V.R. Sadagopa Naidu (decreased) and after him his legal representatives &amp; Others Vs. Bakthavatsalam &amp; Another
under the existing law. The validity of the Act itself appears to have been challenged before the Trial Court, but, this was rejected. In the result, the Trial Court passed a preliminary decree for partition providing for allotment to the plaintiff of 1/8th share of the property set out in the plaint. Some other directions were also given in the decree, with which however we are not concerned. 3. On appeal by the defendants, the High Court of Judicature at Madras agreed with the Trial Court that Padmavathi and Sadagopa had been duly married and that the plaintiff Bhakthavathsalam was the issue of that marriage, being born of Padmavathi to Sadagopa. The High Court was however of opinion that Padmavathi was a Shudra, the same as Sadagopa. Assuming however for arguments sake that Padmavathi was a Brahmin the High Court agreed with the Trial Court that the marriage was validated by the Hindu Marriages Validity Act. 1949, and so, the plaintiff would have all the rights of legitimate son vis-a-vis the coparcenary to which his father belonged. The validity of the Act was unsuccessfully challenged. Accordingly, the High Court affirmed the judgment and decree passed by the Trial Court and dismissed the appeal. Against this decision of the High Court the present appeal has been filed by the defendants with special leave. 4. In support of the appeal Mr. Pathak tried first to attack the concurrent findings of facts of the courts below as regards the marriage between Sadagopa and Padmavathi and the fact of the plaintiff being born of Padmavathi to Sadagopa in that marriage. Learned Counsel wanted to say that the findings of the High Court on those points were vitiated by misreading of important items of evidence. He could not however point out any such misreading nor any other error to justify our reassessment of the evidence. 5. Having failed in this attempt Mr. Pathak contended that as a matter of law the plaintiff did not become a legitimate son of Sadagopa in spite of the provisions of the Hindu Marriages Validity Act, 1949. According to the learned Counsel the only effect of this Act is that the marriage becomes valid and it has no effect as regards the legitimacy of the child born before the date of the Act. 6. The relevant provision of the Act is in S. 3 and is in these words:-"Notwithstanding anything contained in any other law for the time being in force or in any text, or interpretation of Hindu Law, or in any custom or usage, no marriage between Hindus shall be deemed to be invalid or ever to have been invalid by reason only of the fact that the parties thereto belonged to different religions, castes, sub-castes or sects." 7. For his proposition the learned Counsel could not cite any authority; and that is natural because the contention raised is entirely misconceived and can be characterized as extravagant. He tried to persuade us however that a proper construction of the words used in the section justifies the conclusion that it was the status of the parties to the marriage that was only sought to be affected. He conceded that in the case of every marriage celebrated after the date of the Act, the result of the marriage being valid would be, that the children born of the marriage would be legitimate, but argued that the same result would not follow in the case of a marriage which having been celebrated before the date of the Act was invalid at the time and the children were illegitimate then. The illegitimate children, he argues, were not made legitimate by this Act. For that purpose an express provision was necessary, according to the learned Counsel. In support of his arguments he has drawn our attention to the workings of S. 1 of the Hindu Widows Re-marriage Act, 1856, which is in these words:-"No marriage contracted between Hindus shall be invalid, and the issue of no such marriage shall be illegitimate, by reason of the woman having been previously married or betrothed to another person who was dead at the time of such marriage, any custom and any interpretation of Hindu law to the contrary notwithstanding." 8. The absence of any phrase similar to "the issue of no such marriage shall be illegitimate" in the Hindu Marriages Validity Act, 1949, is claimed by the learned Counsel to support his contention. 9. We cannot agree. In our opinion, the use of the words "the issue of no such marriage shall be illegitimate" was not really necessary in S. 1 of the Hindu Widows Re-marriage Act, and even without these words the effect of a marriage being valid would necessarily have been that the issue of the marriage was legitimate. These words were put in the section by the legislature in 1856 as a matter of abundant caution. The absence of such words in the Hindu Marriages Validity Act, 1949 is of no consequence. If the Act had not retrospectively validated marriages celebrated before the date of the Act, the children of those marriages could not have claimed to be legitimate. The Act was however in terms retrospective and validated marriages that had taken place before the Act between parties belonging to different castes, sub-castes and sects. It is idle to contend that the object of the legislature was only to regularise the status of the husband and the wife. That certainly was part of the object. But equally important, or perhaps more important object was that the children of the marriages would become legitimate. 10. We have therefore come to the conclusion that even if the Trial Court was right in thinking that Padmavathi was a Brahmin girl and not a Shudra, the position in law was, as found by the Courts below, viz., it was a valid Hindu marriage and Bhakthavathsalam a legitimate son of Sadagopa with all the rights of a coparcener in regard to the joint family properties and other matters.
0[ds]9. We cannot agree. In our opinion, the use of the words "the issue of no such marriage shall be illegitimate" was not really necessary in S. 1 of the Hindu Widows Re-marriage Act, and even without these words the effect of a marriage being valid would necessarily have been that the issue of the marriage was legitimate. These words were put in the section by the legislature in 1856 as a matter of abundant caution. The absence of such words in the Hindu Marriages Validity Act, 1949 is of no consequence. If the Act had not retrospectively validated marriages celebrated before the date of the Act, the children of those marriages could not have claimed to be legitimate. The Act was however in terms retrospective and validated marriages that had taken place before the Act between parties belonging to different castes, sub-castes and sects. It is idle to contend that the object of the legislature was only to regularise the status of the husband and the wife. That certainly was part of the object. But equally important, or perhaps more important object was that the children of the marriages would become legitimate10. We have therefore come to the conclusion that even if the Trial Court was right in thinking that Padmavathi was a Brahmin girl and not a Shudra, the position in law was, as found by the Courts below, viz., it was a valid Hindu marriage and Bhakthavathsalam a legitimate son of Sadagopa with all the rights of a coparcener in regard to the joint family properties and other matters.. We cannot agree. In our opinion, the use of the words "the issue of no such marriage shall be illegitimate" was not really necessary in S. 1 of the Hindu Widows Re-marriage Act, and even without these words the effect of a marriage being valid would necessarily have been that the issue of the marriage was legitimate. These words were put in the section by the legislature in 1856 as a matter of abundant caution. The absence of such words in the Hindu Marriages Validity Act, 1949 is of no consequence. If the Act had not retrospectively validated marriages celebrated before the date of the Act, the children of those marriages could not have claimed to be legitimate. The Act was however in terms retrospective and validated marriages that had taken place before the Act between parties belonging to different castes, sub-castes and sects. It is idle to contend that the object of the legislature was only to regularise the status of the husband and the wife. That certainly was part of the object. But equally important, or perhaps more important object was that the children of the marriages would become legitimate10. We have therefore come to the conclusion that even if the Trial Court was right in thinking that Padmavathi was a Brahmin girl and not a Shudra, the position in law was, as found by the Courts below, viz., it was a valid Hindu marriage and Bhakthavathsalam a legitimate son of Sadagopa with all the rights of a coparcener in regard to the joint family properties and other matters.
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Speculate on the likely judgment (yes (1) or no (0) to the appeal) and then delve into the case proceeding to elucidate your prediction, focusing on critical sentences.

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under the existing law. The validity of the Act itself appears to have been challenged before the Trial Court, but, this was rejected. In the result, the Trial Court passed a preliminary decree for partition providing for allotment to the plaintiff of 1/8th share of the property set out in the plaint. Some other directions were also given in the decree, with which however we are not concerned. 3. On appeal by the defendants, the High Court of Judicature at Madras agreed with the Trial Court that Padmavathi and Sadagopa had been duly married and that the plaintiff Bhakthavathsalam was the issue of that marriage, being born of Padmavathi to Sadagopa. The High Court was however of opinion that Padmavathi was a Shudra, the same as Sadagopa. Assuming however for arguments sake that Padmavathi was a Brahmin the High Court agreed with the Trial Court that the marriage was validated by the Hindu Marriages Validity Act. 1949, and so, the plaintiff would have all the rights of legitimate son vis-a-vis the coparcenary to which his father belonged. The validity of the Act was unsuccessfully challenged. Accordingly, the High Court affirmed the judgment and decree passed by the Trial Court and dismissed the appeal. Against this decision of the High Court the present appeal has been filed by the defendants with special leave. 4. In support of the appeal Mr. Pathak tried first to attack the concurrent findings of facts of the courts below as regards the marriage between Sadagopa and Padmavathi and the fact of the plaintiff being born of Padmavathi to Sadagopa in that marriage. Learned Counsel wanted to say that the findings of the High Court on those points were vitiated by misreading of important items of evidence. He could not however point out any such misreading nor any other error to justify our reassessment of the evidence. 5. Having failed in this attempt Mr. Pathak contended that as a matter of law the plaintiff did not become a legitimate son of Sadagopa in spite of the provisions of the Hindu Marriages Validity Act, 1949. According to the learned Counsel the only effect of this Act is that the marriage becomes valid and it has no effect as regards the legitimacy of the child born before the date of the Act. 6. The relevant provision of the Act is in S. 3 and is in these words:-"Notwithstanding anything contained in any other law for the time being in force or in any text, or interpretation of Hindu Law, or in any custom or usage, no marriage between Hindus shall be deemed to be invalid or ever to have been invalid by reason only of the fact that the parties thereto belonged to different religions, castes, sub-castes or sects." 7. For his proposition the learned Counsel could not cite any authority; and that is natural because the contention raised is entirely misconceived and can be characterized as extravagant. He tried to persuade us however that a proper construction of the words used in the section justifies the conclusion that it was the status of the parties to the marriage that was only sought to be affected. He conceded that in the case of every marriage celebrated after the date of the Act, the result of the marriage being valid would be, that the children born of the marriage would be legitimate, but argued that the same result would not follow in the case of a marriage which having been celebrated before the date of the Act was invalid at the time and the children were illegitimate then. The illegitimate children, he argues, were not made legitimate by this Act. For that purpose an express provision was necessary, according to the learned Counsel. In support of his arguments he has drawn our attention to the workings of S. 1 of the Hindu Widows Re-marriage Act, 1856, which is in these words:-"No marriage contracted between Hindus shall be invalid, and the issue of no such marriage shall be illegitimate, by reason of the woman having been previously married or betrothed to another person who was dead at the time of such marriage, any custom and any interpretation of Hindu law to the contrary notwithstanding." 8. The absence of any phrase similar to "the issue of no such marriage shall be illegitimate" in the Hindu Marriages Validity Act, 1949, is claimed by the learned Counsel to support his contention. 9. We cannot agree. In our opinion, the use of the words "the issue of no such marriage shall be illegitimate" was not really necessary in S. 1 of the Hindu Widows Re-marriage Act, and even without these words the effect of a marriage being valid would necessarily have been that the issue of the marriage was legitimate. These words were put in the section by the legislature in 1856 as a matter of abundant caution. The absence of such words in the Hindu Marriages Validity Act, 1949 is of no consequence. If the Act had not retrospectively validated marriages celebrated before the date of the Act, the children of those marriages could not have claimed to be legitimate. The Act was however in terms retrospective and validated marriages that had taken place before the Act between parties belonging to different castes, sub-castes and sects. It is idle to contend that the object of the legislature was only to regularise the status of the husband and the wife. That certainly was part of the object. But equally important, or perhaps more important object was that the children of the marriages would become legitimate. 10. We have therefore come to the conclusion that even if the Trial Court was right in thinking that Padmavathi was a Brahmin girl and not a Shudra, the position in law was, as found by the Courts below, viz., it was a valid Hindu marriage and Bhakthavathsalam a legitimate son of Sadagopa with all the rights of a coparcener in regard to the joint family properties and other matters.

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9. We cannot agree. In our opinion, the use of the words "the issue of no such marriage shall be illegitimate" was not really necessary in S. 1 of the Hindu Widows Re-marriage Act, and even without these words the effect of a marriage being valid would necessarily have been that the issue of the marriage was legitimate. These words were put in the section by the legislature in 1856 as a matter of abundant caution. The absence of such words in the Hindu Marriages Validity Act, 1949 is of no consequence. If the Act had not retrospectively validated marriages celebrated before the date of the Act, the children of those marriages could not have claimed to be legitimate. The Act was however in terms retrospective and validated marriages that had taken place before the Act between parties belonging to different castes, sub-castes and sects. It is idle to contend that the object of the legislature was only to regularise the status of the husband and the wife. That certainly was part of the object. But equally important, or perhaps more important object was that the children of the marriages would become legitimate10. We have therefore come to the conclusion that even if the Trial Court was right in thinking that Padmavathi was a Brahmin girl and not a Shudra, the position in law was, as found by the Courts below, viz., it was a valid Hindu marriage and Bhakthavathsalam a legitimate son of Sadagopa with all the rights of a coparcener in regard to the joint family properties and other matters.. We cannot agree. In our opinion, the use of the words "the issue of no such marriage shall be illegitimate" was not really necessary in S. 1 of the Hindu Widows Re-marriage Act, and even without these words the effect of a marriage being valid would necessarily have been that the issue of the marriage was legitimate. These words were put in the section by the legislature in 1856 as a matter of abundant caution. The absence of such words in the Hindu Marriages Validity Act, 1949 is of no consequence. If the Act had not retrospectively validated marriages celebrated before the date of the Act, the children of those marriages could not have claimed to be legitimate. The Act was however in terms retrospective and validated marriages that had taken place before the Act between parties belonging to different castes, sub-castes and sects. It is idle to contend that the object of the legislature was only to regularise the status of the husband and the wife. That certainly was part of the object. But equally important, or perhaps more important object was that the children of the marriages would become legitimate10. We have therefore come to the conclusion that even if the Trial Court was right in thinking that Padmavathi was a Brahmin girl and not a Shudra, the position in law was, as found by the Courts below, viz., it was a valid Hindu marriage and Bhakthavathsalam a legitimate son of Sadagopa with all the rights of a coparcener in regard to the joint family properties and other matters.
