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In modern times most of the countries have a mixture of communities and groups belonging to differentculture and religions. The question arises, what should be the basis of the peaceful existence of these communitiestogether and how should the State act to ensure equality for each of them?

The answer lies in understanding the concept of secularism and secular State.

In history there have been examples of clashes and violence between the communities and groups on the nameof religion. Presently there are examples of countries which don't give equal rights to all their citizens. Peoplebelonging to one particular religion are favoured more than others by the state like Jews in Israel and SunniMuslims in Pakistan,etc. Even countries have State religion like Sunni Islam in Pakistan and Arab. Even inIndia there have been incidents in which members of one community are targeted and victimized on the

account of their religious identity. In other words, basic freedom enshrined in the Human Rights Charter andconstitution is denied.

Apart from these there have been discrimination within the religious community. Most of the religions in theworld do not treat male and female members on an equal footing. In religions such as Hinduism, some sectionshave faced persistent discrimination. For example dalits have been barred from entering Hindu temples. In

some parts of the country, Hindu woman cannot enter temples.

Thus, religious domination cannot be identified only with inter-religious domination. It takes another conspicuousform, namely, intra-religious domination. As secularism is opposed to all forms of Institutionalized religious

domination, it challenges not merely inter-religious but also intra-religious domination.

So, Secularism is a normative doctrine which seeks to realise a secular society, i.e., one devoid of either religious orintra religious domination. It promotes freedom and equality between, as well as within, religions. It also involves therole of the state in a multi religious society.

What a Secular State means?

In modern societies, states have enormous public power. How they function is bound to make a crucialdifference to the outcome of any initiative to create a society less ridden with inter-community conflict andreligious discrimination. For this reason, we need to analyse what kind of state is needed to prevent religiousconflict and to promote religious harmony?

The salient characteristics are:

a) State must not be run by religious group:

To prevent domination of by any religious group, a State must not be run by the heads of any particularreligion. A state governed directly by a priestly order is called theocratic. Theocratic states, such as the Papalstates of Europe in medieval times or in recent times the Taliban-controlled states, lacking separation betweenreligious and political institutions, are known for their hierarchies, and oppressions, and reluctance to allowfreedom of religion to members of other religious groups. To have harmony, freedom and equality religiousinstitutions and state institutions must be separated. To be truly secular, a state must not only refuse to betheocratic but also have no formal, legal alliance with any religion.

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b) State should protect both believers and non-believers:

Secularism seeks to ensure and protect freedom of religious belief and practice for all citizens. Secularism isnot about curtailing religious freedoms; it is about ensuring that the freedoms of thought and conscience applyequally to all believers and non-believers alike.

c) State should maintain democracy and fairness:

In a secular democracy all citizens should be equal before the law and parliament. No religious or politicalaffiliation gives advantages or disadvantages while religious believers are citizens with the same rights andobligations as anyone else. Secularism champions human rights above discriminatory religious demands. Itupholds equality laws that protect women, LGBT people and minorities. These equality laws ensure that non-believers have the same rights as those who identify with a religious or philosophical belief.

Hence a secular state must be committed to principles which include peace, religious freedom, and freedom fromreligiously grounded oppressions, discrimination and exclusions, as also inter-religious and intra-religious equality.

Secularism is one of the ideals of the Indian constitution. Preamble of our Constitution provide for India tobe a secular state. It secures social justice, liberty of belief faith and worship and equality of status and of

opportunity to all its citizens. These values make credential for India to be a secular country.

There are several provisions in the constitution which provide for the state to act in a secular manner. Fundamentalrights guaranteed by the constitution to its citizens form the solid base for inter-religious and intra-religious

equality. They also restrict state power to favour any particular religious group.

Article 14 of the Constitution of India provides for the equality before the for all the law to all its citizens

Article 15 prohibits the discrimination on ground of religion, race, caste, sex or place of birth. It is essentialthat these public services are secular at the point of use so that no-one is disadvantaged or denied access on

grounds of religious belief (or non-belief.)

Secularism seeks to provide equal opportunity to all citizens in matters of employment or appointment to any

office under state without discrimination apart from essential qualification for the post. Article 16 of our

constitution defends this right for all its citizens, while Article 17 addresses the issue of Intra religious inequalityby abolishing the untouchability.

Secularism also seeks to defend the freedom of religious and other belief, and protect the right to manifestreligious belief insofar as it does not impinge disproportionately on the rights and freedoms of others.

Secularism ensures that the right of individuals to freedom of religion is always balanced by the right to befree from religion.

Article 25 explicitly mention about religious freedom for individual i.e. freedom of conscience and free profession,

practice and propagation of religion, similarly religious minorities also have a right to exist and to maintain theirown culture and educational institutions.

Article 26 defend the right of a religious community to manage its religious affairs, similarly Article 29 and30 ensures the collective freedom of religion i.e. minority's right to protect their culture and establish andadminister educational institutions. This is very different from western secularism which interprets freedom andequality in an individualist manner.

Indian Constitution does not favour complete separation of the religion from the state. In India as per Article27 of the constitution, state cannot favour any particular religion however it can promote all religions equally.

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Certain Duties mentioned in Article 51A make the secular thread stronger by participation of citizens. Theseinclude to abide by constitution and respect its ideals and institutions, to uphold and protect the sovereignty,

unity and integrity of India to promote harmony and the spirit of common brotherhood amongst all the peopleof India transcending religious, linguistic and regional or sectional diversities, to value and preserve the richheritage of the country's composite culture and to develop scientific temper, humanism and the spirit ofinquiry and reform.

Article 326 of the constitution ensures the democratic participations of the entire citizens so that the democracy

should be truly representative. This article provides that no person to be ineligible for inclusion in, or to claimto be included in a special, electoral roll on ground of religion, race, caste or sex. It provide for one generalelectoral roll for every territorial constituency to either house of Parliament or to the house or either houseof legislature of state. A democracy cannot be truly secular without equal right to its citizens with equalfooting to elect their representative.

The constitution of India protects the diversity of India and entrusted the higher judiciary with the task ofprotection of fundamental rights of the citizens and basic structure of the constitution, which includessecularism as a fundamental feature. It also provide for the limited and positive intervention of the state in

religious affairs to reform it and conform to human values with rationale attitude.

Thus, AS, the secular character of the Indian state is established by virtue of the fact that it is neither

theocratic nor has it established any one or multiple religions. Beyond that it has adopted a very sophisticatedpolicy in pursuit of religious equality. This allows it either to disengage with religion in American style, orengage with it, if required.

As defined in the preamble of Indian Counstitution, Constitute India into a Sovereign, Socialist, SecularDemocratic Republic to secure to all it citizens.

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The idea of secularism has been engrained in the Indian Culture since time immemorial.

Secularism is the principle of the separation of government institutions and persons mandated to represent the

state from religious institutions and religious dignitaries.

Why are we secular? India being still a traditional society that contains not one, but many traditions owing theirorigin in part to the different religions that exist here thus, importance of being secular arises more in India.

In India secularism either means, in the words of Mahatma Gandhi, 'goodwill towards all religions' (SarvadharmaSadhbhava), or in a narrower formulation, it is a negative or defensive policy of religious neutrality (DharmaNirpekshata) or as the Constitution of India declares, panthanirpeksha i.e. denominationally neutral, the idealof freedom of religion.

Pre-British Philosopies

• Indus Valley civilization: Past Indian cultural memory goes back to the Indus Valley civilization, apredominantly secular one in which the religious element, though present, did not dominate the scene.

• Aryan civilization: The Aryan civilization, however, drew sustenance from and sought to circumscribehuman actions and aspirations within religion and to inflict on societie’s brahmanical supremacy. Aryansbrought new religion based on Vedas and Brahmins dominated intellectual life of north India. But a sectionof Brahmins also migrated to south and evolved new cults marrying Vedic cults with Dravidian ones.Whereas the Vedic Philosophy emphasized on tolerance and respect for all religions. "ekam sad viprabahudha vadanti", A Rig vedic phrase, this is supposedly taken to mean that "all religions are same". Amost common translation runs as "truth is one, wise call it by many names".

• Buddha: Then emergence of Buddha with his great ideals of social equality and universal love producinga ferment on the Indian social scene. He worked for the emancipation of downtrodden. He preached: "Gounto all the lands and say that all men are equal."

• Jainism: Anekantavad does not mean compromising or diluting one's own beliefs, principles or values. Itallows us to understand and be tolerant of conflicting and opposing views, while respectfully maintainingthe validity of one's own views. Anekantavad encourages its adherents to consider the views and beliefsof their rivals and opposing parties. Democracy, freedom of speech and freedom of religion, tolerance,and secularism impliedly reflect the Jain philosophy of Anekantavad.

• Medieval Period: Kabir, Nanak and Tulsidas whose vision embraced and harmonized the diverse religions.Kabir reasoned with religion, in moving poetry . "If god be within mosque, then to whom does this worldbelong? If Rama be within the image then who is there to know what happens without?" Nanak alsoproclaimed his creed of culture synthesis, "There is no Hindu or muslims but man". Religion consistednot in mere words. He who looked all man as equal is religious. Religion consistent not is wandering totombs or places of cremation, nor in bathing in places of pilgrimage."

There was also tradition of tolerance between religions due to state policies of Ashoka and Akbar. Ashoka's

edicts clearly spell out policy of religious tolerance and Akbar used to hold inter-religious dialogue among

INDIAN PHILOSOPHY ON SECULARISM

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followers of different religions and also followed the policy of tolerance and even withdrew the ‘Jizya Tax’ (polltax on Hindus which was an irritant).

The modern Indian secularism has taken off from the past but retains the core elements from previous times.Most of the rulers (foreign or Indian) adopted a policy of tolerance towards different faiths. The Greeks,Kushans, Muslims who ruled at different times in the form of small kingdoms or as a big empire usually gave

grants and endowments to temples, mosques and churches.

Different view of Indian Philosophers on Secularism

Gandhiji: Gandhiji was a man of God with a secular mission, a political leader with a religious appeal. He liftedreligion to great heights. To me God is Truth and Love" he said, "God is ethics and morality, God is fearlessness.The multi-religious society found Gandhiji pleading for mutual respect and tolerance of the devotees of thedifferent religions; to him" the soul of the religious in one, but it is practice in a multitude of forms". Again,he struck a secular note: "Hindustan belongs to all these who are born here, will Indian-Raj, without distinctionof religion, Religion is a personal matter which should have no place in politics."

Jawaharlal Nehru: Jawaharlal Nehru explained his view on secularism in 1961, just few years before his deaththat, We talk about a secular state in India. It is perhaps not very easy even to find a good word in Hindi for"secular". Some people think it means something opposed to religion. That obviously is not correct. It is a statewhich honors all faiths equally and gives them equal opportunities."

Sarvapelli Radhakrishnan, An Indian philosopher- statesman described secularism in India as "an attitude oftrue humility" which respected "the conscience of all individuals." He considered Indian secularism is "notirreligious and not narrowly religious, but deeply spiritual."

Dr. B.R. Ambedkar: What should be the policy of the State, how the Society should be organised in its socialand economic side are matters which must be decided by the people themselves according to time andcircumstances. It cannot be laid down in the Constitution itself, because that is destroying democracy altogether.

British Policy

During British times, Lord Curzon established Archaeological survey of India in the early part of the 20th

century for the protection and preservation of national monuments. This was a major step which led to thediscovery and protection of Hindu, Buddhist, Jaina, Sikh, Muslim and Christian monuments. There were twonoted archaeologists, namely, Sir John Marshal and Sir Mortimer Wheeler who left deep an imprint on the

others who continued their work. British government established a religious endowment department to givegrants for the upkeeping of temples etc. All these policies and practices were continuing up to the present infree India.

Conclusion

When the term was first used in 1851, secular had only one basic meaning. It described laws relating to moralsand social values as having been created by human society in order to ensure the well-being and harmonious

functioning of the society but Indian philosophy have been giving different dimension to the secularism.

In India, Secularism did not mean practicing irreligious atheism. On the contrary, it meant an exercise inpeaceful coexistence among faiths. India believes in "Sarva Dhrama Sama Bhava" feeling, which reflects its

plural society with secular state which is totally different than the secular concept of western society.

The challenge is not to abandon secularism, but to formulate it as a philosophy with spiritual values, rather thansolely a policy of the state.

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A secular state must be committed to the principles and goals which are at least partly derived from non-religious sources. These ends should include peace, religious freedom and freedom from religiously groundedoppressions, discrimination and exclusions, as also inter-religious and intra-religious equality.

To promote these ends the state must be separated from organized religion and its institutions for the sake of

some of these values.

Here we are discussing the two models of Secularism: The mainstream western conception best representedby the American state, and an alternative conception best exemplified by the Indian state.

The Western Model of secularism

All secular states have one thing in common: they are neither theocratic nor do they establish a religion.

However, in most commonly prevalent conceptions, inspired mainly by the American model, separation of

religion and state is understood as mutual exclusion: The state will not intervene in the affairs of religion and,

in the same manner; religion will not interfere in the affairs of the state.

Each has a separate sphere of its own with independent jurisdiction.

No policy of the state can have an exclusively religious rationale. Similarly no religious classification can be

the basis of any public policy. If this happened there will be illegitimate intrusion of religion in the state which

will be against the concept of secularism.

Similarly, the state cannot aid any religious institution. It cannot give financial support to educational institutions

run by religious communities.

Nor can it hinder the activities of religious communities, as long as they are within the broad limits set by the

law of the land. For example, if a religious institution forbids a woman from becoming a priest, then the state

can do little about it.

If a religious community ex-communicates its dissenters, the state can only be a silent witness. If a particular

religion forbids the entry of some of its members in the sanctum of its temple, then the state has no option

but to let the matter rest exactly where it is.

On this view, religion is a private matter, not a matter of state policy or law.

These common conceptions interpret freedom and equality in an individualist manner.

Thus, there is little scope for community-based rights or minority rights as state cannot interfere or make

policies to provide them any exclusive right.

This concept of secularism is suitable for the Western nations as most western societies were marked by a great

deal of religious homogeneity but on the flip side issues of inter-religious (and therefore of minority rights)

equality have often been neglected.

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The Indian Model of Secularism

Indian secularism is an imitation of western secularism as concept has been taken from the western world buta careful reading of our Constitution negates this assumption.

Indian secularism does not focus only on church-state separation, the idea of inter-religious equality is equallycrucial to the Indian conception.

The Differences are as follows:

a) It emphasis on inter-community equality. Government has taken many initiatives to remove untouchabilityor worked for emancipation of status of women within religions. (e.g. thinking to established UniformCivil Code in the country).

b) Supreme Court gives priority to the Constitutional principles and worked for emancipation of downtroddenand vulnerable section of different religion by giving judgments to maintain their human dignity.

c) Indian secularism deals not only with religious freedom of individuals but also with religious freedom ofminority communities. It has formed many programmes and policies for the upliftment of minorities andproviding them a sense of equality and belongingness to the Indian society. An individual has the right toprofess the religion of his or her choice. Likewise, religious minorities also have a right to exist and tomaintain their own cultural and educational institutions.

d) The Indian constitution bans untouchability (Under Fundamental Right, Article 17). The Indian state hasenacted several laws abolishing child marriage and lifting the taboo on inter-caste marriage sanctioned byHinduism. The State works for religious reforms.

Western Secularism Indian Secularism

Strict non-interference of religion and State supported religious reforms allowedstate in each other's affairs.

Less attention to community based Attention to minority rightsrights.

Equality between different sects of a Equality between different religious groups is a key concernreligion is emphasised.

Individual and his/her rights at the Rights of both individual and religious community protectedcentre.

Thus, Indian secularism allows for principled state intervention in all religions. For example, religiously sanctioned

caste-hierarchies are not acceptable within Indian secularism. Hence Indian secularism emphasis on principleof equality and maintenance of human dignity.

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"There should not be honor of one's own (religious) sect and condemnation of others without any grounds".[Ashokan rock edict].

Indian religions are known to have coexisted since ancient times. The juxtaposition of sculptures, belongingto different religions in Ellora (5th to 10th CE), bears a testimony to this. The constitution of India wasamended in this spirit to make "secularism", an integral part of India's democratic politics (42nd CAA).However despite displaying a spectacular spirit of accommodation and cohabitation, off late several fault lineshave emerged in the secular fabric of India, the roots of which lies in historical, social and political evolutionof Indian society.

Political factors

• Communal politics: In India religion is not just a spiritual affair. Rather it permeates everyday life. Sinceearly days of communal politics (pre-Independence time), the idea became stronger that political ambitionof one religious sect is necessarily different from one another. In modern day India, this artificial fault linehas been exploited by opportunistic political parties, who mobilize communal votes by fomenting communalhatred, quite an antithesis to accommodative secular politics displayed by Gandhi, Jawaharlal Nehru andMaulana Azad.

• Rising dominance of right wing forces over liberals: In recent times, right wing forces have polarizedpeople on religious line to attain their personal political goals. The phobia created against people of otherreligious sect (for all wrongs in the society), has led to alienation, which intern has led to more hatred.This is not confined to India alone. Western societies like France are going through same vicious cycle ofsuspicion, alienation and hatred, fueled by rightwing forces.

• Religious conversion: The incidences of religious conversion and reconversion have led to a complexsocio political tension, leading to violence in the name of religion.

Socio-economic Factor

• Disparity in social indicator: According to NSSO report, there is wide disparity in social indicators amongdifferent regions. While literacy rate is highest among Christians, Muslims fare the poorest. In employment

though Muslims far better than Christians and slightly poorer than Hindus, in qualitative sense, most

Muslims are self employed in informal petty jobs, leading to relative poverty and poor quality of life.

This disparity breeds a sense of alienation and victimization, leading to communal tension, posing a threatto secular spirit of India. (Majority of Kashmiri youth indulged in street violence today is unemployed).

• Rising intolerance: A common Indian today is more self centric, who is less involved in social affairs.

S/he is more sceptic, fearful and aggressive. The age old tradition of argumentation (ideological tolerance

of ancient India, Ibaadat khana of Akbar), is fast deteriorating. Frequent use of Sec.153A, 295A (Deliberateand malicious acts, intended to outrage religious feelings ), shows that tokenism has dominated over

spiritual fervor. This competitive zeal to protect and preserve "purity of religion" has led to conflicts and

animosity among religion and curtailed freedom of speech and secular spirit of India.

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• Modern technology: Modern technology like social media has acted as a double edged sword. While ithas empowered people with information of the world and blurred religious and ideological barriers, at thesame time it has become a potent weapon in the hands of miscreants (both inside and outside the country)to indoctrinate and instigate people to indulge into heinous acts of violence in the name of religion.Spreading of Islamic state ideology through social media, poses a serious threat to secular harmony ofIndia.

Other factors

The general rise in inter religious tension (example: in USA, France, Sri Lanka), and intra religious tension (inMiddle East, Pakistan), has impacted the secular discourse in India.

Initiatives to protect secular spirit of India:

• Constitution: The constitution of India protects fundamental right of religion to every individual, exclusivelyin Article 25-28 and inferred in Article 14, 15 and 16. Article 51(A) imposes a fundamental duty on everycitizen to promote harmony and the spirit of common brotherhood amongst all the people of Indiatranscending religious, linguistic and regional or sectional diversities.

• Supreme Court: Through progressive judgments, the Supreme Court has made secularism "a basic structure"of Indian constitution i.e. any law against the spirit of secularism can be declared void by it. Law acts asgreatest equalizer, bringing every citizen to an equal plain.

• Policy initiatives

a. Policies for development of backward communities: Initiatives like USTAD, ROSHNI, JIO PARSI,etc, to bring about all round socio-economic development of different religious communities.

b. Engaging different religious institutions to spread correct message and intent of religious literature tothe youth, as an antidote against indoctrination.

c. National youth policy, which emphasizes on sport for overall development of youth, can become abinding force between youth of different religions. Example: Indian cricket team displays the nationalspirit transcending religious barriers.

d. Doing away with contentious legislations like POTA and TADA.

• Role of progressive education: A secular and progressive education, which not only infuses scientifictemper and critical thinking in the child but also exposes the child to the long standing religious coexistence,is the need of the day. Secular themes of all religions like sufi philosophy of Islam and philosophy of"sarva dharma sambhava" should be an integral part of education.

• Role of Civil society: A well informed and vibrant civil society is indispensable for nurturing secular spirit.By rejecting sectarian propaganda, building cohesion through community celebration of festivals and byconscientious voting, civil society keeps the anti-secular forces at bay.

• Development of Tolerance: Tolerance is the capacity of recognizing and accepting characteristics thatdiffers from one's own. Tolerance is a personal decision that comes from an attitude that is learnable andembraceable, a belief that every person in earth is a treasure, vital to the health and prosperity of all.Tolerance is the virtue that makes peace possible, contributes to the replacement of the culture of war byculture of peace. Tolerance is not concession, consideration or indulgence. Tolerance is above all, an activeattitude prompted by the recognition of universal human rights and fundamental freedom of others. Itgives an atmosphere of mutual trust and cooperation which lays the foundation of peaceful society.Tolerance does not mean that only one person or party shows tolerance and the others do not. When some

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people disagree on a certain issue they must advocate and express their opinion in a respectful manner,and hateful and provocative words should not be used. Tolerance must be shown from both sides onissues, in order for it to be effective.

Conclusion

India is the land of birth for three of the ancient religions of world and a home to almost all major religions.Religious cohabitation dates back to ancient ages. Democratic argumentative culture and accommodation ofmultiple views is the bedrock of Indian way of life. The need of the time is to dig deep into the collective

conscience and take a clue from the past to mend the future road towards a harmonious society. Along withthis, Society in general and Government in particular should continuously strive to nurture secular ideas to wardof all potential threats to secularism.

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Secularism as a political philosophy means equality among all religions, freedom of religion and separation ofstate from religion. Secularism as doctrine opposes any sort of inter-religious domination, persecution on thebasis of religion identities. Indian Constitution not only declares Indian a secular state, but also providesfreedom of religion as a fundamental right. It ensures dignity of each and every individual.

India has not only been a secular state but also a secular society. Different sections of society has treated eachother religious feelings with respect, have never prevented other from practicing their faith and have neverallowed religion to effect other secular engagements like economic engagements.

Religious conversion, Re-conversion and secularism

In recent there have been many instances of Ghar Wapsi (re-conversion) which have hogged limelight. Themain reasons cited for such attempts are that initially all Indians were Hindus and later on they were converted

to Christianity and Islam. Therefore it is right to bring them to their original fold because they have been forcedto convert.

Indian Constitution provides freedom of religion and this includes freedom to convert from one religion toother. In this it is assumed that main force should be the inner conscience and the individuals' spiritual outlook.

But manipulation by others goes against the principles of secularism.

Another argument is regarding the difference in growth rates of different religious communities, which isbecause of socio-economic developments but given religious hue. For example the high growth rate (population)of Muslims is attributed to attempts to Islamization of country, not to high fertility rates because of economic

backwardness, lower child mortality and high life expectancy among muslims. This rumour mongering isagainst the secular principles of the country, because it attacks on the right to life, right to freedom of religion

and results into inter-religion antagonism and dominance.

Another issue is how state and society reacts to such issues. A secular state must condemn and prevent anyattempt of forced or manipulative conversion. Spreading of rumours or any other propaganda by one community

against other community must be dealt with seriously as it effects the basic fundamental right of freedom ofreligion. It attacks the principle of unity, acceptance of diversity and mutual respect which are the essence of

secularism. Any failure in this may have serious consequences for the future.

How to tackle such issues?

• Secular state and secular outlook must be equated with rationalism also. There should be attempts madeto inculcate scientific temper, spirit of rationalism and acceptance of diversity among all the diversereligious groups. So that they think about their actions and their consequences rationally.

• Attempts must be made to aware and enlighten different communities about the practices and beliefs ofother communities, the history through which different communities have gone, so that people are notfooled for political gains.

• The vary basis of religious conversion, like deprivations, discrimination etc. should be removed. Anyattempt to exploit with counter to such reactions should be dealt strictly under Indian criminal law.

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Criminal intimidation is punishable under India's Penal Code, and any attempt to force someone to convertto another religion would be covered under this.

• Many states in India have anti-conversion laws which prohibit forced conversion, these should be implementedsincerely.

It must be emphasized that religion is a way of life and which is influenced by geography, environment,institutions, etc. Initially different religions originated in different lands, but later on because of movement ofpeople these faiths intermixed. Many a time new religions were as a result of revolt against the ill practicesof older religions. Therefore there is a need to take religion as a way of life, and efforts must be made toreconcile it to the existing circumstances so that a rational and cordial approach can be developed which haverespect and tolerance towards all religions.