ABSTRACT
The basic difficulty in defining secularism is that it is always defined based on religion. In Indian multi-religious society, religion has no inclusive definition. Secularism emerged as an anti-thesis of theocracy. The basic ingredient of western secularism is separation of church and state, which has its roots in the Christian tradition based on Martin Luther’s idea of two kingdoms. The intra-religious domination in medieval Europe produced the liberalist idea of state’s in difference to religion.
But in India, morality is not a part of religion; instead religion is treated as a part of dharma rendering the concept of secular morality irrelevant. The Indian culture considers sovereign as the enforcer of dharma and priest as its preacher. Thus, the separation of religion from state would amount to separation of dharma from politics. Indian secularism introduced reservation and personal laws to tackle the problems of inter-religious domination, inequality, casteism etc, resulting in vote-bank politics, and protective discrimination descending into minority appeasement. This demands the evolution of a new ideology of secularism transcending religion. Indian secularism is bound to protect the religious freedom, cultural diversity and collective identity of people and strike a balance between state supremacy, collective identity and individual rights.
This paper deals with the etymology and development of Indian Secularism in both aspects of pre and post independence).
KEYWORDS: Western Secularism, Indian dharma, Religious freedom, Personal laws, Protective discrimination.
Introduction:
The doctrine of secularism is a child of Italian humanism born in the age of renaissance and reformation, fostered in France, named in England, and immigrated to India, a nation, in the words of Swami Vivekananda, that has “taught the world both tolerance and universal acceptance[1]”. Secularism is considered to be an asset to the homeland of religious diversity by the modernists. This theory is also criticised to be unnecessary to the nation that has remained tolerant and harmonious even before the origin of the concept itself. Secularism has always been a controversy in the Indian religious arena. The basic difficulty lies in adopting a clear-cut definition to secularism. It is always defined on the basis of religion. In every nation it is defined as the converse of a religious state. It is implemented as per the religious circumstances of every nation. Secularism has grown out of a mere political ideology or system into a very common usage, for example- secular society, secular community, etc. By dictionary meaning, it does not mean non-religious or anti-religious, but para-religious. Secularism is considered to be independent of religion or transcending religion. Hence, secularism has transformed from an independent political ideology to a mere anti-thesis of the religious interpretation of public life. This necessitates the definition of religion to define secularism.But in Indian context, we have a vast religious diversity to give an inclusive definition to religion. In the western mono-religious social arena, it is rather easier to define religion. The Indian judiciary was very well aware of this difference and its impact in adoption of secularism into the Indian soil. “The word religion has not been defined in the Constitution and it is a term which is hardly susceptible of any rigid definition. In an American case[2], it has been said ‘that the term religion has reference to one’s views of his relation to his Creator and to the obligations they impose of reverence for His Being and character and of obedience to His will. It is often confounded with cultus of form or worship of a particular sect, but is distinguishable from the latter.’ We do not think that the above definition can be regarded as either precise or adequate. Articles 25 and 26 of our Constitution are based for the most part upon Article 44(2) of the Constitution of Eire and we have great doubt whether a definition of “religion” as given above could have been in the minds of our Constitution-makers when they framed the Constitution. Religion is certainly a matter of faith with individuals or communities and it is not necessarily theistic. There are well known religions in India like Buddhism and Jainism which do not believe in God or in any Intelligent First Cause. A religion undoubtedly has its basis in a system of beliefs or doctrines which are regarded by those who profess that religion as conducive to their spiritual well being, but it would not be correct to say that religion is nothing else, but a doctrine or belief[3]. A religion may not only lay down a code of ethical rules for its followers to accept, it might prescribe rituals and observances, ceremonies and modes of worship which are regarded as integral parts of religion, and these forms and observances might extend even to matters of food and dress.”[4]
Secondly, by general consensus, secularism is considered as an idea of separating religion from public life. This very idea is criticised as a product of western world or Christian world because in Indian context, unlike other western religions, religion is not a matter of personal faith and devotion, but spirituality, culture and lifestyle. Hence, its separation from public life is highly impractical in Indian context. Secularism is “the doctrine that morality should be based on the well-being of man in the present life, without regard to religious belief or a hereafter”[5]. Harvey Cox writes. “Secularism does not exclude religion. But it breeds religious peaceful co-existence. The essential element of Secularism is that the state has nothing to do with religion”.
As a moral system transcending religion, it is based on humanism. But in India morality is not a part of religion; instead, religion is treated as a part of dharma. Thus, the concept of secular morality is irrelevant in Indian context.
Thus to discuss secularism in Indian religious context we need to first examine the western circumstances that led to the birth of secularism in comparison to the Indian history and society
[1] Vivekananda, Parliament speech on religions, Chicago-https://belurmath.org/swami-vivekananda-speeches-at-the-parliament-of-religions-chicago-1893/
[2] Davis v. Beason 133 U.S. 333 (1890)
[3]videibid.
[4] The Commissioner, Hindu Religious and Charitable Endowments, Madras v. Shri Lakshmindra Thirtha Swamiar of Shirur Mutt, 1954 AIR 282
[5] Harper, Douglas R. Online Etymology Dictionary, 1960