Defendants 1, 2 and 4 in U.S. No. 19 of 1984 on the file of the District Munsif, Salem have preferred Second Appeal No. 42 of 1986 while the fifth defendant in the same suit has preferred the other Second Appeal No. 43 of 1986.


2. The suit was filed originally by two persons for a declaration that Arulmighu Kannanur Mariamman temple situated in Tharamangalam village is a denominational temple entitled to the protection conferred by Art.26 of the Constitution and that the provisions contained in the Tamil Nadu Hindu Religious and Charitable Endowments Act, 1959 could be applied only subject to the Constitution al rights recognised by S.107 of the said Act, for a direction to the Assistant Commissioner, H.R. and C.E., Sdlem-7 to remove the hundial installed by him illegally on 7-7-1982 by means of a mandatory injunction and to restrain the defendants and their men from installing a hundial or directing the plaintiffs to instal a hundial or by appointing trustees or in any other manner interfering with the possession and management of the temple by the plaintiffs by means of a permanent injunction. During the pendency of the suit, the second plaintiff died and plaintiffs 3 to 9 were added as his legal representatives. Some time thereafter, the 10th plaintiff was added as a party on the footing that he succeeded to the rights of the second plaintiff as the chosen representative of a Section of the community called Peria Katchi. According to the Plaint, Arulmigu Kannanur Mariamman temple situated in Tharamangalam village, Omalur Taluk, Salem District was established and managed by the members of religious denomination of Sengutha Mudaliar residing at Tharamangalam and the actual management was attended to by the chosen representative of the two Sections of the community known as Peria Katchi and Chinna Katchi. There was an agreement between the members of the two Katchis in 1933 with regard to the terms of management and the same was upheld in a Suit O.S. No. 780 of 1958 on the file of District Munsif, Sankari at Salem. The judgement of the District Munsif was confirmed on appeal by the Additional District Judge, Salem in A.S. No. 288 of 1959 and the Second Appeal against the same, viz., S.A. No. 877 of 1960 was dismissed. It is stated in the plaint that the first plaintiff and the second plaintiff originally and after his death the 10th plaintiff are chosen representatives of the two Katchis. In the year 1973, when the Assistant Commissioner, H.R. and C.E., Salem issued a notice No. R.C. 11821/73/A3 dated 1-12-1973 inviting application for appointment of non-hereditary trustees for the temple, the first plaintiff filed a revision petition before the Commissioner and the same was allowed by order dt. 10-5-1975 on the ground that the temple is a denominational temple. The first defendant ordered to instal a hundial in the year 1978 without giving notice to or calling for objections from the plaintiffs or any of the Community people. The said order was challenged in W.P. No. 2969 of 1978 and this Court quashed the order and directed the first defendant to give notice to the plaintiffs before proceeding further. Subsequently, notice was issued and objections were called for and overruling the plaintiffs' objections, the first defendant passed an order on 30-7-1981, directing the plaintiffs to instal a hundial. The second defendant viz., the Inspector of H.R. and C.E., Omalur attempted to instal a hundial even on 31-7-1981 itself bringing the same from Siddar Koil illegally. On intervention by the Police, the second defendant took away the hundial without installing the same. The plaintiffs have submitted that the temple is a denominational temple exclusively belonging to and managed by the denomination of Senguntha Mudaliars of Tharamangalam and that the provisions of Art.26 of the Constitution govern the said temple. The plaint alleged further that after the receipt of the summons in the suit and notice in the injunction petition, the first defendant appeared to have appointed the third defendant as fit person to the temple by antedating the order. Even while the suit was pending, the fourth defendant viz., the Commissioner, H.R. and C.E., Madras gave a direction to the first defendant to appoint trustees for the temple. In pursuance of the same, the first defendant appointed the fifth defendant as the trustee in utter disregard of the pending suit. The defendants had no right to interfere with the possession and management of the plaintiffs, and the reliefs referred to earlier are prayed for on that basis.


3. Written statements were filed by the first defendant, third defendant, fifth defendant and seventh defendant. Additional written statements were filed by the first defendant and the same were adopted by second and the fourth defendants. The common case of the defendants is that the allegation that the temple was established by the religious denomination of Senguntha Mudaliars is false and that the suit temple does not belong to any particular religious denomination. Article 26 of the Constitution is not applicable to the suit temple. The allegation that the management of the temple has been with the chosen representatives of the two Katchis of the Senguntha Mudaliar community is not true. In one of the additional written statements filed by the first defendant it is stated that applications were called for only from the Senguntha Mudaliar community of Tharamangalam and the fifth defendant who belonged to the said community was appointed as trustee. As, such, the rule laid down in S.51 of the Tamil Nadu Hindu Religious and Charitable Endowments Act is fulfilled. In the additional written statement filed by the fifth defendant it is stated that the allegation that Senguntha Mudaliar community of Tharamangalam had common faith in Goddess Kannanur Mariyamman is false and that it is false to allege that the suit temple was established by the said community for purpose of worship of their community people. In the said additional written statement it is also stated that the Senguntha Mudaliar community have common faith in "Periyandachi" situated opposite to Panchayat Union Office, Omalur Road, where there are two pathis for their exclusive worship. The defendants also contested the maintainability of the suit in view of the provisions of S.108 of the Tamil Nadu Hindu Religious and Charitable Endowments Act.


4. On these pleading, the trial Court framed issues with reference to the maintainability of the suit and the bar under S.108 of the Hindu Religious and Charitable Endorsements Act and the entitlement of the plaintiffs to the reliefs prayed for by them. The trial Court also framed additional issue on 23-4-1984 as to whether there was proper notice under S.80, Civil P.C. The trial Court held that the suit was not maintainable as the rights put forward by the plaintiffs were those of Senguntha Mudaliar community of Tharamangalam and the community was not before the Court. It was also held that there was no notice under S.80, Civil P.C. and consequently the suit was not maintainable on that ground too. The trial Court held that the plaintiffs did not prove that Senguntha Mudaliar community was a religious denomination and that the temple was established and maintained by that community. The trial Court also upheld the plea of the bar of suit by virtue of the provisions of S.108 of the Hindu Religious and Charitable Endowments Act. Based on there findings, the trial Court dismissed the suit.


5. Plaintiffs 1 and 3 to 10 preferred an appeal to the District Judge, Salem. When the appeal was pending, the plaintiffs filed I.A.No. 277 of 1984 praying for leave to file the suit in a representative capacity under O.1, R.8, Civil P.C. The said application was dismissed on 20-11-1985 on the ground that the allowing of the petition would change the nature of the suit which would put the clock back so as to necessitate a retrial. After the main appeal was heard, the learned Judge allowed the same reversing the conclusions of the trial Court. The appellate Judge took the view that Ex.A-6 dt. 1-7-1981 by which objections were filed by plaintiffs 1 and 2 before the Assistant Commissioner, Hindu Religious and Charitable Endowments, Salem in reply to his notice relating to the installation of hundial would serve the purpose of a notice under S.80, Civil P.C. and there was no necessity for a separate notice, and therefore, the suit was maintainable. As regards the representative capacity of the plaintiffs, the learned Judge held that the suit was not filed in a representative capacity and there was no necessity for the plaintiffs to do so as they were claiming rights as elected representatives of the community and the dismissal of the suit as not maintainable was erroneous. Thirdly, the learned Judge held that the community of Senguntha Mudaliars of Tharamangalam was a religious denomination having common faith in the temple of Kannanur Mariamman and they were entitled to protection under Art.26 of the Constitution. The learned Judge further held that the defendants were not entitled to instal a hundial or interfere with the management and possession of the plaintiffs. Consequently, the suit was decreed by the learned appellate Judge as prayed for by the plaintiffs.


6. In these second appeals Sri O.V. Balaswami appearing for the appellants in S.A. No. 43 of 1986 and the Additional Government Pleader appearing for the appellants in S.A. No. 42 of 1986 made the following submissions :-


(1) The suit is not maintainable as there was no notice under S.80, Civil P.C.


(2) The suit having been filed by individuals putting forward the rights of the community as such, cannot be maintained without complying with the provisions of O.1, R.5, Civil P.C. As admittedly leave was not obtained under O.1, R.8, Civil P.C. in the trial Court and the application therefor was dismissed by the lower appellate Court, the suit has to be dismissed.


(3) The Senguntha Mudaliar community is not a religious denomination within the meaning of Art.26 of the Constitution.


(4) The plaintiffs have not proved that the suit temple was established and administered by the Senguntha Mudaliar Community.


7. As regards the objection under S.80, Civil P.C., learned counsel for the respondents drew my attention to an order passed by the District Munsif, Mettur before whom the suit was originally filed as O.S. No. 750 of 1981. An application I.A. No. 627 of 1981 was filed before the District Munsif, Mettur for dispensing with the issue of notice under S.80, Civil P.C. and by order dt. 3-8-1981 the learned District Munsif dispensed with the said notice by virtue of the power conferred by S.80(2), Civil P.C. Under the provisions of S.80(2), Civil P.C., the suit may be instituted with the leave of the Court without serving any notice as required by sub-Section(1) of S.80, if an urgent or immediate relief against the Government or any Public Officer is sought. The Sub-Section prevents a Court from granting any relief in the suit, whether interim or otherwise, without giving to the Government or Public Officer, as the case may be, a reasonable opportunity of showing cause in respect of the relief prayed for in the suit. In the present case, the notice has been dispensed with on 3-8-1981. It is rather unfortunate that neither the District Munsif, Salem who tried the suit ultimately nor the Second Additional District Judge of Salem, who heard the appeal, took note of the order of the District Munsif, Mettur dispensing with issue of notice. The counsel who appeared in the proceedings had obviously not brought the said order to the notice of the two Judges. After the learned counsel for the respondents referred to the order dispensing with the issue of notice, learned counsel for the appellants contended that the said order was a nullity inasmuch as there was no urgency at the time of the filing of the suit and there is no record to show whether any urgent interim order was prayed for by the plaintiffs. I cannot accept this contention. The defendants never challenged the validity of the order dt. 3-8-1981 dispensing with the issue of notice. In none of the written statements or the additional written statements, the plea of nun-maintainability of the suit for want of notice under S.80, Civil P.C. was taken. That is a good reason to infer that the defendants were aware of the order dispensing with the issue of notice. Even otherwise, the presumption under S.114(e) of the Evidence Act that judicial and official acts have been regularly performed should apply and nothing has been placed before me to dislodge that presumption. Hence, I hold that the plaintiffs cannot be non-suited for want of notice under S.80, Civil P.C.


8. Turning to the second point urged by the appellants, a reading of the plaint makes out that the right put forward therein is that of the community and not any individual right of the plaintiffs. In para III of the plaint it is alleged that the temple was established and managed by the members of the religious denomination of Senguntha Mudaliar residing at Tharamangalam and the actual management of the temple was attended to by the chosen representatives of the two Sections of the community known as Peria Katchi and Chinna Katchi. In Para IV, the denominational character of the institution is reiterated. In Para VII it is stated that the temple is a denominational temple exclusively belonging to and managed by the denomination of Senguntha Mudaliar community of Tharamangalam. In the same para the following averments are found :-


"So it is clear, neither the defendants nor any of the authorities are entitled to interfere in any manner under the guise of regulating the administration either by directing to instal Hundial or by appointing trustee. The plaintiffs submit that the temple as already stated is being exclusively belonging to and managed by the Mudaliar Community. The entire funds are collected only from the Mudaliar community of Tharamangalam and not even a single pie is ever collected or donated or contributed from any other community.......... The defendants now openly proclaim that they will install the Hundial even if it is contrary to law at any cost and appoint trustee for the temple so as to interfere with the management of the Mudaliar Community." *


In para VII(a), it is alleged that the appointment of the third defendant as fit person has transgressed the rights of the management of the community as guaranteed under Art.26 of the Constitution of India read with S.107 of the Hindu Religious and Charitable Endowments Act. Again, the main relief prayed is for declaring the temple as a denominational temple entitled to the protection under Art. 26 of the Constitution and the other reliefs are only prayed as consequential reliefs. Thus, it is clear that the plaintiffs are putting forward the rights of the community as such and claiming themselves to be the chosen representatives of the two Sections of the community.


9. Order 1, Rule 8, Code of Civil Procedure enables one or more persons to sue on behalf of numerous persons having the same interest with the permission of the Court If an individual seeks to advance the claim of a group of persons, he is enabled to do so, by virtue of the provisions of O.1, R.8, Civil P.C., but the procedure prescribed therein should be strictly followed. The benefit of the rule is available only to persons who fulfil the requirements thereof. It is well known that there is a clear legislative concern in the entire Code indicating the Court should make judicial orders only after hearing the persons likely to be affected by any decision in any cause. If a person is permitted to sue as a representative of another, or a group of persons, it is a matter of far-reaching effect as it is likely to affect the interests of those who may not participate at the hearing of the suit. Such persons are obviously entitled to put forth their objections to the filing of the suit and to the capacity of the representative who seeks either to be the plaintiff or defendant and even to the merits of the cause. All that with he possible only if the party sought to be represented is given an opportunity to raise objection, if any. It is only in accordance with the said salutary principle, the procedure in O.1, R.8, Civil P.C. has been prescribed. The object of the rule is to avoid unnecessary tedium and expense of litigation and to give a binding force to the decision which may be ultimately passed in the suit. A person cannot seek to advance the claims of a group of persons or community without adopting the procedure under O. 1, R.8, Civil P.C., if the relief is prayed for only on the basis of the rights of the community as such. It is no doubt true that O.1, R.8, Civil P.C. presupposes that each one of the numerous persons by himself has a right of suit. If a person himself has no such right to sue, he cannot be permitted to sue on behalf of the there who have a right. But, the distinction has to be maintained between cases where the individual puts forward a right which he has acquired as a member of a community and cases where the right of the community is put forward in the suit. If it is the former, the individual is not debarred from maintaining the suit in his own right in respect of a wrong dune to him even though the act complained of may also be injurious to some other persons having the same right. If it is the latter, the procedure under O. 1, R.8, Civil P.C. has to be followed and without doing so, no relief could be granted to the individual concerned.


10. Learned counsel for the respondents invited my attention to the decision of the Privy Council in Bhagwanpuri v. Secretary of State, 1930 AIR(PC) 232 where Sir Lancelot Sanderson observed that Order 1, Rule 8 contains provisions which enable the Court to grant the permission therein mentioned in a case which comes within the scope of the rule. On the facts of that case, the Privy Council held that the plaintiff in that suit had no necessity to have recourse to the rule. Apart from the observation referred to above, there is nothing in that decision which helps the respondents in this case.


11. The next decision relied upon is that of the Privy Council in Kumaravelu Chettiar v. Ramaswami Ayyar, 1933 (56) ILR(Mad) 657 : 1933 AIR(PC) 183). In that case it was held that the decision in a former suit will operate as res judicata in a subsequent suit filed under O.1, R.8, Civil P.C. unless the formalities prescribed by the rule were complied within the former suit. The only exception to the same was pointed out to be a case where the former suit having been litigated bona fide on behalf of the plaintiff and others with a common right, the omission to comply with the rule had been inadvertent, and no injury therefrom was sustained by the plaintiff in the second suit. On the facts of the case, it was held that the former suit was filed without the permission of the Court and it was not instituted or conducted as a representative suit and, therefore, no question of res judicata arose in the second suit. The observation of the Privy Council on which learned counsel places reliance is as follows :-


".... .It is an enabling rule of convenience prescribing the conditions upon which such persons when not made parties to a suit may still be bound by the proceedings therein. For the Section to apply the absent persons must be numerous; they must have the same interest in the suit which, so far as it is representative, must be brought or prosecuted with the permission of the Court. On such permission being given it becomes the imperative duty of the Court to direct notice to be given to the absent parties in such of the was prescribed as the Court in each case may require; while liberty is reserved to any represented person to apply to be made a party to the suit." *


I am unable to understand as to how the aforesaid observation helps the learned counsel for the respondents.


12. The next decision that is relied upon is that of the Calcutta High Court in Taraprasanna Ganguly v. Naresh Chandra Chakrabarthy, 1933 AIR(Cal) 329. The question which arose before the Division Bench of the Calcutta High Court in that case was whether a decree obtained against the managing committee of an unincorporated association, viz., a school, with a direction that the members of the managing committee were not personally liable could be construed to be a decree against them in their representative capacity so as to bind the school even after a change in the personnel of the managing committee after the decree. It was held on a construction of the decree that it was pass against the members of the managing committee in their representative capacity and as such it could executed against the subsequent committee. It was held by the Bench that the provision of O.1, R.8, Civil P.C. did not have any application to the case as all the members of the managing committee at the date of the suit were sued and that the managing committee stood in law for the school and the decree against them was binding on the school. That decision cannot apply to the facts of the present case.


13. Learned Counsel relies upon the decision of the Patna High Court in Ramghulam v. Ramkhelawan, 1937 AIR(Pat) 481, wherein a single Judge of that Court held that O.1, R.8, Civil P.C. is an enabling Section entitling one party to represent many having a common cause of action, but it does not force one to represent many if his action is maintainable without the joinder of other persons. That case related to the rights of the public to use a certain well and a right of way over some land appurtenant to the well. The suit was instituted without complying with the provisions of O.1, R.8, Civil P.C. and the plaintiffs asserted their rights to the use of the well and the right of way. The learned Judge held that the suit was maintainable and the plaintiffs were entitled to get a decree on proof of their rights. The learned Judge observed as follows :-


"There is no doubt with regard to the facts of this case in spite of the loose pleadings and it is quite clear that the plaintiff is one of the limited members who enjoys the use of a certain well. The user of that well has been obstructed by the action of the defendants, and the short question is whether an action in those circumstances would lie at the instance of the plaintiff alone. O.1, R.8, Civil P.C., has nothing to do with the matter at all. O.1, R.8, as has been pointed out by a number of decisions, is an enabling Section which entitles one party to represent many who have a common cause of action; but it does not force one to represent many if his action is maintainable without the joinder of other persons." *


In fact, the learned Judge has himself referred to the types of cases where an action by an individual will not lie. After referring to the decision of the Privy Council in Manzur Hassan v. Muhammed -aman, 1925 AIR(PC) 36 and some other decisions of the Bombay High Court and Calcutta High Court, the learned Judge observes thus :-


"..........In my judgement the law in India is precisely the same in this regard as it is in England and it does not depend on the technical question of whether in the circumstances of the case an indictment could be maintained. Technical objections of that kind do not obtain in India. But the main principle upon which this question is to be discussed and upon which the whole matter rests is that where all members of the public have suffered inconvenience or damage, an action by an individual will not lie excepting as indicated by S.91, Civil P.C." *


Far from supporting the contentions of learned counsel for the respondents this decision of the Patna High court can be made use of by the defendants in this case.


14. Learned counsel placed strong reliance on e decision of a Full Bench of Lahore High Court in Masjit Shahid v. Shiromani Gurdwara Purbandak Committee, Amritsar, 1938 AIR(Lah) 369. The Full Bench took the view that the omission to follow the procedure under O.1, R.8, Code of Civil Procedure was only a technical irregularity which caused no prejudice to the concerned parties. That decision in effect follows the decision of the Privy Council in Kumaravelu Chettiar v. Ramaswami Ayyar, 1933 (56) ILR(Mad) 657 : 1933 AIR(PC) 183) already referred to. That turned on the facts of that case and will not have any applicability to the case on hand.


15. Learned counsel for-the respondents draws my attention to the decision of the Calcutta Bench in Surendra Kumar Basu v. District Board, Nadia, 1942 AIR(Cal) 360. That was a case where a suit was filed for removal of an alleged encroachment made by the District Board, Nadia, upon a public thoroughfare in front of the plaintiff's premises. The plaintiff alleged that his rights as a rate-payer and as a member of the public were infringed by the encroachment by the District Board which deprived him of the user of the full width of the public road. Though the encroachment was found by the subordinate Judge, he dismissed the suit on the ground that it was not maintainable at the instance of the plaintiff without proof of special damage. The subordinate Judge further expressed his opinion that the proper course for the plaintiff was to bring a representative suit in conformity with the provisions of O.1, R.8, Civil P.C., thus obviating the necessity of proving special damage. Though the decree was affirmed by the Bench on appeal, B.K. Mukherjea, J. who was a member of the Bench disagreed with the view of the subordinate Judge that if a suit is filed, under the provisions of O.1, R.8, Civil P.C., there would be no necessity to prove special damage. His Lordship observed that if it is necessary to prove special damage in a suit by private individuals, the necessity is not obviated by bringing the suit under O.1, R.8, Civil P.C. While dealing with that aspect of the matter, the learned Judge observes that O.1, R.8; Civil P.C. is a purely enabling Section entitling under certain circumstances some of the interested persons to bring a suit on behalf of all and that it does not force one to represent many if his action is maintainable without the joinder of those persons. The said observations made in that case will not take the respondents far.


16. Learned counsel also made reference to the Full Bench decision of this Court in Kodia Gounder v. Valandi Gounder, (1955) 1 Mad LJ 247 : 1955 AIR(Mad) 281), wherein the executability of a decree obtained in a representative suit filed under O.1, R.8, Civil P.C. against persons who are not eo nomine parties to the suit was considered. The Full Bench answered the question in the negative and held that a decree obtained in a representative suit cannot be executed personally against persons who were not eo nomine parties to the same. The full Bench made some general observations with regard to the object of the rule in the following terms :-


"The object for which this provision is enacted is really to facilitate the decision of questions in which a large body of persons are interested without recourse to the ordinary procedure. In cases where the common right or interest of a community or members of an association or large Sections is involved there will be insuperable practical difficulty in the institution of suits under the ordinary procedure, where each individual has to maintain an action by a separate suit. To avoid numerous suits being filed for decision of a common question, O.1, R.8, has come to be enacted. The nature of the claim whether it is a suit for a declaration of a right, or an injunction or an action for money on contract or on tort is not very material in considering whether a suit could be filed under the simplified procedure of O.1, R.8. But, as already observed, it is the existence of a sufficient community of interest among the persons on whose behalf or against whom the suit is instituted that should be the governing factor in deciding as to whether the procedure provided under O.1, R.8, could properly be adopted or not." *


These general observations will not help the respondents in the present case. On the other hand, they make it clear that the object of the rule is to avoid numerous suits being filed for the same relief.


17. The last of the decisions relied upon, by learned counsel for, the respondents is that of Andhra Pradesh High Court in B. Venkayya v. L. Narasayya, 1957 AIR(SC) 975, wherein Viswanatha Sastri, J. held that a suit by a villager for a declaration for his easementary right to a way over the lands of the defendants and for a mandatory injunction directing the defendants to remove the obstruction put up by them could be maintained dehors the provision of O.1, R.8, Civil P.C. The learned Judge held that the injury alleged in the case was one which was individual to the plaintiff and he could bring a suit for the removal of the obstruction and for injunction restraining the defendants from repeating it and the fact that others might have suffered a similar injury and might have joined the plaintiff in a representative suit with the sanction of the Court under O.1, R.8, Civil P.C. did not stand in the way of the plaintiff himself instituting a suit for redressing the wrong. While holding so, the learned Judge observed that O.1, R.8 was merely permissive and unless the plaintiff has an individual right of his own to vindicate, the mere grant of permission by the Court under O.1, R.8, Civil P.C. will not clothe him with right of suit. I am afraid that this decision cannot help the respondents.


18. It is no doubt true that the plaintiffs have alleged in the plaint in more than one place that they are the chosen representatives of the two Sections of the community. But there is absolutely no record produced in the case in support of the said claim. Even in the deposition of the first plaintiff, who is the only witness examined on the side of the plaintiffs, there is nothing to show as to when and how the plaintiffs were chosen by the members of the community to be their representatives. Even though the first plaintiff asserts in his deposition that there are accounts for the temple and the community, he has not chosen to produce the same before Court to prove that he was authorised to represent the community in the management of the temple. Nor has he produced any record to show that he has been authorised by the community to institute the present suit.


19. Learned counsel for the appellants invites my attention to the decision of Ratnam, J. in H. R. and C.E. rep. by its Commissioner, Madras-34 v. N. Ramakrishna Pillai, (1986) 99 Mad LW 295 wherein the relief of declaration that the temple is a private denominational trust for the benefit of the plaintiff and the members of the Nair Community was refused on the ground that the suit was instituted by the plaintiff in his individual capacity and not in a representative - capacity. That case arose out of a suit filed under S.70 of the Tamil Nadu Hindu Religious and haritable Endowments Act for setting aside an order passed by the Deputy commissioner, Hindu Religious and Charitable Endowments Department Tirunelveli II and confirmed by the Commissioner, Hindu Religious and Charitable Endowments, Madras declaring that Chembaka Koothan Kandan Sastha Temple in Sasthamangalam, Kalkulam village. Kanyakumari District was a public temple. The trial Court granted the reliefs prayed for by the plaintiff. But, on appeal, Ratnam, J. deleted the declaration of the denominational character of the temple from the decree while maintaining the decree relating to the setting aside of the order passed by the Commissioner. While dealing with the question of the denominational character of the temple, the learned Judge observed as follows :-


"A reading of the plaint clearly makes out that the complaint voiced therein is in relation to the character of the temple. No doubt, it is stated in paragraph 1 of the plaint that the ancestors of the plaintiff founded the Sastha temple for the benefit of their family as welt as the members of their community. Relief (A) in the plaint also refers to the declaration of rights as a private denominational trust. However, the cause of action for the suit is stated to be the passing of the order by the Commissioner on appeal on 21st Sept., 1977 and the receipt thereof on 27th Nov., 1977. Obviously therefore, even according to the plaintiff, he was aggrieved by the order passed by the Commissioner affirming the order of the Deputy Commissioner holding that the temple in question is a public temple. It has also to be remembered that the proceedings originated out of an application under S.63(a) of the Act filed by the second defendant in the suit. Under S.63(a) of the Act, the power of the Deputy Commissioner is confined to a decision on the question whether an institution is a religions institution. No power is conferred under S.63 on the Deputy Commissioner to go into the question whether the temple is a denominational one or not. That there is no such power is also laid down in the decision in R.Chinna Bhoyan v. Commr., H.R. and C.E., Madras, (1975) 2 Mad LJ 294, relied on by the learned counsel for the contesting respondents. Therefore, the adjudication of the Deputy Commissioner on an application under S.63(a) of the Act cannot be read as one relating to the rights of the Nair community as a religious denomination. Under S.69 of the Act, a right of appeal to the Commissioner is conferred on a person aggrieved by an order of the Deputy Commissioner. Under S.70(1) of the Act, any party aggrieved by an order of the Commissioner, is enabled to institute a suit against that order in a Civil Court. In this case, Neelakanta Pillai was impleaded as a party to the proceedings in O.A. 9 of 1975 only in his individual capacity and the plaintiff in O.S. 18 of 1978, Sub Court, Padmanabhapuram was also not impleaded in a representative capacity on behalf of the religious denomination. Thus, taking into account the manner in which the dispute had originated under the relevant statutory provisions referred to earlier, it seems to me that the agitation of rights of a religious denomination could not have been done at all within the scope of a petition under S.63(a), of the Act, or the appeal therefrom or even in a suit thereafter under S.70 of the Act. Therefore, the question of determination of rights of a religious denomination cannot arise at all. In view of this, it is not necessary to consider the question whether a common faith among the members of the Nair community had been established to enable them to claim the benefits as a religious denomination. Those rights, if any, have to be agitated and adjudicated in other appropriate proceedings and not here and that matter is left open." *


20. The principle enunciated by Ratnam, J. in the aforesaid decision will clearly apply to the present case. I respect fully adopt the said principle and hold that the suit from out of which these second appeals arise is not maintainable inasmuch as the plaintiffs have failed to follow the procedure prescribed in O.1, R.8, Civil P.C.


21. I have to refer to the contention urged by learned counsel for the respondents that the objection as to the maintainability of the suit for want of compliance with the provisions of O.1, R.8, Civil P.C. was not taken specifically in the written statement and that there was no issue regarding the same in the trial Court. Though there is no specific issue framed by the trial Court, I find that the matter has been argued before the trial Judge and it has been dealt with in Para 21 of his judgement. He has given a categorical finding that the suit is not maintainable as the community which claims the relief is not before the Court. The objection under O.1, R.8, Civil P.C. has also been considered by the learned appellate Judge, though he comes to a different conclusion from that of the trial Judge. It is too late in the day to shut out the said objection on the ground that there was no specific pleading in the written statement. As pointed out earlier, R.8 of O.1, Civil P.C. constitutes a glaring exception to the general rule and if it is not strictly complied with, it may result in a flagrant departure from the salutatory practice of not proceeding with an adjudication in the absence of the parties affected thereby. The foundation of O.1, R.8, Civil P.C. lies in a principle which transcends the personal or parochial nature of the combatants who are arrayed as parties to the suit. It affects the rights of the persons not present before the Court. Hence, a duty is cast on the Court itself to follow meticulously the procedure prescribed by O.1, R.8, Civil P.C. and it is immaterial whether the defendants raised the objection in the written statement or not. I do not see any substance in the objection of learned counsel for the respondents that the trial Court ought not to have considered the matter in the absence of a pleading and an issue. Hence, the suit has to be dismissed on that ground.


22. I will now proceed to consider the question whether Senguntha Mudaliars of Tharamangalam form a religious denomination within the meaning of Art.26 of the Constitution. Before referring to the evidence available on record with reference to this question, I am obliged to point out that very often the real, question which arises for consideration is not understood or considered by the subordinate judiciary or the persons who conduct the cases before the subordinate Courts. In most of the cases, it is taken for granted that if a temple is owned and administered by a community the latter could be treated as a religious denomination automatically and the only question with reference to which evidence is let in by the parties is whether the community established and maintained the temple concerned. And if that question is answered in the affirmative the Court comes to the conclusion that such, temple is a denominational temple. It must also be noted that a denominational temple is confused with a private temple and the tests which are laid down for deciding the character of the temple as private or public are applied while determining the denominational character thereof. The fact that a temple would become a denominational temple only if it is established and maintained by a religious denomination or any Section thereof is forgotten in many of the cases. That has led to some wrong decisions which create an impression in the minds of litigants that once the ownership and administration of a temple are proved to be resting with a particular community or a Section hereof, that would be sufficient to declare it to be a denominational temple. In fact, the trial Court has in Para 26 of its judgement framed the following question which proves that the real controversy has not been understood by it :


"The question, therefore, is whether it is a private temple, that too a denominational temple or a public temple. If it is latter, as argued by the defendants, the Act is applicable. In the instant case that position of whether it is a public temple at all is the main question." *


The above extract from the judgement of the trial court illustrates the misconception

"prevailing among many of the members of the subordinate judiciary.


23. The lower appellate Court framed point No. 2 for determination as follows :-


Whether the suit temple is a denominational temple exclusively belonging to Senguntha Mudaliar community of Tharamangalam ?" *


Here again, the two independent questions whether Senguntha Mudaliar community of Tharamangalam is a religious denomination and whether the suit temple belongs exclusively to that community have been telescoped into one which proves that even the learned Second Additional District Judge, Salem did not have a correct idea of the legal position. It is seen in Para 16 of his judgement that he refers to the argument of learned counsel for the plaintiffs to the effect that they had never disputed the fact that the temple was a religious temple, but that their grievance was that it was managed and administered by the Senguntha Mudaliars of Tharamangalam for several decades and, therefore, the authorities of Hindu Religious and Charitable Endowments had no right to interfere with the administration of the temple by the community. This again shows that the counsel for the plaintiffs who appeared before the learned Additional District Judge was under the impression that the only basic relevant factor to be taken into account was the ownership of the temple by the community. It is no doubt true that an argument had been advanced before the learned Additional District Judge that the community of Senguntha Mudaliars of Tharamangalam are worshipping a peculiar idol known by the peculiar name Kannanoor Mariamman which was a clear indication to show that they had common faith in the said idol. In spite of the fact that the learned Additional District Judge refers to the definition of 'religious denomination' found in the decision of the Supreme Court in the Shirur Mutt case (The Commr., Hindu Religious Endowments, Madras v. Sri Lakshmindra Thirtha Swamiar of Sri Shirur Mutt, 1954 AIR(SC) 282, 1954 SCJ 335, 1954 (1) SCR 1005, 1954 (1) MLJ 596, 20 CutLT 250, 1957 AIR(AP) 103, 1952 AIR(Mad) 613 the learned Judge did not consider the issue in the proper perspective. Of course, he cannot be blamed, therefor, when it is seen that some reported decisions of this Court create an impression that proof of establishment and maintenance of temples by a community or a Section thereof would be sufficient to support a finding that such temples are denominational temples.


24. It is needless to point out that the Tamil Nadu Hindu Religious and Charitable Endowments Act, 1959, or any of its predecessors did not use or define the term 'denominational temple' as such. Section 6(20) of the Act of 1959 defines a 'temple' as a place by whatever designation known used as a place of public religious worship and dedicated to or for the benefit of, or used as of right by, the Hindu community or any Section thereof, as a place of public religious worship. Section 107 provides that

"Nothing contained in this Act shall, save as otherwise provided in S.106 and in cl. (2) of Art.25 of the Constitution, be deemed to confer any power or impose any duty in contravention of the rights conferred on any religious denomination or any Section thereof by Art.26 of the Constitution" *


. Section 106 provides for removal of discrimination in the distribution of prasadams and theerthams in any religious institution on grounds only of caste, sex, place of birth or any of them. Section 51 of the Act provides that

"in making appointments of trustees under S.47 or S.49, the Commissioner or the Area Committee, as the case may be, shall have due regard to the claims of persons belonging to the religious denomination for whose benefit the institution concerned is chiefly intended or maintained." *


It is seen that S.107 deals with the rights of any religious denomination or any Section thereof as conferred by Art.26 of the Constitution which means that the Section relates to religious institutions established and maintained by a religious denomination or any Section thereof. But, S.51 of the Act would apply even to cases where the religious institutions were not established or maintained by the religious denomination or Section thereof but to such religious institutions which are intended or maintained for the benefit of persons' belonging to any religious denomination. Apart from Ss.51 and 107 there is no reference in the Act to a religious denomination. If the members of a religious denomination claim that the religious institution in question has been established and maintained by them, their rights are governed by Art.26 of the Constitution and the same are left untouched by the Tamil Nadu Hindu Religious and Charitable Endowments Act on account of S.107 thereof. Hence, the first question to be considered invariably in every case in which a temple is claimed to be a denominational temple is whether that community is a religious denomination or any Section thereof. Though there is no definition of the term 'religious denomination' either in the Act or in the constitution, it has been judicially interpreted in unmistakable terms by the Supreme Court of India in the famous Shirur Mutt case Copmr., Hindu Religious Endowments Madras v. Sri Lakshmindra Thirtha Swamiar of Sri Shirur Mutt, 1954 AIR(SC) 282, 1954 SCJ 335, 1954 (1) SCR 1005, 1954 (1) MLJ 596, 20 CutLT 250, 1957 AIR(AP) 103, 1952 AIR(Mad) 613. Mukherjea, J. observed as follows :-


"As regards Art.26, the first question is, what is the precise meaning or connotation of the expression "religious denomination" and whether a Math could come within this expression. The word "denomination" has been defined in the Oxford Dictionary to mean" *


a collection of individuals classed together under the same name; a religious Sect or body having a common faith and organisation and designated by a distinctive name

". It is well known that the practice of setting up Maths as centres of theological teaching was started by Shri Sankaracharya and was followed by various teachers since then. After Sankara, came a galaxy of religious teachers and philosophers who founded the different Sects and Sub-Sects of the Hindu religion that we find in India at the present day.


Each one of such sects or sub-sects can certainly be called a religious denomination, as it is designated by a distinctive name, - in many cases it is the name of the founder - and has a common faith and common spiritual organization. The followers of Ramanuja, who are know by the name of Shri Vaishnabas, undoubtedly constitute a religious denomination; and so do the followers of Madhwacharya and other religious teachers. It is a fact well established by tradition that the Udipi Maths were founded by Madhwacharya himself and the trustees and the beneficiaries of these Maths profess to be followers of that teacher. The High Court has found that the Math in question is in charge of the Sivalli Brahmins who constitute a Section of the followers of Madhwacharya. As Art.26 contemplates not merely a religious denomination but also a Section thereof, the Math or the spiritual fraternity represented by it can legitimately come within the purview of this Article." *


25. While the decision referred to above was rendered with reference to a Mutt, the question arose before the Supreme Court with reference to a temple in Venkataramana Devaru v. State of Mysore, 1958 AIR(SC) 255, 1958 SCJ 382, 1958 (1) SCR 895, 1958 (1) MLJ(SC) 109, 1988 (34) ELT 521, 1958 (1) MLJ 109. Venkatarama Aiyar, J. dealing with the question whether the temple dedicated to Sri Venkataramana in the village of Mannampady, was a denominational temple, referred to the relevant aspects of the evidence which would help the Court to conclude that the temple in question is a denominational one in Para 15 of the judgement, which reads thus :-


"The next question is whether the suit temple is a denominational institution. But the Courts below have concurrently held that at the inception the temple was founded for the benefit of Gowda Saraswath Brahmins, but the Subordinate Judge held that as in course of time public endowments came to be made to the temple and all classes of Hindus were taking part freely in worship therein it might be presumed that they did so as a matter of right, and that, therefore, the temple must be held to have become dedicated to the Hindu public generally. The learned Judges of the High Court, however, came to a different conclusion. They followed the decision in Davaraja Shenoy v. State of Madras, 1953 AIR(Mad) 149, and held that the temple was a denominational one. The learned Solicitor-General attacks the correctness of this finding on two grounds. He firstly contends that even though the temple might have been dedicated to the Gowda Saraswath Brahmins, that would make it only a communal and not a denominational institution, unless it was established that there were religious tenets and practices special to the community, and that that had not been done. Now, the facts found are that the members of this community migrated from Gowda Dess first to the Goa region and then to the south, that they carried with them their idols, and that when they were first settled in Moolky, a temple was founded and these idols were installed therein. We are therefore concerned with the Gowda Saraswath Brahmins not as a Section of community but as a sect associated with the foundation and maintenance of the Sri Venkataramana Temple, in other words, not as a mere denomination, but as a religious denomination. From the evidence of P.W. 1, it appears that the Gowda Saraswath Brahmins have three Gurus, that these in Moolky Petah are followers of the head of the Kashi Mutt, and that is he that performs - some of the important ceremonies in the temple. Ex. A is a document of the year 1826-27. That shows that the head of the Kashi Mutt settled the disputes among the Archakas, and that they agree to do the puja under his orders. The uncontradicted evidence of P.W. 1 also shows that during certain religious ceremonies, persons other than Gowda Saraswath Brahmins have been wholly excluded. This evidence leads irresistibly to the conclusion that the temple is a denominational one, as contended for by the appellant." *


26. The Supreme Court had occasion to reiterate its view on the interpretation of the


words "religious denomination" in Acharya Jagdishwaranand Avadhuta v. Commr. of Police, Calcutta, 1983 (89) CRLJ 1872, 1984 AIR(SC) 51, 1984 (1) Crimes 318, 1984 CrLR(SC) 37, 1983 (2) Scale 565, 1983 (4) SCC 522, 1984 SCC(Cr) 1, 1984 (1) SCR 447, 1954 AIR(Cal) 241. The question which arose for consideration in that case was whether Ananda Marga could be accepted as a religious denomination. While answering the question in the affirmative, the Court made a reference to the test laid down by Mukherjea, J. In the Shirur Mutt case, 1954 AIR(SC) 282, 1954 SCJ 335, 1954 (1) SCR 1005, 1954 (1) MLJ 596, 20 CutLT 250, 1957 AIR(AP) 103, 1952 AIR(Mad) 613referred to earlier and observed as follows :-



"This test has been followed in the Durgah Committee, Ajmer v. Syed Hussain Ali, 1961 AIR(SC) 1402, 1962 (1) SCR 383 : 1961 AIR(SC) 1402, 1962 (1) SCR 383. In the majority judgement in S.P. Mittal v. Union of India, 1983 AIR(SC) 1, 1982 (2) Scale 1001, 1983 (1) SCC 51, 1983 (1) SCR 729, 1983 SCC(L&) 61at p. 774 : 1983 AIR(SC) 1, 1982 (2) Scale 1001, 1983 (1) SCC 51, 1983 (1) SCR 729, 1983 SCC(L&) 61at pp. 20-21 reference to this aspect has also been made and it has been stated :"


" The words 'religious denomination' in Art.26 of the Constitution must take their colour from the word 'religion' and if this be so, the expression 'Religious denomination' must also satisfy three conditions :


1. It must be a collection of individuals who have a system of beliefs or doctrines which they regard as conducive to their spiritual well-being, that is, a common faith;


2. Common organisation; and


3. Designation by a distinctive name." *


27. In view of the clear pronouncement made by the Supreme Court in the aforesaid case laying down three conditions to be satisfied by a community to fall within the expression 'religious denomination', it is unnecessary for me to deal with the various decisions of this Court cited by learned counsel for the respondents. It is enough if I give a reference to the citations. They are :-


1. Muthia Asari v. Madasami Asari, (1965) 78 Mad LW 288,


2. R. China Boyan v. Commr. for Hindu Religious and Charitable Endowments, Madras, (1975) 2 Mad LJ 294,


3. V. Balakrisnan v. Asst. Commr., H.R. and C.E., (Admn. Department, Tirunelveli, 1978 TLNJ 359,


4. Madurai Sourashtra Sabha v. Commr., H.R. and C.E. (Admn. Department) Nungambakkam, Madras, (1971) 84 Mad LW 86 and


5. A. Palaniandi Pillai v. Commr., Hindu Religious and Charitable Endowments, Madras; (1984j 93 Mad LW 12 : 1980 AIR(Mad) 166).


28. Learned counsel for the respondents submits that if the three conditions laid down by the Supreme Court in S.N. Mittal's case 1983 AIR(SC) 1, 1982 (2) Scale 1001, 1983 (1) SCC 51, 1983 (1) SCR 729, 1983 SCC(L&) 61 and reiterated in Jagdishwaranand's case 1983 (89) CRLJ 1872, 1984 AIR(SC) 51, 1984 (1) Crimes 318, 1984 CrLR(SC) 37, 1983 (2) Scale 565, 1983 (4) SCC 522, 1984 SCC(Cr) 1, 1984 (1) SCR 447, 1954 AIR(Cal) 241 are to be satisfied strictly, then some of the communities referred to in the decisions of this Court cited by him would not be religious denominations, but they have been held to be so by this Court. It is the contention of the learned counsel for the respondents that the scope of the definition of 'religious denomination' has been widened by the decisions of this Court cited by him and the Senguntha Mudaliar community of Tharamangalam would, therefore, be a religious denomination as per the definition culled out from the decision of this Court. In other words, learned counsel submits that if the communities involved in the aforesaid decisions of this Court can be said to be religious denominations, then Senguntha Mudaliar Community of Tharamangalam, should automatically be treated as a religious denomination. I am unable to agree with this contention of learned counsel for the respondents. As far as I am able to see the decisions of this Court cited by him turned on the facts of those cases and in every case there is a finding of fact that the community involved therein was proved to be a religious denomination. It is not within my province to probe further and find out whether the conditions laid down by the Supreme Court were satisfied by the evidence in each of those cases.


29. There are two decisions of this Court not referred to by either of the learned counsel, but in which the relevant test has been correctly pointed out and applied. In K.V. Vaidyanatha Sastrigal v. K.S. Ramaswami Iyer, 1972 TLNJ 404, Sadasivam, J. observed as follows :-


"When the question arises as to whether or not a temple has been dedicated to a particular sect, the performance of the worship of the idol in accordance with the rites of the sect for whose benefit it was held might be treated as evidence of dedication. There was no evidence to show that the Chozhia Brahmins of Kadayanallur worshipped Neelamaninathar as their family Deity, or that the suit temple was originally installed to propagate the tenets of their religion." *


(underlining mine)


Again in Kuppuswami Chetty v. Commr. of H.R. and C.E., 1972 TLNJ 443, Ramaprasada Rao, J. held that the sect called the Beri Chetty community was a religious denomination inasmuch as the members of the community were followers of Sri Abhinava Dliartna Sivacharya Math which had peculiar concepts in the matters of religion. In any event, the position is made clear by the latest pronouncements of the Supreme Court in S.P. Mittal v. Union of India, 1983 AIR(SC) 1, 1982 (2) Scale 1001, 1983 (1) SCC 51, 1983 (1) SCR 729, 1983 SCC(L&) 61and Acharya Jagdiswaranand Avadhuta v. Commr. of Police, Calcutta, 1983 (89) CRLJ 1872, 1984 AIR(SC) 51, 1984 (1) Crimes 318, 1984 CrLR(SC) 37, 1983 (2) Scale 565, 1983 (4) SCC 522, 1984 SCC(Cr) 1, 1984 (1) SCR 447, 1954 AIR(Cal) 241.


30. As seen from the decision of the Supreme Court, the words 'religious denomination' must take their colour from the word 'Religion'. It is, therefore, clear that the common faith of the community should be based on religion. It is essential that they should have common religious tenets. The basic cord which connects them should be religion and not anything else. If the aforesaid tests are applied in the present case, it will be seen that Senguntha Mudaliar community of Tharamangalam cannot claim to be a religious denomination. There is absolutely no evidence on record to prove that the members of the community have common religious tenets peculiar to themselves other than those which are common to the entire Hindu community. The only witness examined on the side of the plaintiffs is the first plaintiff who speaks repeatedly about the temple being owned by the community and administered by the two Sections called Chinna Katchi and Periya Kathi. Though he asserts in the cross-examination that there is no person in Tharamangalam who does not belong either to Chinna Katchi or Periya Katchi, there was no such averment in the plaint to that effect. He is not able to explain the absence of such an averment in the plaint. One significant fact is brought out in the admission of P.W. 1 that the person who performs the pujas in the temple is a Gounder and not a Senguntha Mudaliar. Though the pujari is said to be a paid employee of the community, it is a matter of admission that before the present pujari his father was doing pujas. P.W. 1 pleads ignorance as to who was doing puja prior to 1966. Though he states that accounts are available for the periods both prior to and after 1966, no such accounts have been produced. He admits that there is a street in Tharamangalam for Karkatha Vallalars.


Obviously, his assertion that there is nobody in the village who does not belong either to Chinna Katchi or Periya Katchi is false. In another place, P.W. 1 admits that 90% of the Mudaliars of Tharamangalam belong to Chinna Katchi and Periya Katchi. That proves that there are other Mudaliars not belonging to either Chinna Katchi or Periya Katchi. D.W. 1, who was appointed as a trustee by the Department, also belongs to Senguntha Mudaliar Community. According to him, the persons who carried the deity in procession are Padayachi Gounders and Karkatha Vellalars. According to him, members of all communities will take part in festivals and will do "fire walking". According to him Gounders were doing pujas in the temple for 30 or 40 years, and that contributions for festivals are made by members of all communities. Even if it can be urged that the evidence of D.W. 1 having been rejected by the learned appellate Judge as thoroughly unsatisfactory and that I should not place any reliance thereon, I do not find any necessity to rely upon the oral evidence of D.W. 1 in the present case. In my opinion, neither the oral evidence of P.W. 1 nor the documentary evidence produced by the plaintiffs would be sufficient to prove that the three conditions laid down by the Supreme Court are satisfied in the present case. In fact, there is no iota of evidence to sustain the claim that the members of Senguntha Mudaliar Community have a common religious faith. The ingenious argument advanced by learned counsel for the plaintiffs before the lower appellate Court is that the common faith peculiar to Senguntha Mudaliars of Tharamangalam is evident from their worshipping a peculiar idol known by the peculiar name Kannanoor Mariamman. I do not find any peculiarity in worshipping the idol of Mariamman which is a common deity to several Sections of the Hindu Community. There is no evi

dence on record as to how the idol got the name Kannanoor Mariamman. In all probability the idol might have been brought from a place called Kannanoor or the deity of Mariamman in Kannanoor is so famous that the people in Tharamangalam named the idol which they worshipped after that deity. It is very common in these days to see the idols of Sabarimalai Ayyappan being installed in every city, town and village in this country. In the absence of any evidence that there are religious tenets and practices special to the community, the plaintiff cannot succeed in proving that the community of Senguntha Mudaliars of Tharamangalam is a religious denomination. There is also no evidence to show that the members of other communities have been excluded during certain religious ceremonies performed by Senguntha Mudaliars. On the other hand, there is an admission on the part of P.W. 1 that the idol of Kannanoor Mariamman is worshipped by members of other communities also, though he adds that they would do so with the permission of the plaintiffs. 31. It is well-known that communities were formed in this country on account of various reasons under several circumstances. It is not as if religion is the only common bond for the members of the communities found in this country. Instances are not wanting where communities were formed on the basis of profession or business or calling. It is seen from the Tamil Lexicon published by University of Madras that "Sengunthars" were persons of Kaikkola caste; the spearmen of ancient times. The word "Senguntham" means "a red spear" that is a spear which became red on account of the blood of the enemies. History reveals that Kaikkolars were able warriors serving as personal body-guards of ancient Chola Kings. The Tamil Lexicon describes "Kaikkolars" as members of a caste now mostly weavers found in all Tamil Districts. As regards the term "Mudaliar" it is described as a caste title to a sect of Vellalars, i.e., Sengunthars and a Sect of Jains in Tanjore. The Tamil word "Mudali" is defined as "Head" or "chief". It is a matter of common knowledge that in the present days Senguntha Mudaliars have adopted weaving as their calling. It is quite probable that the ancient warrior community chose to settle in different places pursuing different professions when they could not find any use for their proficiency in martial arts. It is unnecessary for me to consider as to why the plaintiff's community came to be called as Senguntha Mudaliar community. Suffice it to say that the evidence on record does not make out that the plaintiffs belong to a religious denomination or that the Senguntha Mudaliar community of Tharamangalam is a religious denomination, in order to get the benefits of Art.26 of the Constitution. 32. The last question that remains to be considered is whether the suit temple has been proved to be established and maintained by the Senguntha Mudaliar community of Tharamangalam. The earliest document filed in support of the claim of the plaintiffs is Ex. A-21 which is an unregistered agreement between Chinna Katchi and Yeriya Katchi dt. 9th Aug., 1933. The agreement provides for turn management in the alternate years by the two factions. Significantly, the agreement does not state that the temple was established by the community. The agreement relates to two temples, Matam, a Nandhavanam and a tamarind thope. The rights of the two factions flowing under the agreement were upheld in a litigation in the year 1958. When the members of the Yeriya Katchi contended that the two Katchis had surik their differences and ceased to exist after 1957, the Court rejected the same and upheld the claim of the Chinna Katchi that the agreement of 1933 governed the right of the management of the institutions mentioned therein. That decision was upheld by this Court in S.A. No. 877 of 1960 as evident from Ex. A-3. Apart from the civil proceedings referred to above and the agreement of 1933, the plaintiffs have produced some electricity, bills ranging from 1960 to 1983 to show that they have been continuously in management of the temple. The case of the plaintiffs that they have been continuously in management of the temple from 1933 onwards has been proved beyond doubt. But, there is no acceptable evidence to prove that the temple was founded by the members - of the community. Learned counsel for the respondents invites this Court to draw an inference that the temple was established by the members of the community from the fact that the management and administration have been continuously with the members of the community for over 50 years. The temple is claimed to be 200 years old by the plaintiffs. The first plaintiff is only 56 years old and no other elderly person has been examined to speak about any fact relating to a prior period. It is not possible to draw an inference of the establishment of the temple by the community from the fact that the members of -the community have been managing the temple for about 50 years. 33. For the purpose of invoking Art.26 of the Constitution the plaintiffs have got to prove two facts, (1) that they established the temple and (2) they maintain the temple. In fact, learned counsel for the respondents himself referred to the decision of the Supreme Court in Azeez Basha v. Union of India, 1968 AIR(SC) 662, 1968 (1) SCR 833, 1970 AIR(Ker) 196, where the Supreme Court held that the word "establish and maintain" in Art.26(a) of the Constitution must be read conjunctively and it is only those institutions which a religious denomination establishes which it can claim to maintain and that the right under Cl. (a) of Art.26 with only arise where the institution is established by a religious denomination. In view of the same, the burden is on the plaintiffs to prove that the temple in question was established by the community of Senguntha Mudaliars of Tharamangatam and it is not sufficient if it is proved that the temple was being maintained by the community. I am of the opinion that the entire evidence let in by the plaintiffs in the present case will-only go to the extent of proving that the temple in question was being maintained by the members of Senguntha Mudaliars of Tharamangalam community and it will not prove that the temple was established by them. 34. In the result, the second appeals are allowed and the judgement and decree of the learned Second Additional District Judge of Salem are set aside. The suit O.S. No. 19 of 1984 on the file of the District Munsif, Salem is dismissed. However, in the circumstances of the case, there will be no order as to costs. Appeals allowed.