Munirka, Ber Sarai, Kishangarh, Katwaria Sarai, Vasant Gaon and the R K Puram sectors — two universities, government quarters and rented rooms, and couples from more states than any other belt in Delhi.
Quick answer: In most of Delhi nobody asks which marriage law applies to them. In this belt it is a live question, and the Hindu Marriage Act answers it in its own opening section. Section 2(1)(a) applies the Act to any Hindu by religion “including a Virashaiva, a Lingayat or a follower of the Brahmo, Prarthana or Arya Samaj” — the Arya Samaj named in the statute itself — with 2(1)(b) covering Buddhists, Jainas and Sikhs and 2(1)(c) a wide residual class. But then section 2(2): “Notwithstanding anything contained in sub-section (1), nothing contained in this Act shall apply to the members of any Scheduled Tribe within the meaning of clause (25) of Article 366 of the Constitution unless the Central Government, by notification in the Official Gazette, otherwise directs.” Couples usually discover that at a counter, on the morning they had set aside. Two things soften it. A Division Bench of the Delhi High Court held on 6 November 2025 that the exclusion is not absolute — “if members of a tribe voluntarily choose to follow Hindu customs, traditions, and rites, they cannot be kept out of the purview of the provisions of the HMA, 1955” — though that turns on facts. And section 4 of the Special Marriage Act, 1954 provides that “a marriage between any two persons may be solemnized under this Act”, whatever law would otherwise govern either of them. Nobody here is unable to marry; only the route differs. Ceremony ₹5,100, with registration ₹7,100, a wedding already held ₹6,000, civil route ₹15,000. If the route you assumed does not fit, we say so before taking a rupee — and we provide no witnesses.
Munirka village and its DDA flats, Ber Sarai, Kishangarh, Katwaria Sarai, Vasant Gaon, and across the road the sectors of R K Puram. Two universities and a great many institutes within walking distance, central government quarters, and rented rooms above every shop.
The result is a population unlike anywhere else we work. In one lane there are couples from Manipur, Nagaland, Mizoram and Meghalaya; from Jharkhand, Chhattisgarh, Odisha and Bastar; from Kerala and Tamil Nadu; from Bihar and eastern Uttar Pradesh; and from families that have lived in Delhi for four generations.
Which brings a question to this belt that hardly ever arises elsewhere, and that almost nobody thinks to ask before they start: which marriage law actually applies to us?
Most couples never need to ask it, because for most people the answer is obvious and the ordinary route works. But in this belt a real number of couples reach a counter, or reach us, having assumed an answer that may not be theirs — and the Hindu Marriage Act itself contains a sub-section, two lines long, that says so in terms.
This page sets out what that Act says about who it applies to, in its own words; what a recent decision of the Delhi High Court has said about one part of it; and what the alternative route is, which is open to any two people in India.
We will say at the outset what we say on the phone: if the route you have assumed may not be the right one for you, we will tell you before you pay us anything. That is the practical point of the whole page.
Came here for the practical steps instead? The order of events, the paperwork and the timelines are all covered across the process, documents and registration pages, while our prices are listed on the fee page.
Section 2 of the Hindu Marriage Act, 1955 is headed "Application of Act", and it is the first thing anybody should read and almost the last thing anybody does.
| The Act's own words | What it covers |
|---|---|
| Section 2(1)(a) — the Act applies "to any person who is a Hindu by religion in any of its forms or developments, including a Virashaiva, a Lingayat or a follower of the Brahmo, Prarthana or Arya Samaj". | Worth noticing on this website in particular: the Arya Samaj is named in the statute itself, in the opening clause. A follower of the Arya Samaj is within the Act by its own words, not by anybody's interpretation. |
| Section 2(1)(b) — "to any person who is a Buddhist, Jaina or Sikh by religion". | Three more religions brought inside the same Act, which surprises people who assume the word "Hindu" in the title is the whole of its reach. |
| Section 2(1)(c) — "to any other person domiciled in the territories to which this Act extends who is not a Muslim, Christian, Parsi or Jew by religion, unless it is proved that any such person would not have been governed by the Hindu law or by any custom or usage as part of that law" in respect of the matters the Act deals with. | A wide residual clause with a carve-out at the end of it. Note the words "or by any custom or usage as part of that law" — custom is inside the enquiry, not outside it. |
| The Explanation treats as Hindu, Buddhist, Jaina or Sikh: a child both of whose parents are; a child one of whose parents is "and who is brought up as a member of the tribe, community, group or family to which such parent belongs or belonged"; and "any person who is a convert or re-convert" to those religions. | This is how the Act deals with mixed and converted households, and it is the clause that answers a great many questions people assume are unanswerable. |
| Section 2(3) — the expression "Hindu" throughout the Act "shall be construed as if it included a person who, though not a Hindu by religion, is, nevertheless, a person to whom this Act applies by virtue of the provisions contained in this section." | A drafting device, and a useful one: the Act's own definition of who it covers governs the word wherever it appears. |
Read all of that and the Act looks generous in its reach. Then comes the sub-section this page exists for.
Section 2(2), quoted whole:
"Notwithstanding anything contained in sub-section (1), nothing contained in this Act shall apply to the members of any Scheduled Tribe within the meaning of clause (25) of Article 366 of the Constitution unless the Central Government, by notification in the Official Gazette, otherwise directs."
Take it apart slowly, because every phrase is doing work.
"Notwithstanding anything contained in sub-section (1)." It overrides everything in the table above. However wide sub-section (1) is, this comes after it.
"Nothing contained in this Act shall apply." Not part of the Act, not the registration provisions only — nothing in it.
"To the members of any Scheduled Tribe within the meaning of clause (25) of Article 366 of the Constitution." The constitutional definition, not a loose description, and membership of a Scheduled Tribe is a question of fact.
"Unless the Central Government, by notification in the Official Gazette, otherwise directs." There is a route by which the position can be changed, and it is a notification route, not a private arrangement.
Why this matters in Munirka and Ber Sarai rather than in most of Delhi. A great many couples in this belt come from communities that are Scheduled Tribes, and a great many of them have grown up entirely inside the ordinary Indian mainstream — school, university, a job in Delhi, friends from everywhere. It has simply never occurred to them that the marriage statute everybody around them uses contains a sub-section that mentions them by name.
And they usually discover it in the worst way: at a counter, on the morning they had set aside, with both families waiting.
That is the entire reason this page exists — so that the conversation happens on a phone, weeks earlier, and costs nothing.
The sub-section reads as though it settles everything, and it does not. It has been considered by courts, and one recent decision is directly on the point.
In a judgment delivered on 6 November 2025, a Division Bench of the Delhi High Court held that the exclusion in section 2(2) is not absolute. The Bench took the view that where members of a tribe voluntarily adopt Hindu customs and rites, they are not shut out of the Act, observing that "if members of a tribe voluntarily choose to follow Hindu customs, traditions, and rites, they cannot be kept out of the purview of the provisions of the HMA, 1955." On the facts before it — a ceremony performed with Hindu rites — the wife's petition under the Act was held to be maintainable.
Three things follow, and we would rather state them carefully than usefully.
One: how the marriage was actually solemnised matters. The enquiry the Bench conducted was about what the couple in fact did, not about a label. That is consistent with how this whole Act works — section 7 makes the rites the operative act — and it is consistent with section 2(1)(c), which asks whether a person would have been governed by Hindu law "or by any custom or usage as part of that law".
Two: it is fact-specific, which cuts both ways. A decision that turns on what a particular couple did is not a rule that covers every couple. A household that has continued to marry under its own customary law is in a different position from one that has not, and nobody on a website can tell you which yours is.
Three: the law here is genuinely developing. Judgments on section 2(2) exist from several High Courts and the position is not something we are going to summarise in a paragraph and call settled. Where it matters to a couple, it matters enough to be worth an advocate's half-hour rather than a website's confident sentence.
What it changes for a couple in this belt is practical and small. It means the answer is not automatically "no", it means the ceremony you actually perform is part of the picture, and it means this is a conversation to have before a date is fixed rather than after.
Whatever the answer to the question above turns out to be, there is a second route, and its opening words are the reason it exists.
Section 4 of the Special Marriage Act, 1954 provides that, notwithstanding anything in any other law relating to the solemnisation of marriages, "a marriage between any two persons may be solemnized under this Act" if the conditions it lists are met at the time of the marriage — among them that "neither party has a spouse living" and that "the male has completed the age of twenty-one years and the female the age of eighteen years", along with the conditions about capacity to consent and prohibited degrees.
"Any two persons." That is the phrase. The Special Marriage Act does not ask what religion either party is, what community either belongs to, or which personal law would otherwise govern them. It is the route Parliament provided precisely so that the answer to those questions does not have to be reached.
What it costs in practice, and we say this to everybody rather than only here: the civil route carries its own residence condition, and a notice that is entered, displayed and open to objection for thirty days. It is slower, it is more public, and for a couple who would prefer neither, that is a real cost. Our court marriage page sets the whole of it out.
But it is available. Nobody in this belt is in a position where they cannot marry. The only question is which route fits, and that is a question worth settling early rather than at a counter.
This belt produces the combination more often than anywhere else in the city: one partner from a community that is a Scheduled Tribe and one who is not; one partner Christian and one Hindu; one from a family that married under customary law for generations and one whose family has used the ordinary route for as long as anybody remembers.
The honest summary is short. Where a single personal law does not comfortably cover both of you, the Special Marriage Act is the route that does not need it to, because it applies to any two persons. That is not a second-best outcome and it is not a compromise; it is the mechanism Parliament built for exactly this.
What we will not do is pretend the choice has no consequences. The civil route's notice period is real, and elsewhere on this site we set out that marrying under that Act has effects beyond the ceremony, including on how succession is governed for some couples. Those are matters for an advocate and for the two of you, not for us, and our inter-religion page is where this site deals with them at length.
And a word about conversion, because somebody always suggests it. Nobody should change or declare a religion in order to make a form simpler. We will not suggest it, we will not arrange it, and a couple who tells us they are being pushed towards it will hear us say plainly that a lawful route already exists which requires nothing of the kind.
This is the most sensitive subject on this website and the limits matter more than usual.
It is not telling you what your status is. Whether a person is a member of a Scheduled Tribe within the constitutional definition is a question of fact about that person and their community, and nothing here decides it.
It is not saying anybody cannot marry. Section 2(2) is about which Act applies. It is not a prohibition, and the Special Marriage Act is open to any two persons.
It is not a summary of the case law. One recent Delhi High Court decision is described above because it is directly on the point. Other decisions exist, the position is developing, and a paragraph on a website is not a substitute for advice.
It is not saying custom is a lesser thing. A community's own marriage customs are law for those governed by them, and the Hindu Marriage Act itself treats custom as part of the enquiry rather than an exception to it. Nothing here suggests anybody should abandon their own rites.
And it is not advice. We solemnise and register marriages. We do not advise on personal law, on tribal status, on caste or community certificates, or on which law governs anybody; we take no matrimonial dispute; we appear before no court or authority; and we accept no payment for any of that. Where a couple's position is genuinely uncertain, the right half-hour is an advocate's — and legal aid at State expense, available to a woman without any income test, is described on our Vikaspuri page.
Because it costs us money and saves couples a great deal more.
The commercial thing to do with a page like this would be to leave it off, take the booking, and deal with whatever happens on the morning. We would rather be the business that says the awkward thing first. A couple who arrives at a counter and is turned away has lost the day, the leave, the witnesses and often the family's goodwill, and none of that is recoverable by us afterwards.
So the position is simple and it is the same one we take on every other page. Tell us early. If the route you assumed does not fit, you will hear that before you pay anything. If the civil route is what fits, we will say so even though it is slower and even where you would rather it were not the answer. And if what you actually need is an advocate rather than a marriage service, you will be told that too, free, on the first call.
It bears repeating, because people get it the wrong way round: registration does not create a marriage. Under section 7 of the Hindu Marriage Act the rites do, on the day they are performed, and Order 8 of Delhi's 2014 Order says registration does not go to validity. Section 8 names a narrower purpose for itself — making the fact simple to prove. Which is exactly what every other page on this site is about, and exactly why the first question, in this belt, has to be which Act you are proving it under.
No time limit applies. Any earlier year and any state. Delhi's Order carries two set amounts — ₹500 for a filing inside the second sixty days and ₹1,000 after that — each of which the ADM or DM may waive, and neither rises however long it is left. Bringing a 2015 ceremony onto the record costs no more than one held days ago.
Generally useful as support: a photograph in which the rites are unmistakably under way and relatives from both sides can be seen; the printed invitation; any certificate given at the time; the community's own register entry where one exists; and later documents in which the two of you appear together.
Whatever else varies, three things do not: you both attend yourselves, carrying originals; a pair of witnesses comes with you; and the address is transcribed from the Aadhaar rather than recalled. Where not one document yet shows your own name against that address, building the first is what our Laxmi Nagar page is for, and the make-up of an older file is on the late registration page.
A practical point that catches couples in this belt more than any other, and it has nothing to do with the sections above.
Many communities issue their own marriage record. A church may enter the marriage in its register and give the couple a certificate. A village or clan body may record it. A students' or community association in Delhi may attest that the ceremony took place. These are real documents, they are often beautifully kept, and families quite reasonably treat them as the record of the marriage.
They are not a registration by the State, and they are not the same document as the certificate this website is about. Whether a particular community record has any effect for any particular purpose depends on the law governing that community and is not something we can tell you. What we can say is what the offices ask for, and what they ask for is the State's certificate.
This is not a criticism of those records and you should keep yours. Where a marriage was solemnised under a community's own rites and recorded in its register, that record is frequently the single most useful piece of supporting material when the marriage is later brought onto the State's record — often better than photographs, because it carries a date, names and a signature.
Three things to do with it. Keep the original safe and do not send it anywhere. Get a clear photograph of it on a phone. And mention it when you ring, because it changes what we ask you to bring.
And if somebody has told you that your community certificate is "the same thing" and no further step is needed — that is the assumption that costs families years, and it is almost always discovered by a widow at a counter rather than by a couple in time to fix it.
The second practical problem here, and it is one of documents rather than of law.
A typical couple in Munirka or Ber Sarai holds an Aadhaar printed with an address two thousand kilometres away, a college identity card, a rented room with no written arrangement, a bank account opened on a hostel address, and a phone number registered to somebody who left Delhi in 2022.
What the marriage file needs is narrower than people fear. Identity, age, and where each of you actually lives. Not proof of ownership, not a lease, not a landlord's cooperation.
Where the address is the difficulty, the usual answer in this belt is to create one clean record before anything else — most commonly by getting a bank account's address updated, then the Aadhaar itself, then the electoral roll. It is not fast, and it is exactly why this is a conversation to have several weeks before a date rather than the week of it. Our Laxmi Nagar page goes through how that first record is built, and our Timarpur page deals with what an out-of-state Aadhaar does and does not decide.
Send photographs before you travel anywhere. Free, ten minutes, and in a belt where one of you may be leaving the city in three months it is the single most valuable ten minutes available.
Their role is a modest one. A pair of people turn up and add their signatures in front of the officer to two propositions: that the couple standing there are the couple the file identifies, and that the ceremony happened. They guarantee nothing and take on no obligation. Each of them arrives with two documents in their own name — one bearing a photograph, one establishing an address. Nothing is filed beforehand, and nobody may sign on behalf of an absentee. Eligibility is set out on our witnesses page.
The difficulty here is not willingness but permanence. This is a belt people pass through. The friend who signs today may be in Bengaluru next year and in Guwahati the year after, and a certificate can need a witness traced two decades later.
So prefer the person who will be findable. A relative, someone with family in Delhi, anybody whose parents' address will still reach them. A hostel neighbour with a phone number that will change twice is the worst available choice, however close you are now.
Take down more than a name. A permanent address, a parent's phone number, an email that is not a university one. It costs nothing at the time and is worth a great deal later.
And no signature is bought. We arrange none, and anybody offering should be sent away. A name from somebody who was never in the room fails precisely where the document is examined hardest.
Two certified copies, and in this belt make it three. One with you, one with family at your home address wherever that is, and one somewhere in Delhi if you are going to be here for a while. The extra copy costs little and is worth a great deal to somebody who has moved twice since.
Record three things in the first week: which office issued the certificate, the date its entry bears, and the serial number in the register. With those in hand a duplicate is one short application; lacking them, somebody must go through the records hunting a name against an approximate year.
Take pictures and keep them somewhere both of you can open on whatever device is to hand — which counts for more than usual where the two of you may end up living in different cities.
Check the certificate field by field the day it comes. Compare each name with the Aadhaar instead of trusting recall, watching especially how names have been rendered into English — the commonest source of trouble in files from this belt. Then look at the fathers' names, the dates of birth against the age proof handed in, the ceremony date, the two addresses and the register's numbering. A correction requested now means filling in a form and waiting a little. The same slip discovered fifteen years later, in another state or another country, is an altogether heavier problem.
This website prints no office names, deliberately. Where a file belongs follows the address exactly as written; the districts were reorganised through 2026; and any name set in type here could be stale by the time somebody relied on it. Give us the address exactly as the Aadhaar words it and we will work out, at no charge, where it reports today. Redrawing a boundary afterwards leaves an issued certificate untouched, and an old register that seems to have gone missing has simply passed to the office that took over that area — our Mayur Vihar Phase 2 page deals with writing in first and turning to RTI only afterwards, and the Lajpat Nagar page with a file that has gone nowhere.
The state question here is different from the rest of Delhi. Elsewhere on this site the issue is a boundary a few kilometres away. In this belt the alternative is usually a home state a long way off, with its own registration system and its own rules, and a journey that costs a week rather than an afternoon. Two things are worth knowing. A marriage is solemnised wherever the rites are physically performed, so a ceremony in Delhi is solemnised in Delhi. And residence is a fact about where you actually live, which for a person whose whole life is in Munirka is Delhi, whatever an old card prints. Where the honest answer is nevertheless that your home state suits the file better, we will say so.
| Area | What the file usually turns on here |
|---|---|
| Munirka village and DDA flats, Ber Sarai, Kishangarh | Which Act applies, and an address that belongs to another state. |
| Katwaria Sarai, Hauz Khas village, Green Park | Rented rooms with no written arrangement; one clean record comes first. |
| R K Puram sectors, Vasant Gaon, Sector 12 onwards | Government quarters — address proof there is dealt with on our Lodhi Colony page. |
| Vasant Kunj, Mahipalpur, Rangpuri | See our Vasant Kunj page. |
| Saket, Malviya Nagar, Hauz Rani | Covered by our Saket and Malviya Nagar pages. |
| Couples marrying across communities | The civil route applies to any two persons — our inter-religion and inter-caste pages set out what follows. |
| Couples leaving India after the wedding | Register while both of you are here; attestation and apostille come afterwards, as our NRI page explains. |
| Families whose home state is far away | Which of the two genuinely suits this file better is something we will state plainly, regardless of what it costs us. |
One — assuming the ordinary route applies without asking. Section 2 of the Act says who it applies to, and section 2(2) says who it does not. Both are worth two minutes before a date is fixed.
Two — assuming section 2(2) is a bar on marrying. It is about which Act applies. The Special Marriage Act is open to any two persons.
Three — assuming a court decision settles your case. The Delhi High Court's reading turns on what a particular couple actually did. Yours is a question of fact too.
Four — treating a community or church certificate as the State's registration. It is not, and the assumption is usually discovered by a widow rather than by a couple.
Five — throwing away that community record. It is often the best supporting document there is, because it carries a date, names and a signature.
Six — leaving the address problem until the week of the wedding. Updating a bank address, then the Aadhaar, then the roll takes weeks, not days.
Seven — choosing a witness who will have left Delhi. Permanence matters more than closeness here.
Eight — taking down only a name for a witness. A permanent address and a parent's number cost nothing now and are worth a great deal later.
Nine — letting somebody suggest a conversion to simplify a form. A lawful route already exists that requires nothing of the kind, and we will say so.
Ten — keeping both copies of the certificate in a rented room. In a belt people move through, one copy belongs with family wherever home is.
Our whole price list. Replacement copies, corrections to an entry, apostille work, the managed package and what the government collects separately all sit on the fee page.
| Route | Our fee | Who it suits here |
|---|---|---|
| Arya Samaj ceremony at our mandir | ₹5,100 | The rites alone, ending with the mandir's certificate — the Arya Samaj being named in section 2(1)(a) of the Act itself. You are married from that day under section 7, with no State register aware of it yet. |
| Ceremony with registration handled | ₹7,100 | Ceremony and State record together, where the Hindu Marriage Act route fits the couple. |
| A wedding already held, brought onto the record | ₹6,000 | Any earlier year and any state, including a ceremony performed under a community's own rites and recorded in its own register. |
| Special Marriage Act, whole route | ₹15,000 | The route that applies to any two persons, whatever law would otherwise govern either of them. Slower, with a thirty-day notice open to objection. |
The State's own collections come on top of ours and amount to three receipted items: ₹100 for the Marriage Clerk, the ₹200 the 2014 Order attaches to an application, and — where the civil route is taken — ₹15 for the District cashier. For a wedding from an earlier year the same Order adds two fixed amounts, ₹500 in the second sixty-day stretch and ₹1,000 beyond it, either of which the ADM or DM can waive; waiting longer does not increase them.
Seven things are not available from us at any price: witnesses; a date that did not happen; a certificate where only one of you attended; an assurance about how any officer or court will decide; any advice on personal law, tribal status, or caste or community certificates; any suggestion or arrangement of a conversion; and representation before a court or an authority. And where the route you assumed does not fit, we will tell you before taking a rupee, including where the honest answer costs us the booking.
Sourced — the Hindu Marriage Act, 1955, section 2. Sub-section (1)(a): the Act applies "to any person who is a Hindu by religion in any of its forms or developments, including a Virashaiva, a Lingayat or a follower of the Brahmo, Prarthana or Arya Samaj"; (1)(b): "to any person who is a Buddhist, Jaina or Sikh by religion"; (1)(c): "to any other person domiciled in the territories to which this Act extends who is not a Muslim, Christian, Parsi or Jew by religion, unless it is proved that any such person would not have been governed by the Hindu law or by any custom or usage as part of that law in respect of any of the matters dealt with herein if this Act had not been passed." The Explanation, treating as Hindu, Buddhist, Jaina or Sikh a child both of whose parents are; a child one of whose parents is "and who is brought up as a member of the tribe, community, group or family to which such parent belongs or belonged"; and "any person who is a convert or re-convert". Sub-section (2), quoted whole: "Notwithstanding anything contained in sub-section (1), nothing contained in this Act shall apply to the members of any Scheduled Tribe within the meaning of clause (25) of Article 366 of the Constitution unless the Central Government, by notification in the Official Gazette, otherwise directs." And sub-section (3), construing "Hindu" throughout the Act to include a person to whom the Act applies by virtue of that section.
Sourced — the Special Marriage Act, 1954, section 4, under which "a marriage between any two persons may be solemnized under this Act" where its conditions are met at the time of the marriage, including that "neither party has a spouse living" and that "the male has completed the age of twenty-one years and the female the age of eighteen years", together with its conditions on capacity to consent and prohibited degrees. The same Act supplies the civil route's residence condition, its Marriage Notice Book and the thirty days a notice lies open to objection.
Reported — the Delhi High Court. A Division Bench decision of 6 November 2025, holding that the exclusion in section 2(2) is not absolute and observing that "if members of a tribe voluntarily choose to follow Hindu customs, traditions, and rites, they cannot be kept out of the purview of the provisions of the HMA, 1955." It is described here, not analysed, and it is one decision rather than the whole of the law on the point.
Sourced — the rest. From the Hindu Marriage Act also s.7, making the customary rites the solemnising act, s.5(ii) on consent, and s.8, enacted to make a marriage easier to prove. Delhi's 2014 Order gives Order 8, the ₹200 application fee, the sixty-day window and the two late amounts. The ₹100 and ₹15 items and the expected timescales are published by the Delhi Revenue Department. BNS s.236 deals with untrue declarations, and the Ministry of External Affairs publishes attestation and apostille rates.
What this page cannot say. Whether any person is a member of a Scheduled Tribe within the constitutional definition. Which law governs any particular couple, or what any community's customary law provides. What effect any community, church or clan record has for any purpose. How any court would decide any case, or how the law on section 2(2) will develop. What anybody should do. And which office serves a given address, allotted on the exact address after the 2026 boundary changes. Plainly: we solemnise and register marriages. We advise on no personal law, no tribal status and no caste or community certificate; we suggest and arrange no conversion; we take no matrimonial dispute; we appear before no court or authority; and we take no payment for any of that. Section 2 is set out here so that a couple can read it themselves, weeks before a date, rather than hear about it at a counter. Anything uncertain belongs with an advocate.
One — tell us where each of you is from and how the ceremony is to be performed, or was performed. That one sentence is what lets us tell you honestly which route fits before anything is paid.
Two — give us the address each of you actually lives at, read off the Aadhaar rather than recalled, and say if it prints another state.
Three — mention any community, church or clan record of the marriage, and send a photograph of it. It changes what we ask you to bring.
Ring +91 8376863962. Nothing about payment arises until you have heard which route applies, our price for it, and the government's separate share. If the honest answer is that the civil route is yours, or that your home state suits the file better, or that an advocate is who you actually need, that is what you will be told, and it costs nothing to find out.
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