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Submitted by
Mithelesh DK
B.A.L.L.B (Hons) Batch 2013-18 (Reg no: BA0130038)
Under the supervision and guidance of
Miss. Sanita Maria Stephen
Assistant Professor of law
THE TAMILNADU NATIONAL LAW SCHOOL
Navalurkuttapattu, Trichy.
LIST OF ABBREVIATIONS:
1
Section
Ss
Sub section
edt
Edition
AIR
SC
Supreme Court
SCC
Mys
Mysore
Mad
Madras
Cal
Calcutta
MWN
ILR
Pat
Patna
Bom
Bombay
HC
High Court
Kar
Karnataka
Nag
Nagpur
Lah
Lahore
MLJ
BLR
CWN
MHC
Mit
Mitakshara
TPA
ICA
TABLE OF CONTENTS:
2
CHAPTER I
1. SYNOPSIS4
CHAPTER II
2. Brief Analysis....6
CHAPTER III
3. Religious, Charitable Endowments & Dedication10
CHAPTER IV
4. The Administration and Legal Position...
15
5. Conclusion..24
Chapter 1 - Synopsis
3
Introduction:
First of all Endowments means, properties set apart or given as a gift to particular deity or to
some religious institutions like temples, which is useful for public in general or public in section.
It even includes the welfare and beneficial objects done in favor of mankind. Endowments are
mainly gifted to the fields of education, health, social welfare including old age homes;
orphanages etc., the practice of these endowments are mainly due to the religious beliefs of
attaining moksha after death. Moreover it is done to nullify the past sins done in the previous
births.
Significance of study:
From my aspect I think acquiring knowledge about religious endowments and charities would
pave way for the people to know the uses of endowments for which government has provided a
separate act and provisions. We can also come to know about the managing authority of the
endowments and managing scheme. And also the norms of endowments done by various trusts
are learnt. Even the process of endowing are given equal importance as compared with will of
the properties.
Research methodology:
This project research work is completely based on the methodology of doctrinal research work.
Thereby research work is done by collecting datas from books, journals, web articles, legal
Wikipedia etc.
The Citation method used is MLA ( Modern Language Association)
Objective of study:
1, To study the provisions relating to religious and charitable endowments in Hindu law.
2, To know about various endowing authorities and ways and limitation of endowments.
4
Scope of study:
The area of study is in regard with provisions made under Hindu law for the sake of religious
endowments and charities. To attain a wider knowledge about this project matter The hindu
religious and endowment act is studied.
Tentative chapterisation:
1.
2.
3.
4.
5.
Introduction
Historical significance of religious endowments
Specific emphasis on the requisites of a valid endowments
Kinds or Types of endowments.
Powers to managing authority and managing scheme.
a. Position and powers of shebait and mahant.
6. Conclusion.
Review of literature:
Hindu law by Sir Dinshaw Fardunji Mulla clearly gives the meaning and historical signifinace of
religious and charitable endowments. This book completely the full maintains schemes of the
endowments. This book also explains the roles of shebait and mahant. And also the book
elucidates the requisites for valid endowment.
Moreover I also referred Professor Maynes Hindu law which also clearly tells this subject matter
in detail.I also referred web articles in www.legalservices.com about the validity hindu religious
and charitable endowments. And also www.wikipedia.com
Introduction
A Hindu who is of sound mind, and not a minor, may dispose of his property by gift or by will
for religious and charitable purposes, such as the establishment and worship of an idol 1, feeding
Brahmans and the poor, performance of religious ceremonies like Shraddha, durga puja and
Lakshmi puja, and the endowments of a university or an hospital2. A list of what conduces to
religious merit in hindu law can be exhaustive. However when any purpose is claimed to be valid
one for a perpetual dedication on the ground of religious merit, though lacking in public benefit,
it must be shown to have a shastric basis 3. The heads of religious purposes determined by belief
in acquisition of religious merit cannot be allowed to be widely enlarged consistently with public
policy and the needs of modern society.
The English law relating to superstitious uses does not apply to Hindu religious endowments,
thus, a gift in favor of an idol or for the performance of worship of a deity is valid according to
the Hindu laws are concerned though, it may not be valid according to the English law.
Dispositions for religious purposes are highly favoured by Hindu law and the leaning of the
courts also is in the same direction. Dedication of property by a Hindu to a deity is not only
lawful, but also commendable in a high degree from the Hindu part of law.
In case of a trust setup an akhara, it cannot be said that there was a dedication for religious or
charitable purposes, even though two idol and tawsir were installed there to attract wrestlers of
both the Hindu and the Muslim community. Distinction has been drawn between cases where the
object of the dedication was the promotion of games and sports as part of education and cases
where the object was the promotion of games or sports simplicitor. The former only has been
upheld on the ground that the object was to promote education4.
5 The pouranas are said to be eighteen in no. and are attributed to sage Vyasa. Most of them seem to be of the post-Buddhistic
compilat ions. The pouranas are a class of Hindu epic literature. They deal with various matters such as
exploits of gods, sages and kings how various Avatars of Vishnu came of rites of worshipping gods and goddesses
by praying, fasting, votive offering and pilramages, etc of genealogies and cosmogony .
preserving the Vedas, (d) religious austerity, (e) rectitude, (f) Vaiswaradeva sacrifices, (g)
Hospitality. The Purta works signify works of Public utility such as building tanks, wells, groves,
the gift of food, dharmashalas, schools, asylums, supplying drinking water, relief for sick, gift for
Promotion of education and knowledge, temples and processions of deities, etc. It is evident that
no clear cut distinction was made between religious and charitable acts. Hospitality was an
Ishtha work and the construction of temples was a purta work.
supervision exercised by the founder and his descendants whether the rents and profits are
exclusively utilized for the temple for a long period are relevant factors to be taken into
consideration whether a temple is a public one or a private one, as also public visiting the temple
for darshan and worship, appearance of the temple, association of members of public with the
management and earlier statements or admission of parties. The mere fact that the Hindu
worshippers are freely admitted into the temples does not prove that the temple is public.
Installation of idol permanently on a pedestal and fact that the temple constructed on the ground
separate from the residential quarters are conclusive proof of dedication to public. However from
a long course of user by the public it would be reasonable to infer that the user was of a right. In
the absence of a document long user is the material factor in inferring dedication to the public.
The sites of the temples is also one of the factors to be taken into consideration in deciding
whether the endowment public or private. Where a temple is constructed in government site with
contribution from public, and where contribution was paid to HR and CE board and no assertion
that the temple was private previously made by the temple is a public temple and not a private
temple.
Merely because the festivals are celebrated or sadhus and other persons are visiting the temple
are given food and shelter or that the public are permitted to visit the temple it is not indicative of
the temple being a public temple9. In south India except Kerala state that as that state comprised
mostly of the territory of the erstwhile state of Travancore where the existence of private temples
was recognized.
Religious Endowments:
Gifts for installation, consecration, worship and service of idols and gifts to idols already
installed and consecrated10, gifts for the building and renovation of temples, for the processions
of idols and their vehicles and for religious festivals, in other words, gifts to religious institutions
or for religious purposes of every kind are valid religious endowments. A permanent image of a
deity is not necessary before a valid gift to it can be made under hindu law 11. Where dedication
did not specify to particular idol but stated that the dedication was to Thakurji Maharaj, it was
held that there was no valid dedication as the idol could not be identified. Even a property
dedicated to an idol and idol is destroyed or mutilated, the endowment will not be affected in any
way. A new Bhajana Mattam could be created and pujas could be made. if god is omnipresent, he
is as much in the image elsewhere. It is also recognized that image worship is a lower form of
worship devised as suitable to be the competency of worshippers in particular grade. Raising a
tomb on the remains of ancestor, an ordinary person is not recognized as religious in nature. The
person who contends that it is religious practice shall prove it. But when the body is cremated
and then a memorial is raised for performing Sraddha ceremony and conducting periodical
worship, for this practice may not offend the hindu sentiment which does not ordinarily
recognize entombling the remains of the dead. A place of worship will not cease to be religious
because of its being in the memory of the person.
Maths:
Maths are in the main religious institutions. The primary purpose is maintenance of a competent
line of religious teachers for the advancement of religion and piety, for the promotion of religious
knowledge, the imparting of spiritual instruction to the disciples and followers of the math and
the maintenance of the doctrines of particular schools of religion or philosophy. Though there are
idols connected to with the maths, their worship is considered is quite a secondary matter. The
10 Shibessourie Debia V. Mothooroo Nath 1869 13 MIA 270
11 Purna Chandra V. Kalipada Roy 1942 46 CWN 477
10
worship is primarily the concern of head of the institution; the public are generally admitted at
the time of worship to see the saint or the guru in his prayers to his Ishta Devata oer the presiding
deity to the math but the plac of worship does not thereby become a place to which the public
can claim admissions as of right. In addition to religious instruction, other charitable purposes
are also served by these institutions, some of those maths being more charitable than religious 12.
The question whether property is to be given to the head of math for his personal benefit has to
be decided either from the terms of grant or from the circumstances.
An inference can also be drawn from usage and customs of the institutions, or from the mode in
which property has been dealt with as also other established circumstances. In the debuttor e
central part of institution is the idol whereas in a math it is an ascetic or a religious teacher. An
institution being originally a debuttor cannot be converted or treated as neither a math nor a math
to a temple. Each category continues to maintain its distinctive characteristics. The beginning of
an institution as Samadhi will not have much bearing in deciding the question whether the
institution is a math or a temple. Each category continues to maintain its distinctive
characteristics.13
Charitable Endowments:
Under Charitable endowments are included all the endowments recognized under Hindu
Law except the Debutter and Math. A Hindu can make a gift for the ishta and the purta. The
Usual charitable gift or bequest for charitable purposes is the institution of the dharamshala,
annastrams, Sadavarts, for the establishment or maintenance of educational and medical
Institution, for construction and maintenance of source of supply of water, such as tanks and
wells, bathing ghats, etc. A Hindu can create a charitable trust for any of these purposes. He may
also dedicate property for any of these purposes and create an endowment. Such dedications are
made by the usual ceremony of sankalpa and utsarga, though as has been pointed out earlier that
12 Vidyapurna Tirtha Swami V. Vidyanidhi Tirthaswami 1904 27 Mad 435
13 Ramkishore Das Goswamy V. Anatha Ram 1970 36 Cut LT 229
11
no particular ceremonies are obligatory. It will be very interesting to know in whose name the
Property actually vests when a dedication is made for a tank, well, grove or dharmashala. When
dedication to tanks and trees is made, private ownership ceases, but the question of the property
Vesting in a corporate body or institution does not arise. Nor does the question of administration
such property arise.
Bequest to Dharma:
It has frequently been held that a gift or bequest to Dharma or Dharama is void for vagueness
and uncertainty. In wilsons dictionary the term Dharma is defined as law virtue, legal or moral
duty. The reasons for holding such gifts or bequests to be void were examined by the privy
council in Runchordas Vandrawandas V Parvatibhat14 and that judgment of Lord Eldon in
Morice V Bishop of Durham was followed: as it is a maxim that the execution of a trust shall be
under that control of that the administration of it can be reviewed by the court, or if the trustee
dies the court itself can execute the trust a trust therefore which in case of mal-administration
could be reformed and a due administration directed, and then, unless the subject and objects can
be ascertained upon principles familiar in other cases, it must be decided that the court can
neither reform mal-administration nor direct a due administration15.
Dharama in Sanskrit means moral law of right conduct; dharman in tamil comprises something
more; it connotes a gift to some object of charity or for a pious purpose. Subramania Ayyar, J, in
parthasarathy pillai V Thiruvengada Pillai16 has pinted out that the word dharma when used in
connection with gifts of property by a hindu has a perfectly well-settled meaning and denotes
objects indicated by the terms ishta and purta donations. The word is compendious term
referring to certain classes of pious gifts and is not a mere vague or uncertain expression.
Dedication:
14 1899 26 IA 71
15 1804 9 Ves 399
16 1907 30 Mad 340,343.
12
is partial dedication with charge in favour of the charity19. In such case , the property descends
and is alienable and partible in the ordinary way, the only difference being that it passes with the
charge upon it. When a deed was in favour of a person as a manager of a particular temple,
without mentioning the quantity of the expenditure for specific purposes and when the income
was found very meagre and there was no indication as to how any surplus has to be utilized, it
was held that it was a complete dedication to the temple.the dedication is not invalidated by
reason of the fact that the members of the donors family are nominated trustees and given
reasonable remuneration out of the endowment and out of the endowment and also rights of
residence in the dedicated property.
Proof of dedication:
Very strong and clear evidence of an endowment is required and the onus lies upon a party who
sets up a dedication to prove that property has been inalienably conferred upon an idol to sustain
worship or upon a religious right or charitable institution 20. To constitute a trust created or
existing for a public purpose of a charitable or religious nature, the author or authors of the trust
must be ascertained and the intention to create a trust must be indicated by words or acts with
reasonable certainity. Moreover the purpose of the trust, the trust properties and the beneficiaries
must be indicated so as to enable court to administer the trust if required. Where there is no
instrument of gift or trust, the mere fact that the rents and profits of immovable property have
been utilized for the support of an idol or religious or charitable institution is insufficient to
establish an endowment or a dedication.
In cases where there is no real dedication of property but only an attempt to create a perpetuity in
favour of ones own descendants, gifts to the idol is void 21. Where however the trust has been
effectually created, the fact that the trustees or other persons concerned have failed to carry out
the conditions of the trust will not invalidate it and neither the founder nor his heirs can resume
it22. The beneficial ownership in the trust properties cannot in such circumstances revert to the
founder or his family.
The manager of a temple is by virtue of his office the administrator of the properties attached to
it , as regards which he is in position of the trustee. As regards the service of the temple and the
duties appertaining to it, he is rather in the position of the holder of an office or dignity25.
The position of dharmakarta of a public temple is not that of shebait or pujari of a shrine or of the
head of a math. Those functionaries have a much higher right with larger powers of disposal
administration and they have a personal interest of a beneficial character. The dharmakarta is
literally no more than the manager of a charity and his rights are never in a higher legal category
than that of a mere trustee26. There is considerable difference between the position and functions
of tha dharmakarta of a religious endowment in the south on the one hand and pujari archakas,
mahants, head of the maths and shebaits in the north on the order. Dharmakarta is a mere
manager. His liability will be that of a trustee but he holds an office. It may be held individually,
collectively or by a family or by a number of families. Dharmakarta services with reference to a
temple and its properties are just a bundle of duties and obligations which he holds as an
honorary office. A pious Hindu may accept the trusteeship without material benefit though for its
religious benefits. Prestige and honours are not perquisites attached as such to the office; they are
mere marks of respect commonly shown on visiting dignitaries27.
The shebait is one who serves and sustains the deity whose image is installed in the shrine. The
duties and privilges of a shebait are primarily those of one who fills a sacred office 28. Shebaitship
in its true conception therefore involves two ideas, the ministrant of deity and its manager, it is
not a bare office, but an office together with certain rights attached to it. A shebaiti interest or
office is heritable. Where one dedicates his estate and appoints himself as a shebait it was held
that the property ceases to be heritable by his heirs. Shebaits and managers have different legal
incidents. Shebait has personal interest of beneficial character in the endowed property and rights
to the office property. A manager is only an administrator with bare management and his right to
25 Ramanathan Chetti V. Murugappan Chetti
26 Srinivasaachariar V. Evalappa Mudaliar 1922 49 IA 237,250
27 Manathu Nainatha Desikar V. Sundaralingam AIR 1971 Mad 1
28 Nagendra Palit V. Robindra 1925 53 Cal 132,145
16
the office is not property. A shebait so long as he continues to be so cannot claim adverse
possession against the idol. Where the shebait executed a document as power of attorney holder
of the deity it would not bind the deity but bind the shebait in his individual capacity. Changing
af sect to another sect which is also a hindu sect by a shebait or marfatdar is no disqualification
to act as shebait or marfatdar, in the absence of any custom prohibiting change of sect29.
The position of a shebait, dharmakarta or manager of a temple or other religious institutuion
towards debutter property is not similar to that in England of a trustee towards the trust property;
it is only that certain duties have to be performed by him which are analogous to those of
trustees. They have not the legal property which is vested in the deity of the institution. Each of
them has only the title of manager of a religious endowment and is as such entitled, subject to
usage , to the custody of the idol and its properties. The hereditary trustees of a temple have
generally only a bare right to administer the secular estate of the institution, or endowment. They
do not have any proprietary right of interest either in the corpus or usufruct of the estate. The
position of hereditary is equivalent to a dharmakarta.
Right to offerings:
The right of a shebait or of a priest to offerings made to an idol naturally depends upon the nature
of offerings in the absence of a custom or an express declaration by the founder to the contrary.
Where they are of a permanent character, they ordinarily belong to the temple. Where there are
perishable they may be appropriated by the priest or other persons entitled to it by custom. Right
to wrship does not carry right to receive offerings. A suit for division does not lie. But the right
of worship coupled with right to receive offerings is property and a suit against other joint
owners for division of such offerings lies30.
the protection of the property. He is bound to do whatever is necessary for the benefit or
preservation of properties of idol. The limit set to his power of disposition is to maintain and
preserve the by proper management the endowment or religious institution. The nature and
extent of the power of alienation for necessity is laid down in Hanooman Persaud V Mussammat
Babooee31 the principle expounded by lord justice Knight Bruce in that case apply not only to a
mother acting a guardian of the property of her minor son and the Hindu widow and to the karta
of the HUF but to the managers of endowments as well. It is, therefore competent for the
manager, shebait or dharamakarta to incur debuts and borrow money for the proper expenses of
keeping up the religious worship, repairing the temples or other possessions of the idols,
instituting or defending hostile litigious attacks and to prevent the endowed properties from
being brought to sale in execution of decrees binding upon the institution. The power however to
incur debts must be measured by the existing necessity for incurring them. The authority of the
manager of an idols estate is thus analogus to that of the manager for an infant heir whose power
to alienate can only be exercised rightly in a case of need or for the benefit of the estate. The
lender to a math is bound to enquire into the necessity of the math before he lends money.
A debutter estate may therefore be mortgaged to secure repayment of money borrowed and
applied to prevent its extinction by sequestration. For an absolute alienation of debutter property,
there must it would seem, be an imperative necessity constraining the manager to make it.
charitable endowments it is submitted that benefit to the estate and necessity should mean one
and the same thing; to recognize benefit of the estate as a ground for supporting an alienation
of debutter property, apart from strict necessity, would be to enlarge the powers of shebaits or
Dharmakartas far too much and slowly to undermine the very foundation of the institution.
Obligation of Manager:
As the manager is subject to the obligation of a trustee, he should not however purchase any
property belonging to the endowment even though he pays an abundant price for it 36. For all
moneys expended in carrying out the obligations imposed upon him as trustee, all expenditure
incurred by him in defending his position as the shebait unsuccessfully assailed , he is entitled to
be reimbursed from the trust estate. This right of indemnity is incident to his position as trustee
and the liability in respect of that indemnity is a charge on the estate37.
34 Shibessourie Debi V. Mothoorraonath 1870 13 MIA 270,275
35 1917 44 IA 147, 155-156
36 Peary mohan Mukherjee V. Manohar Mukherjee
37 Peary mohan Mukherjee V. Narendranath.
19
It is the duty of dharmakarta or manager or shebait to maintain the customary usages of the
institution and if he fails to do so, he is guilty of trust, and still more so, if he deliberately
attempts to effect a vital change of usage and make it binding on the worshippers by obtaining
the decree of a court to establish it38.
Liability to account -
accounts of all moneys received and disbursed 39. Any negligence on the part of shebait in
maintaining accounts cannot lead to adverse inference against deity40.
A trustee or a shebait cannot delegate his authority, as fiduciary duties cannot be the subject of
delegation; but it is open to him to appoint a sub agent or manager of the property; such
appointment must only be as a means of carrying out of his own duties himself and not for the
purpose of delegating those duties by means of such appointment.
Position of Asthal and Head of a mathAs regards the class of institutions known as maths , particularly in South India, there have been
conflicting views as to whether the head of the math is a trustee 41 or a corporation sole. It is now
settled that he is neither the one nor the other; he is simply the manager of an institution with
wider powers those possessed by a dharmakarta, manager or trustee of a temple. Indeed he acts
in two distinct capacities; he is the spiritual head of the endowment, the shebait of the deity. He
is also the manager of the properties and temporal affairs. The interconnection of the two aspects
of the office council in Ram Prakash Das V Anand Das42 relating to an asthal and its mahant.
Limitation of Suits:
38 Sankaralinga Nada V. Rajeswari Dorai 1908 35 IA
39 Thackersey Dewraj V. Hurbhum Nursey 1884 8 Bom 432
40 Ram Das V. Shri Ram Lakshaman ILR 1943 ALL 845
41 Giyana Sambadham V. Kandasami 1887 Mad 375
42 1916 43 IA 73
20
Special rules of limitation have now been enacted in respect of Suits for the recovery of
immovable and movable properties which have been alienated by the manager. Notwithstanding
that in law a manager of a religious or charitable institution is not an express trustee, for the
purpose of the Limitation Act the property comprised in a Hindu religious or charitable
endowments, is by section 10 of the Indian Limitation Act 1908 as amended by act 1 of 1929,
deemed to be property vested in trust for a specific purpose and manager is to be deemed the
trustee thereof. The result is that as against him and his legal representatives or his assigns, not
being assigns for valuable consideration a suit to follow the trust property or its proceeds or for
an account of such property or proceeds is not barred by a length of time.
To recover property:
A suit by the manager of a religious or charitable endowment to recover possession of
immovable property comprised in the endowment which has been transferred, or of movable
property which has been sold, by a previous manager for a valuable consideration must be
brought within twelve years from the death, removal or resignation of the transferor or of the
seller under articles 134 B and 134 C of the Indian Limitation Act 44. Art 134 B would be apply to
a suit to recover possession of immovable property from alienee, even where there is an interval
of time between the death resignation of removal of the manager who effected the alienation in
question and the election or appointment of the subsequent manager45.
43 Chidambaranatha V. Nallasiva 1918 41 Mad 821
44 Ramsaroop V. Ramrachya 1945 24 Pat 208
45 Venkatasvera V Venkatesa ILR 1941 Mad 599 Fb
21
Devolution of Managership:
The devolution of office of Shebait of an idol or of dharmakarta of a temple or manager of a
charitable endowment, upon the death or termination of office of the incumbent, depends upon
the term upon which it was created or the usage of each particular institution, where no express
deed of trust of foundation exists47. Where there is a failure of the line of succession to the office
of shebaitship prescribed by the founder, the shebaitship will not revert to the heirs of the
founder unless expressly stipulated. The vacancy can be supplied by court. Where the deed of
endowments provided that K shall be the manager and after his death his eldest son and this way
the only eldest son or daughters son only were to be the managers it was held that the line of
succession created by the founder was unknown to Hindu Law and succession of line is to be
held invalid.
Jurisdiction of Court:
The courts have jurisdiction to remove managers of public religious or charitable endowments
and to make them accountable for breaches of trust. There is however no hard and fast rule that
every manager of a shrine who has arrogated himself to the position of owner should be removed
from his trust; each case must be decided with reference to its circumstance. A person who has
been in de facto possession and management of the Astan and its properties for a long time
claiming to be its trustee under the decree of court (valid or invalid) has sufficient interest to
maintain proceedings for the warding off a cloud case by the dependents against the interests of
46 Prosunno Kumari V. Golab Chand 1875 2 IA 145
47 Greedharee V Nundo Kishore Marsh 1867 11 MIA 428
22
the Astan. As courts have duty to see that the interest of the public trust are safeguarded will
allow that suit. The grounds for removing a shebait from his office may not be identical with
those upon which trustee would be removed. The close intermingling of duties and personal
interest which together make up the office of Shebait may well prevent the application of
analogy; but as part of office, it is indisputable that there are duties which must be performed that
the estate does need to be safeguarded and kept in proper custody; and if it be found that a man
in the exercise of his duties has put himself in a position in which the court thinks that the
obligations of his office can no longer be faithfully discharged by him, that is sufficient ground
for his removal. The true rule in such matters can be stated to be that if it is found by the court
that the functionary, in the exercise of his duties, has put himself in a position in which the court
thinks that the obligations of his office in connection with the endowment can no longer be
faithfully discharged without the danger to the endowments that is sufficient ground for his
removal, if need be, from both his offices (spiritually as well as secular). Where a trustee asserted
his own ownership of temple properties and supported his claim by concocted accounts, the
Privy Council held that it was not open on any sound principle of administration or of law to
continue such a person as a trustee. Where the properties in question belong to a math, the head
of the math is answerable for mal-administration as a trustee in a general sense, though he may
not be an express trustee in the English sense. Lacking the temple and going away in the part of a
poojari amounts to misconduct and disentitles him to hold the office48.
colleges, houses for feeding the poor and institutions for advancement of education, medical
relief and public health or other subjects of a like nature and includes institutions concerned.
Section 2(13) Religious Endowments or endowments means all property belonging to or given
or endowed for the support of a religious institution or given or endowed for the performance of
any service or charity connected therewith and includes the premises of the religious institution
as well as the idols, if any, installed therein and nay public charity associated with a festival or
observance of a religious character whether connected with a religious institution or not, but does
not include.
Section 2(15) of the Inco me Ta x Act, 1961 defines charitable purposes:Charitable purpose
includes relie f of the poor, education, medical relief and the advancement of any other object of
general public utility not involving the carrying on of any activity for profit. gifts of property
made as personal gifts to the trustee or hereditary trustee or working trustee of such institution or
to any service holder or other employee thereof.
Conclusion:
Studying this Religious and Charitable Endowments throws light on how people have been
dedicating their property in the name of Religion to Deities and Non Profitable Trusts. People
24
have been doing this service to attain satisfactory Moksha after death. And from this project we
can get knowledge about the Administration, Uses, legal aspect of those endowed properties.
Though this is a minor subject matter it should not be left unlearned.
25
26