto 5 (Five)
Kos (Krosh) Parikrama Marg i.e. in a circle around the lingam.
No person has right to raise any construction adverse to the
interest of deity Adi Visheshwar and therefore, the construction
raised is liable to be removed and the worship of deity is liable
to be restored within the property in question.
58. That under Hindu law which is applied in India from much
before BC Era, it is well recognized that once the property has
vested in deity the same will continue to be His property in
perpetuity and deity can never be divested from its property. As
mentioned in the preceding paragraphs there are idols and object
of worship within the property in question and the temple has
not lost its religious character at any point of time.
59. That Muslims never got proprietary right over the property in
question. None of the Muslim has so far dedicated the land to
the God for the simple reason that the property belongs to deity.
The deity will not lose its rights only for the reason that during
foreign rule the temple was substantially damaged as the right of
the deity over the property is never lost and the right of
worshippers to perform pooja of the deity and the Asthan is
protected under Hindu Law.
K. IF WAQF EVER CREATED:
60. That the property in question does not belong to any Waqf. The
property had already vested in deity Adi Visheshwar lakhs of
years before the start of British Calendar year and is continuing
to be the property of deity. No Waqf can be created on the land
already vesting in a deity. In the historical books written during
the Mughal regime and thereafter even Muslim historians have
not claimed that Aurangzeb after demolishing the temple
structure of Adi Visheshwar had created any Waqf or thereafter
35
any member of Muslim community or Ruler was dedicated such
property to Waqf.
61. That the Waqf Board has no power or jurisdiction to register any
part of the property in question as Waqf property and such
registration cannot change the nature of the property from Hindu
Temple into a Mosque and notification if any, issued by Waqf
board registering the property in question as Waqf property is
ultra vires, null and void.
62. That a Mosque can be constructed over the property dedicated
by waqif, who should be the owner of the property. A
construction raised under the orders of any Muslim ruler or by
any Muslim over the land of a temple cannot be construed as
Mosque. A Waqf can be created only on the land dedicated to
Waqf by wakif who is owner of the land. In the instant case it is
clear that from the time memorial the land and property belong
to the deity and therefore there can be no Mosque thereat.
63. That from the on 15th (Fifteenth) August 1947 (Nineteen Forty
Seven) the character of the property in question was of Hindu
Temple as the images of plaintiff deities and along with other
associate deities was there and they were being worshiped.
64. That if any super structure has been created over the Temple
land, by Muslims, same will be only a structure and cannot
acquire the status of a Mosque for the reason that over a Hindu
Temple already vested in the deity, no construction can be raised
and such construction cannot change the nature of Temple
property.
L. Hindu and Mohammedan Law
L/1 Hindu Law:-
65. That the juristic personality of the deity under Hindu law has
been explained by the apex Court in famous Ayodhya Case
36
reported in 2019 (Twenty Nineteen) (15) (fifteen) Scale page 1
(One). Some paras from judgment are being extracted below-
Para 115 (One hundred fifteen)
“A Hindu may make an endowment for a religious purpose.
There is a public interest in protecting the properties
endowed and ensuring that the original pious purpose of the
dedicator is fulfilled. The law confers legal personality on
this pious purpose. However, as Chief Justice B.K.
Mukherjea notes, it is the idol, as the material manifestation
of the juristic person which is “looked upon” as the centre
in which the property vests. The idol as an embodiment of a
pious or benevolent purpose is recognized by the law as a
juristic entity. The State will therefore protect property
which stands vested in the idol even absent the
establishment of a specific or express trust. The pious
purpose or “benevolent idea” is elevated to the status of a
juristic person and the idol forms the material expression of
the pious purpose through which legal relations are
affected. It is the pious purpose at the heart of the
dedication which is the basis of conferring legal personality
on the idol and which is the subject of rights and duties. The
need to confer juristic personality arises out of the need for
legal certainty as to who owns the dedicated property, as
well as the need to protect the original intention of the
dedicator and the future interests of the devotees. It was
open for courts to even confer the personality on the
community of devotees in certain situations, but the idol is
chosen as a centre for legal relations as the physical
manifestation of the pious purpose.”
Para 116 (One hundred Sixteen)
37
“……………The idol constitutes the embodiment or
expression of the pious purpose upon which legal
personality is conferred. The destruction of the idol does
not result in the termination of the pious purpose and
consequently the endowment. Even where the idol is
destroyed, or the presence of the idol itself is intermittent or
entirely absent, the legal personality created by the
endowment continues to subsist. In our country, idols are
routinely submerged in water as a matter of religious
practice. It cannot be said that the pious purpose is also
extinguished due to such submersion. The establishment of
the image of the idol is the manner in which the pious
purpose is fulfilled. A conferral of legal personality on the
idol is, in effect, a recognition of the pious purpose itself
and not the method through which that pious purpose is
usually personified. The pious purpose may also be fulfilled
where the presence of the idol is intermittent or there exists
a temple absent an idol depending on the deed of
dedication. In all such cases the pious purpose on which
legal personality is conferred continues to subsist.”
L/2 MUSLIM LAW:-
66. The principles of Mohammedan Law have been compiled by Sir
Dinshaw Fardunji Mulla wherein the provisions of Islamic have
been enumerated. In the 21st (Twenty First) edition of the book
the subject AUQAF relating to provisions for creating Waqf has
been given. The followings paragraphs relevant for the propose
are being reproduce below:-
173. Waqf as defined in the Waf Act:-
Waqf means the permanent (174) (One hundred Seventy
Four) dedication by a person professing the Musalman
38
faith of any property (175) (One hundred Seventy Five)-
177) (One hundred Seventy Seven) for any purpose
recognized by the Musalman law as religious, pious or
charitable (178) (One hundred Seventy eight).
176. Subject of Waqf must belong to waqif:-
The property dedicated by way of Waqf must belong to the
waqif (dedicator) at the time of dedication. A person who
is in fact the owner of the property but is under the belied
that he is only a mutawalli thereof is competent to make a
valid Waqf of the property. What is to be seen in such
cases is whether or not that person had a power of
disposition over the property.
188. Waqf by immemorial user:-
If land has been used from time immemorial for a religious
purpose, e.g., for a mosque, or a burial ground or for the
maintenance of a Mosque, then the land is Waqf by user
although there is no evidence of an express dedication.
67. That a Waqf can be created only on the land dedicated by a
waqif who is owner of the land. It is apparent that entire land
vested in the deity Lord Adi Visheshwar and He is the owner of
the property in question which was usurped by Aurangzeb in the
capacity of a ruler. The property did not belong to him. In any
case there is no evidence that the property was dedicated to the
almighty.
68. That the alleged GayanVapi Mosque is only a structure and same
cannot be regarded as Mosque. The another aspect is that the
disputed construction has not been erected over any Waqf
property. The principle Waqf by user cannot be applicable as the
alleged Gyan Vapi Mosque was constructed after demolishing a
39
Hindu temple after 1669 (Sixteen Sixty Nine) at the same very
place and the date of construction of alleged Mosque is well
known.
M. PLACES OF WORSHIP (Special Provisions) Act, 1991 (Nineteen Ninety One)
69. That Parliament passed an Act known as Places of Worship Act,
1991 (Nineteen Ninety One) (hereinafter referred to as P.W.
Act). Section 2 (Two), 3 (Three) and 4 (Four) of the Act, are
being reproduced below:-
“2. Definitions.—In this Act, unless the context otherwise
requires,—
(a) “commencement of this Act” means the commencement of
this Act on the 11th (Eleventh) day of July, 1991 (Nineteen
Ninety One);
(b) “conversion”, with its grammatical variations, includes
alteration or change of whatever nature;
(c) “place of worship” means a temple, mosque, gurudwara,
church, monastery or any other place of public religious worship
of any religious denomination or any section thereof, by
whatever name called.
3. Bar of conversion of places of worship.—
No person shall convert any place of worship of any
religious denomination or any section thereof into a place of
worship of a different section of the same religious
denomination or of a different religious denomination or any
section thereof.
4. Declaration as to the religious character of certain places of
worship and bar of jurisdiction of courts, etc.—
40
(1) It is hereby declared that the religious character of a place of
worship existing on the 15th (Fifteenth) day of August, 1947
(Nineteen Forty Seven) shall continue to be the same as it
existed on that day.
(2) If, on the commencement of this Act, any suit, appeal or
other proceeding with respect to the conversion of the religious
character of any place of worship, existing on the 15th
(Fifteenth) day of August, 1947 (Nineteen Forty Seven), is
pending before any court, tribunal or other authority, the same
shall abate, and no suit, appeal or other proceeding with respect
to any such matter shall lie on or after such commencement in
any court, tribunal or other authority: Provided that if any suit,
appeal or other proceeding, instituted or filed on the ground that
conversion has taken place in the religious character of any such
place after the 15th (Fifteenth) day of August, 1947 (Nineteen
Forty Seven), is pending on the commencement of this Act, such
suit, appeal or other proceeding shall be disposed of in
accordance with the provisions of sub-section (1) (One).
(3) Nothing contained in sub-section (1) (One) and sub-section
(2) (Two) shall apply to,—
(a) any place of worship referred to in the said sub-sections
which is an ancient and historical monument or an
archaeological site or remains covered by the Ancient
Monuments and Archaeological Sites and Remains Act, 1958
(Nineteen Fifty Eight) or any other law for the time being in
force;
(b) any suit, appeal or other proceeding, with respect to any
matter referred to in sub-section (2) (Two), finally decided,
settled or disposed of by a court, tribunal or other authority
before the commencement of this Act;
41
(c) any dispute with respect to any such matter settled by the
parties amongst themselves before such commencement;
(d) any conversion of any such place effected before such
commencement by acquiescence;
(e) any conversion of any such place effected before such
commencement which is not liable to be challenged in any court,
tribunal or other authority being barred by limitation under any
law for the time being in force.”
70. That in view of the provisions contained in the Act the Court has
to visualize as to what was the religious character of the place in
question on 15.08.1947 (Fifteen Eight Nineteen Forty Seven)
and whether it was a place of Hindu or Muslim worship or
putting a super structure can convert a temple into a mosque or
vice versa.
71. That to find out the religious character of the property in
question, one has to take into consideration the historical and
religious background of the entire Avimukt Area and also the
nature of construction raised by Muslims thereat and the fact
that deities continued to exist within the building complex were
being worshiped by devotees and the sentimental attachment of
the devotees with the deities and the Asthan and fact that
worshippers have been undertaking Panch Koshi Parikrama daily
around the entire building complex performing all the rituals.
72. That in Section 4 (Four) of the P.W. Act the Parliament has
purposely used the word “religious character”, to mean that the
Temple, Mosque, Church , Gurudwara etc. should have been
constructed according to tenets of the religion without
encroaching upon the land of another faith.
42
73. That Section 4(4) (Four) (Four) of the P.W. Act provides that the
religious character of a place of a worship existing on
15.08.1947 (Fifteenth Eight Ninety Forty Seven) shall continue
to be the same as existed on that day.
N – Religious Character of the Place of Worship in
question
74. That from the narration of the facts and available evidences it is
clear that Asthan of Adi Visheshwar Jyotirlingam is being
worshiped in a radius of 5 (Five) Kos (Krosh) and the entire area
is sacred for the devotees of Lord Visheshwar and the entire 5
(Five) Kos (Krosh) area is essential and integral part of worship
over which the deity exists from the time immemorial.
75. That if any portion of a temple is demolished under the orders of
a ruler i.e. the sovereign of the time and a super structure is put
thereon, the same will not change the religious character of the
shrine.
76. That in this case it is historically proved that Aurangzeb, the
ruler in the series of Moughal invaders, got demolished upper
portion of temple of Adi Visheshwar at the property in question
in 1669 (Sixteen Sixty Nine) and thereafter a construction was
raised on the first floor in the madness of power, which Muslims
call ‘Gyan Vapi Mosque” but pooja and worship in other part of
the temple complex including of the deity Goddess Maa Shringar
Gauri, Lord Ganesh, Lord Sun and other God and Goddess
continued within the old temple premises and throughout in the
entire Shivlinagm area of 5 (Five) Kos (Krosh).
77. That the evidence recorded in Civil Suit no. 62 (Sixty Two) of
1936 (Nineteen Thirty Six) reflects that the entire area of 5
43
(Five) Kos (Krosh) was having religious character of Sanatan
Dharma.
78. That it has been proved by the witnesses that worship of Gauri
Shankar, Tarkeshwar, Nand Kesheswar, Mahaoleshwar beneath
the “Pipal tree”at south east corner over the chabutra, then Gyan
Vyapi well, Ganesh Ji known as Madadi Panch Vinayak then
Maheshwar under third pipal tree then Mukteshwar in a hidden
place and the south west corner then worship of Sringar Gauri in
the western chabutra in the wall of the Khandhar then panch
Mandap near Shringar Gauri then Ganesh ji image imbedded in
the wall then Chandreshwar in the corner i.e. north west corner
and thereafter worship of Avimukteshwar in hidden form at the
northern gate over the chabutra was undertaken by devotees.
79. That it has also been proved by the witnesses that after
worshiping the deities in visible and invisible form the devotees
were circumambulating five Kos (Krosh) Parikarma Marg.
80. That the building during the regime of Aurangzeb was
constructed over the pillar existing in the old temple. One of the
witness in former suit has deposed that ‘over the pillars there are
still images of Trishul, Chandrama and other Hindu symbols. In
the ceiling stones there are bell mark, ‘Churi’marks and flower
too.’
81. That in the former suit witnesses have also deposed that ‘there
are special forms of idol and also in hidden form, hidden form
means that the idol is inside the ground. There is Gyan Mandap,
Mukti Mandap, Varoj Mandap, Sobha Mandap, Sringar Mandap
all these five together is called Panch Mandap. The Panch
Mandap exists within Khandhar.’
44
82. That Avi Mukteshwar is worshiped there as Asthan.
Markendeshwar is also hidden underground since ancient times.
According to Khashi Khand there are hidden deities at the place
in question. In Khandhar area there is image of Lord Ganesh.
83. That the witnesses have also deposed in Suit No. 62 (Sixty Two)
of 1936 (Nineteen Thirty Six) regarding the manner in which
devotees were performing pooja and observing rituals within the
old temple compound and outside and within the area of five
Kos (Krosh) Parikrama Marg. It is has been stated that devotees
undertake Ant Grahi Parikrama, and also Panch Kos (Krosh)i
Parikrama. The witness Gauri Shankar has stated that Panch
Kos (Krosh)i Parikrama commences in the following manner:-
(i) “First they bathe at Manikanika. Then they go to
Vishwanathji Annuprurna, Dhundhraj Ganesh and then go
to Gyan Vapi, and there they rest in Vishram Mandap, and
there they take the ‘Sankalapa’ and then they take vow of
silence and start on the Panch Kosi (Krosh) Parikaram.
There is Vyas Gaddi inside the ‘Baradari’ near the well and
there the pilgrim rests and takes the vow. Thus Panch Kosi
(Krosh) Commences from this place. After the ‘Sankalpa’
they go round the ‘mandap’, i.e. the ‘baradari’ and then go
over the floor to the Shringar Gauri Panch Mandap etc., and
then by the same eastern gate they go to the Mankanika side
aand there drink water thrice and give up the vow of silence
and they go by the Ganges bank and then after five day’s
walk round Benares they again reach Mankanika and from
there they go to Viswanathji.”
(ii) The other witnesses whose names have been mentioned
above have also stated the same facts as was stated by Gauri
Shankar. All witnesses have confirmed the ongoing pooja of
45
the Asthan, Goddess Sringar Gauri, Lord Ganesh and of
existing visible and non visible deities and about the
Parikram being undertaken of the entire place by the
devotees.
(iii) In the said statement it has also come in the evidence that
‘Thahkahana’ in the southern side was in possession of
Hindus and managed by collector.
(iv) In the said suit it is also come in the evidence that there
were shops at the northern gate of the compound. There is
‘Naubat Khana’ of the old temple above it. Generally
Naubat Khanas are on the gates of temples and its doors
open in three sides.
(v) It has also come in the statement of witnesses that in the old
temple area Hindus go there for worship throughout the day
from 3:00 (Three) Am to 12:00 (Twelve) Hours in the
Night.
(vi) In substance the witnesses have confirmed that:-
‘The worship is done all over the compound. The deities
Goddess Sringar Gauri, Lord Ganesh Lord Sun, Nandiji and
Gyanvyapi including Gangeshwar, Shiva Parvati,
Tarkeshwar, Badri Narayan, Panch Mandapa and invisible
Gods were being worshiped within the old temple complex.
Many places are worshiped because Gods existed there and
of some gods the marks are in the walls. The wall in which
the marks of the Gods is to the west.’ For the old Vishwanath
also the Gyan Vapi well is worshiped.
(vii) The witnesses have also stated that land of old temple
belongs to the Government. The western Khandahar belongs
to Government.
46
(viii) To the south of the alleged Gyan Vapi Mosque there is
underground cell which is in possession of Hindus.
(ix) In the said suit Dr. A.S. Altekar who was head of
Department of Ancient Indian History and Culture in
Benaras Hindu University also appeared as witness. He
stated has that ‘Hindu used to visit these ruins and to pay
their obeisance to the empty sanctuaried of Vishwanath and
other gods there. They followed the theory of ‘Sthan
mahapuraj’ sanctity of the place and were satisfied with this
procedure.
(x) Dr. A. S. Altekar has firmly deposed that :-
“The photo of Singar Gauri is Exhibit 20. (Twenty)
Photo of Exhibit 21 (Twenty One) is of what at
present is worshiped as Panch Mandap. At present
Panch Vinayks are worshiped near the Gyan Vapi.”
(xi) In Substance the witnesses have confirmed that around
1937 (Nineteen Thirty Seven) the place in question had
Hindu religious character. The same position of the place in
question continued upto 1947 (Nineteen Forty Seven) and
thereafter and it was and is having the religious character of
Hindu place of Worship.
84. That on the basis of un-rebutted oral evidence recorded in Civil
Suit No. 62 (Sixty Two) of 1936 (Nineteen Thirty Six) and other
evidences it is clear that on 15.08.1947 (Fifteen Eight Nineteen
Forty Seven) and till date the property in question has Hindu
religious place of worship. Even if Muslims have encroached
upon the land and raised a super structure over a small area of
the temple complex, the same will not change the religious
character of temple. It may be pointed out that encroacher can
47
never take advantage of its illegal action. The illegality cannot
be allowed to perpetuate.
85. That it is pertinent to mention that in Civil Suit No. 637 (Six
Hundred Thirty Seven) of 1996 (Nineteen Ninety Six), which
was dismissed in default on 06.12.2014 (Six Twelve Twenty
Fourteen), by an order passed by Civil Judge Varanasi, an
advocate commissioner appointed by the Ld. Civil Judge had
made spot inspection on 30.07.1996 (Thirty Seven Nineteen
Ninety Six), and had submitted its report in the Court. He has
confirmed that the remains of demolished structure were visible.
In western side after closing three doors and over the debris of
demolished structure another structure like mosque have been
raised. In the western side in the shape of chabutra the materials
of demolished structure are present. Towards the western side it
was told and apparent pooja of lord Ganesh, Sringar Gauri and
other deities was being performed. The Parikarama Path
(circumambulation) road was there in the southern side there
was Tahakhana beneath the big Chabutara in front of which
Gyanvyapi Koop (Well), Nandiji, Gauri Shankar, Maheshwar
after Parikrama Path where there. In the Southern side there was
cellar (Tahkhana) and there was small gate for entering into it.
One key of Tahkhana was with plaintiff no. 2 (Two) (Som Nath
Vyas) who opened the lock. There was another lock put by the
administration and they refused to open the lock for want of the
direction. The Parikrama path was there and due to new
barricading hindrance was being created towards southern side.
86. That from the facts stated in the preceding paragraphs it is
abundantly clear that the property in question has
uninterruptedly continues the character of Hindu place of
48
worship. Therefore, section 4 (Four) of the Places of Worship
Act can be applied in favor of temple and devotees.
87. That the old temple and Asthan is dedicated to Lord Shiva and
the entire temple complex vest in the deity from ancient times
i.e. from thousands of years much before the Islamic rule. It is
well established principle of Hindu law that property vested in
the deity shall continue to be the property of deity and even no
ruler can take possession of such property. In case, if any person
or Ruler showing the might of power or muscle power has
usurped the property of deity, the same will not confer any right
to him and the ownership will revert back to the deity as soon as
such cloud is vanished.
88. That the property in question is not a Waqf property for the
simple reason that as per Hindu Law the property vested in the
deity shall continue the deity property. A mosque can be
constructed only on a Waqf property. Waqf can be created by a
waqif who is the owner of the property. In this case Aurangzeb,
did not create any Waqf and did not bequeath the property in
question to the God. Therefore, the construction in question
cannot be even presumed to be a mosque.
89. That in view of the facts of this case, the property in question
continues to be a Hindu place of worship.
O – Ownership of the property in question
90. That the entire property in the radius of 5 (five) Kos (Krosh)
vest in the Asthan Adi Visheshwar from the time immemorial
and deity is the owner of entire land and property. Deity
continues to be De-Jure owner of the property in question
49
despite the fact that during the regime of Aurangzeb a portion of
the temple complex was demolished and a super structure was
raised thereat which is claimed to be a Mosque by Muslims. The
action of taking forcible possession of a religious place cannot
change the nature of property and also the ownership rights of
the existing deity.
91. That it is apparent that Kashi Vishwanath Act has recognized the
right of deity over the property and after the enforcement of the
Act it is the duty of the State Government and the Trust Board to
restore the deities in the old temple complex with all honor and
dignity.
92. That at present no Shebait is working to look after and manage
the property of deity in the old temple complex and the Trust
Board as well as U.P. Government have not taken steps to
implement the provisions of Kashi Vishwanath Act and now it is
the duty of the devotees and worshippers to take appropriate
remedy by filling the suit for the reliefs claimed in this suit.
P. THE VALIDITY OF PLACES OF WORSHIP (SPECIAL PROVISIONS) ACT, 1991 (NINETEEN NINETY ONE)
93. That Parliament has no power to make any law which takes
away or abridges the rights conferred by Article 25 (Twenty
Five) of the Constitution of India. Section 4 (Four) of the Act
infringes the right to religion of Hindus as their right to remedy
to approach the court has been taken away by PW Act and
therefore, Section 4 (four) of the Act is ultra vires and void.
94. That it is submitted that section 4 (Four) of the Act, 1991
(Nineteen Ninety One) is ultra vires as it infringes the rights of
Hindu community guaranteed under Article 14 (Fourteen), 15
(Fifteen), 25 (Twenty Five) and 29 (Twenty Nine) of the
50
Constitution of India. Section 4 (Four) of the Act is ultra vires
and is not enforceable due to the following reasons:-
(i) The provisions of Section 4 (Four) of the Act are against
the basic concept of secularism. Secular state means that
state will not show any favor or inclination towards any
community and there will be equal standard for all.
(ii) It is the duty of the State that every atrocities committed in
pre-independence era should be remedied according to the
procedure established by law and illegal actions, damage
of religious property and distortion of cultural heritage be
not legalized and such legalization would be negation of
the principles of a secular state.
(iii) A sovereign republic governed by rule of law is not
supposed to bent before a religious community due to fear
or favor and such an action is disastrous for the
governance of the country affecting the sentiments of
present and future generation leading to haunt the mind of
the subjects of the country to understand that still we are
slaves of those who had trampled our culture and we are
helpless to restore our cultural heritage.
(iv) Section 4 (Four) is irrational, illogical, discriminatory and
violates Article 14 (Fourteen) of the Constitution of India.
(v) Section 4 (Four) validates the barbaric, merciless, cruel,
illegal, immoral, unethical, inhuman actions of invaders
and same is against the concept of constitutional morality
as interpreted by the apex court.
(vi) Encroachment of land, desecration of Temples, Mutts and
Trust property are continuing wrong and same cannot be
51
legalized and the basic right of the citizen to approach the
court cannot be taken away.
(vii) Right to worship in the temple and maintenance of
religious property flows from Articles 25 (Twenty Five)
and 26 (Twenty Six) of the Constitution of India.
(viii) Parliament has no legislative power to enact any law
closing the doors for judicial review.
(ix) By enacting section 4 (Four), Parliament having no power
or jurisdiction has barred right and remedy of Hindus
against encroachment made on their religious places
exercising might of power by followers of another faith.
(x) The right to seek judicial remedy against a wrong or
illegal action is the very facet of rule of law within the
ambit of Article 14 (Fourteen) of the Constitution of India.
The Parliament by making provision in Section 4 (Four) of
the impugned Act has transgressed its legislative power in
barring remedy of judicial review, which is the basic
feature of the Constitution, available to an aggrieved
person against the wrong committed by encroachers.
(xi) Hindu law is a ‘law in force’ within the meaning of Article
372 (Three hundred Seventy Two) (1) (One) of the
Constitution of India at the commencement of the
Constitution.
(xii) Section 4 (Four) of the impugned Act is ultra virus to
Article 14 (Fourteen), 15 (Fifteen) (1) (One), 25 (Twenty
Five), 26 (Twenty Six) and 29 (Twenty Nine) of the
Constitution of India and same is void under Article 13
(Thirteen) (2) (Two) of the Constitution of India.
52
(xiii) Any order, Rule, Regulation, Custom and Usage having
the force of law running counter to Article 25 (Twenty
Five) and 26 (Twenty Six) of the Constitution of India at
the commencement of the Constitution of India have
become void by virtue of Article 13 (Thirteen) (1) (One)
of the Constitution of India.
(xiv) The construction of any religious structure at the religious
place of deity under any order oral or written passed by
any Ruler before 15th August 1947 (Fifteen August, Ninety
Forty Seven) has become void and nonest by virtue of the
injunction embodied in Article 13 (Thirteen) (1) (One) of
the Constitution of India.
(xv) The right to religion guaranteed under Article 25 (Twenty
Five) of the Constitution of India protects the right of
Hindus which was existing in pre independent era but
usurped exercising might of power and possession
obtained of any place of worship by illegal means becomes
nonest and such religious places have to be restored.
(xvi) Hindu law that deity is immortal and never dies and
property once vested in the deity continues to the deity
property is protected by Article 25 (Twenty Five) of the
Constitution of India.
(xvii) Parliament has no power or jurisdiction to negate Hindu
Law protected by Article 25 (Twenty Five) of the
Constitution of India and cannot interfere with rights of
Hindus as enshrined in Vedas, Shartras, Upnishads,
Smrities and other scripture having the force of law.
(xviii) The citizens of country have fundamental right and duty as
well to protect religious and cultural heritage.
53
(xix) Section 4 of impugned Act violates the fundamental rights
of Hindus conferred by Article 14 (Fourteen), 15 (Fifteen)
(1) (One), 25 (Twenty Five), 26 (Twenty Six) and 29
(Twenty Nine) (1) (One) of the Constitution of India.
(xx) Impugned Act curtails the right of Hindus to claim
possession of their religious and cultural properties whereas
for waqf properties there is no law of limitation for
claiming possession.
(xxi) The impugned Act is discriminatory in so for the Ayodhya
dispute was excluded from the ambit of the Act and there is
no intelligible criteria to keep out other religious property
from judicial purview.
(xxii) By the impugned Act Hindus have been discriminated
before law in violation of provisions contained in Article 14
(Fourteen) and 15 (Fifteenth) (1) (One) of the Constitution
of India.
(xxiii) Impugned Act violates the principle of secularism as same
has been made to curb right of Hindus for liberation of
cultural and religious places damaged/ destroyed before 15th
August 1947 (Fifteenth August, Ninety Forty Seven) even
through process of Court.
(xxiv) Act 1991 (Nineteen Ninety One) discriminates citizens on
the basis of religion and curtails the right of Hindus to seek
judicial remedy for restoration of their religious places and
temples whereas section 40 (Forty) of Waqf Act 1995
(Nineteen Ninety Five) empowers the Waqf Board to collect
information and believing any property even belonging to
trust and society as Waqf Property make a declaration to
that effect.
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(xxv) Waqf Act has not imposed any condition or period of
limitation for exercising the powers by the Waqf Board u/s
40 (Forty) of the Act. The result is that Waqf Board is
empowered to declare any property even after lapse of
Hundred of years to be Waqf property and can obtain
possession of such property in accordance with the
provisions contained u/s 52 (Fifty Two), 54 (Fifty Four) and
55 (Fifty Five) of the said Act.
(xxvi) It is astonishing that section 107 (One Hundred Seven) of
the Waqf Act provides that the provisions contained in The
Limitation Act, 1963 (Nineteen Sixty Three) for filling suits
for possession of immovable properties will not be
applicable to property comprised in any Waqf. The result is
that any property declared as Waqf property is immune
from the law of Limitation whereas same benefit is not
available to followers of non Islamic religion.
(xxvii) Section 107 (One Hundred Seven) of the Waqf Act is
discriminatory and is hit by Article 14 (Fourteen) and 15
(Fifteen) (1) (One) of the Constitution of India and is void
abinitio.
Q. Article 13 (Thirteenth) (1) (One) and Article 25 (Twenty Five) of the Constitution of India
95. That Article 13 (1) (Thirteen) (One) of the Constitution of India
declares that:-
“All laws in force in the territory of India immediately before
the commencement of this constitution insofar as they are
inconsistent with the provisions of this Part, shall, to the extent
of such inconsistency, be void.”
Article 13 (Thirteen) (2) (Two) declares that:--
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“The State shall not make any law which takes away or abridges
the rights conferred by this part and any law made in
contravention of this clause shall, to the extent of the
contravention, be void.”
Article 13 (Thirteen) (3) (Three) (a) provides that:-
“Law” includes any ordinance, order, bye-law, rule, regulation,
notification, custom or usage having in the territory of India the
force of law.
96. That in view of the provisions contained in Article 13 (1)
(Thirteen) (One) of the Constitution of India the order and action
of former ruler for demolishing the temple existing at the place
in question and taking possession forcibly of such religious
place has become void and inoperative.
97. That Parliament cannot legalize the illegal action of invader
which infringes religious rights of the citizens guaranteed under
Article 25 (Twenty Five) of the Constitution of India.
98. That the right to religion is exercisable as conferred by Article
25 (Twenty Five) of the Constitution is subject to the condition
that it should not be hampering morality, public order or health.
These concepts have to be interpreted in reverse form also,
which means, that the State or any citizen cannot be permitted to
promote anything which is immoral, against public order or
affects the sentiments or health of the public due to any
nefarious or other evils perpetuating or promoting a public
wrong to continue affecting the sentiments of the public,
religious ethos and supporting the immoral, cruel, barbarian and
other inhuman activities committed in the past during slave
period from which the citizens of the country wanted to get rid
off after the enforcement of the Constitution to which the
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citizens have given themselves on the solemn declaration made
in the preamble of the Constitution with the pious hope that they
will not to have face the tyranny of invaders in a sovereign
republic governed through democratic norms.
99. That it is duty of the State to maintain public order and not to
allow anything to happen which may create public disorder. The
State and its machinery due to political reasons for the lust of
power to woo a section of the society cannot support the
continuance of heart burning issues committed in the past
affecting the religious and cultural sentiments of the original
subjects of the country at the hands of invaders. Such an action
is bound to create dissatisfaction, chaos and disorder in the
minds of the suppressed class and the constitutional goal of
conferring right of equality, freedom of professing religion and
other ornamental rights enumerated in part-III to be illusory.
100. That it is matter of history that Hindus had to face wrath of
Islamic intolerance right from 1192 (Eleven Ninety Two) to
1707 (Seventeen Zero Seven) and thereafter, followed by
Britishers. Benares is abode of Lord Shiva where the Lord
himself appeared as Swyambhu deity and created 5 (Five) Kos
(Krosh) avimukteshwar area and jyotirlingam was established.
This place is sacred for Hindus from the time immemorial. The
Temple existing thereat was demolished by Muslim invaders. It
is submitted that Hindus cannot be compelled to suffer mental
and spiritual, shock continuously and same is bound to affect the
worldly and spiritual life of the masses for swallowing the
tyrannical, wicked and cruel act of invaders.
101. That in fact the Constitution of India by enacting Article 13
(Thirteen) (1) (One) of the Constitution has nullified all illegal
actions of invaders committed during 700 (Seven hundred) years
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of slavery. The intention is that subjects of the country must
realize that black days of history have gone. Therefore, the
cultural and religious places have to be restored.
102. That in view of the fact that the Plaintiffs and the devotees of
Lord Adi Visheshwar have fundamental right of religion
guaranteed by Article 25 (Twenty Five) of the Constitution and
same cannot be hampered by State or any person, every order or
action having the force of law violating such right is void under
Article 13(Thirteen) (1) (One) of the Constitution of India.
Therefore, the Plaintiffs are entitled for liberation of the Adi
Visheshwar shrine and restoration of religious rights over the
place in question.
103. That Indian Constitution is transformative and very purpose of
enacting Article 13(1) (Thirteen) (One) of the Constitution is
that the illegal, inhuman and barbaric orders, usages, practices
and any command issued by previous sovereigns which runs
counter to any provision of the Constitution including Article 25
(Twenty Five) be not continued as same have become void and
non-est. Parliament or State Legislature cannot legalize such
laws which curtails or infringes the fundamental rights of the
citizens. As such section 4 (Four) of the Act is void abnitio.
104. That the right to religion is spiritual right. The religion cannot
be divorced from life. It is inherent right. There is no embargo or
limitation for exercising such right. The right to religion accurse
everyday and every moment.
R. STATUTORY NOTICES:-
R/1. Notice to the Central and State Government:
105. That a notice under Section 80 (Eighty) of CPC to Government
of India and Government of Uttar Pradesh was sent through
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speed post on 19.11.2020 (Nineteen Eleven Twenty Twenty)
which was delivered to them on 23.11.2020 (Twenty Third
Eleven Twenty Twenty). A notice was sent to the Chief
Secretary of the Government of Uttar Pradesh through Speed
Post on 20.11.2020 (Twenty Eleven Twenty Twenty) which was
delivered him to on 23.11.2020(Twenty Three Eleven, Twenty
Twenty). A Notice was sent 03,12.2020 (Three Twelve Twenty
Twenty) to Government of India, Chief Secretary Uttar Pradesh,
Government of Uttar Pradesh, District Magistrate and Senior
Superintendent Police Varanasi Which was delivered on
07.12.2020 (Seven Twelve, Twenty Twenty) and 10.10.2020
(Ten Ten Twenty Twenty). No reply of the notice has been given
by concerned Defendants and they have not taken any steps in
pursuance of the notice.
R/2 Notice to the Waqf Board:
106. That a notice under Section 89 (Eighty Nine) of Waqf Act,1995
(Nineteen Ninety Five) was sent to U.P. Sunni Waqf Board
through speed post on 19.11.2020 (Nineteen Eleven Twenty
Twenty) and 3.12.2020 (Three Twelve Twenty Twenty) which
have been delivered on 23.11.2020 (Twenty Three Eleven,
Twenty Twenty) and 07.12.2020 (Seven Twelve, Twenty
Twenty) respectively to the addressee. No reply of the notice has
been given by concerned Defendant and they have not taken any
steps in pursuance of the notice.
S. Cause of Action:
107. That there is continuous wrong being committed by Defendants
No.5 (five) and 6 (Six). The State has not taken any steps to
restore the religious rights of the Plaintiffs. As such the cause of
action for filling the suit is continuing and also arose on
23.01.2021 (Twenty Three One Twenty Twenty One),
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7.02.2021(Seven Two Twenty Twenty One) and 10.02.2021
(Ten Two Twenty Twenty One) when two months time elapsed
and defendants failed to take action in the matter to redress the
grievance of the plaintiffs.
T. Court Fee:
108. That the property in suit is being used for religious purposes on
which no municipal tax is payable. The property in suit cannot
be valued in terms of Money. The suit is being field for decree
of Declaration and Injunction. The valuation of the suit is fixed
at Rs. 15,00,000 /- (Fifteen Lakhs) for the purposes of court fee
and pecuniary Jurisdiction of the Court. The description of
payment of court fee is being given herein below:-
Srl No. Nature of relief Valuation Court fee paid 1 For declaration Relief No. 1 Rs. 15,00,000
/- (Fifteen Lakhs)
Rs. 200/- (Two Hundred)
2 For declaration Relief No. 2 Rs. 15,00,000 /- (Fifteen Lakhs)
Rs.200/ (Two Hundred)
3 For Perpetual Injunction Relief No. 3
Rs. 15,00,000 /- (Fifteen Lakhs)
Rs.500/ (Five hundred)
4 For Mandatory Injunction to State Government and the Board of Trustees
Rs. 15,00,000 /- (Fifteen Lakhs)
Rs.500/- (Five hundred)
5.
Total Court Fee paid - Rs.1400/- (One Thousand Four Hundred Only )
PRAYER
It is therefore, respectfully prayed that Hon’ble Court may pleased to:-
A. Pass a decree in the nature of declaration declaring that the
worshippers of Maa Goddess Shringar Gauri, Goddess Maa
Ganga, Lord Hanuman, Lord Ganeshji, Nandiji alongwith Lord
Adi Visheshwar are entitled to have Darshan, Pooja and Worship
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of deities within the area of Settlement Plot No.9130 (Nine
Thousand One Hundred Thirty), measuring about 1(One) Bhiga,
9 (Nine) Biswas and 6 (Six) Dhoors situated at Dashashwamedh
in the heart of City of Varanasi, Ward and Police Station
Dashashwamedh;
B. Pass a decree in the nature of declaration declaring that the entire
Avimukteshwar area belongs to plaintiff deity Asthan Lord Adi
Visheshwar in the radius of 5 (Five) Kos (Krosh) from the
principal seat at Settlement Plot No.9130 (Nine Thousand One
Hundred Thirty), measuring about 1(One) Bhiga, 9 (Nine) Biswas
and 6 (Six) Dhoors situated at Dashashwamedh in the heart of
City of Varanasi, Ward and Police Station Dashashwamedh.
C. Pass a decree in the nature of perpetual injunction against
defendants prohibiting them, and their workers, agents, officers,
officials and every person acting under them from interfering
with, or raising any objection or obstruction in the construction of
New Temple building consisting of Goddess Maa Shringar Gauri
along with Lord Ganesh, Nandi Ji and other subsidiary deities at
Principle seat of Asthan Adi Visheshwar at Settlement Plot
No.9130 (Nine Thousand One Hundred Thirty), measuring about
1(One) Bhiga, 9 (Nine) Biswas and 6 (Six) Dhoors situated at
Dashashwamedh in the heart of City of Varanasi, Ward and
Police Station Dashashwamedh after demolishing and removing
the existing buildings and structures etc, situated thereat, in so
far as it may be necessary are expedient to do so for the said
purpose.
D. Decree the suit of plaintiffs issuing Mandatory Injunction
directing defendant No.2 (Two) the Government of Uttar Pradesh
and Defendant No.7 (Seven) the Board of trustees of Kashi
Vishwanath Temple, created under Shri Kashi Vishwasnath
Temple Act, 1983 (Nineteen Eighty Three) to restore pooja and
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worship of Goddess Gauri Shringarji, Goddess Maa Ganga, Lord
Hanuman, Lord Ganeshji, Nandiji alongwith Lord Adi Visheswar
and make appropriate arrangement for Darshan and Pooja by
worshippers and maintain law and order situation;
E. Pass such other decree in favor of plaintiffs for which they are
found entitled to and deemed fit and proper by the Hon’ble Court
in the interest of justice; and
F. Decree the suit with cost in the favor of the plaintiffs against the
defendants.
Drafted By HARI SHANKAR JAIN, Advocate
Place: Varanasi
Dated: 17.02.2021 (Seventeen Two Twenty Twenty One)
PLAINTIFFS
1. Ranjana Agnihotri as Next friend of plaintiff No. 1
2. Jitender Singh “Vishen” as Next friend of plaintiff No. 2
3. Ranajan Agnihotri
4. Jitender Singh “Vishen”
5. Ankur Sharma
6. Dr. Ram Prasad Singh
7. Shishir Chaturvedi
8. Neeraj Shankar Saxena
9. Rakesh Kumar Agarwal
10. Kuldeep Tiwari as President
Jan Udgosh Sewa Sansthan
Through Advocates
Hari Shankar Jain,
Pankaj Kumar Verma
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Verification
I, Ms. Ranjana Agnihotri next friend of Plaintiff No.1 (One) and
also Plaintiff No. 3 do hereby verify that the contents of paragraph Nos.
1, 2, 4, 5, 6 with sub paras, 7 with sub paras, 8 with sub paras, 40 to 43,
57, 58, 62, 63, 64, 67, 68, 74, 75, 76, 89 to 92, 100, 101, 102, 104 to
108 of this plaint are true to my knowledge and those of paragraph Nos.
3, 44 to 46, 47 with sub paras, 48 to 50, 77 to 82, 83 with sub paras, 84
to 86 are true based on record and those of paragraph Nos. 9 to 16, 17
with sub paras, 19 to 33, 34 with sub paras, 35 to 39, 59, 60, 87, 88 are
believed to be true and those of paragraph Nos 18, 51 to 56, 61, 65, 66,
69 to 73, 93 to 99, 103 are believed to be true on the basis of legal
advice. Nothing has been concealed.
Signed and verified this 17th (Seventeenth) day of February, 2021 (Two
Thousand and Twenty One) within Civil Court Compound Varanasi,
Uttar Pradesh.
Plaintiff
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