Introduction

Secularism broadly refers to the separation of religion from state affairs and the equal treatment of
all religions. While Western secularism emphasizes a strict divide between religion and politics,
often promoting state indifference toward religion, Indian secularism follows a more nuanced
path. As Thomas Pantham explains, it is based on ‘Sarva Dharma Sambhava’—equal respect for
all religions—combined with selective state intervention to ensure social justice. Unlike the French
model of laïcité, Indian secularism allows the state to support religious institutions under certain
conditions. However, this exible approach has led to varied interpretations across politics,
judiciary, and policy, occasionally creating tensions with constitutional ideals.

Jawaharlal Nehru:
“Secularism is not merely a policy of government; it is a way of life, a concept that calls for
mutual respect among all communities.”

Rajeev Bhargava:
“Indian secularism means principled distance between state and religion, rather than strict
separation.”

Mahatma Gandhi:
“I believe in the fundamental truth of all great religions of the world.

Secularism and the Indian Constitution (Short Version)

The term "secular" was added to the Preamble by the 42nd Amendment Act (1976), though the
Constitution did not originally de ne it. Indian secularism is based on equal respect for all
religions rather than strict separation, unlike Western models.

The Constitution promotes religious harmony and fraternity in a diverse society through several
provisions:

• Article 25: Freedom of religion and conscience; allows state regulation of secular activities.

• Article 26: Right of religious denominations to manage their affairs.

• Article 27: No forced taxation for promotion of any religion.

• Article 28: Restricts religious instruction in state-funded schools without consent.

Diverse Understanding of Secularism in India (Short Version)

Indian secularism is often shaped by different interpretations:

• Sarva Dharma Sambhava: A traditional Indian idea meaning “equal respect for all
religions.” Embraced by gures like Gandhi and Vivekananda, it supports respectful
coexistence, not strict separation between religion and state.

• Pseudo Secularism: A term used by critics to describe minority appeasement in the name
of secularism. Examples include the Shah Bano case and religion-based reservations.
Such practices are often linked to vote-bank politics.
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 • Lack of Clear De nition: The absence of a precise de nition of secularism has led to
confusion and manipulation. Political parties use the terms “secular” and “communal”
selectively for electoral gain, causing ideological con ict and public distrust.

Indian Secularism: Key Features (Short Version)

Indian secularism is rooted in India’s unique social and religious diversity. Unlike the Western
model, which stresses a strict separation of religion and state, Indian secularism is based on
equality, respect, and principled engagementwith all religions.

Key Characteristics:

1. Freedom of Religion: Citizens are free to profess, practice, and propagate their faith (Art.
25).

2. State Neutrality: No discrimination by the state based on religion in education,

employment, or public life (Arts. 15, 16, 29).

3. No Of cial Religion: India recognizes all religions, but endorses none as state religion.

4. Support for Religious Institutions: State can grant aid to religious and minority institutions
without violating secularism (Art. 30).

5. Principled Distance: As Rajeev Bhargava explains, the Indian state does not follow strict
separation, but intervenes when religious practices violate equality or dignity (e.g.,
temple entry, untouchability).

Debates on Secularism in Political Theory in India

Scholars have long debated the nature and practice of secularism in India, producing four key
perspectives identi ed by Upadhyaya and Robinson:

1. Classical Secularism: Rooted in modernity and individualism, this view sees secularism as
the separation of religion from politics. Jawaharlal Nehru’s vision exempli es this, where
secularism is legislated from above as a universal principle beyond communal interests.
Philosopher Akeel Bilgrami calls this “Archimedean secularism.”

2. Soft Hindu Positions: Thinkers like T.N. Madan argue that religion remains deeply
embedded in Indian society and public life. They see secularism as a social myth that cannot
fully detach religion from politics. This approach acknowledges religious identities rather
than ignoring them.

3. Hard Hindu Positions: Critics such as Ashis Nandy claim secularism in India has failed
both in theory and practice. Nandy calls it “dead” because it imposes Western secular
rationalism that fails to eliminate religious politics and sometimes legitimizes state
interference in religion, which alienates citizens. He proposes a return to India’s traditional
tolerance and accommodation of religions.

4. Beyond Secularism: Some thinkers like Partha Chatterjee advocate for “positive
secularism,” where the state actively intervenes in religious affairs to ensure equality.
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 However, this has been criticized for compromising true secular equality by favoring some
groups, risking political instability and communal tension.

Rajeev Bhargava’s concept of “principled distance” presents Indian secularism as a exible

framework where the state maintains respect for all religions but can also intervene when necessary
to ensure equality and prevent discrimination. This approach, which Bhargava calls “contextual
secularism,” recognizes India’s immense religious diversity and social realities, allowing the state
to engage differently with various communities depending on the context. Similarly, Amartya Sen
emphasizes secularism as the fair and equal treatment of all religious groups and communities,
highlighting India’s pluralistic nature. Both thinkers argue that Indian secularism does not strictly
separate religion from the state but seeks a balance that respects religious diversity while upholding
constitutional values of equality and liberty.

Landmark Events on Secularism in India

1. Shah Bano Case (1985): The Supreme Court upheld Shah Bano’s right to maintenance
under the secular Criminal Procedure Code, overriding Muslim personal law. The verdict led
to the Muslim Women (Protection of Rights on Divorce) Act, 1986, re ecting tensions
between secular law and religious personal laws in India’s plural society.

2. Babri Masjid Demolition (1992): The destruction of the 16th-century Babri Masjid by
Hindu mobs triggered nationwide communal riots causing over 2,000 deaths. This event
exposed challenges to India’s secularism amid rising religious nationalism.

3. Sabarimala Verdict (2018): The Supreme Court struck down the ban on women aged 10–
50 entering the Sabarimala temple, citing gender equality under the Constitution. The
judgment sparked protests, highlighting the con ict between constitutional rights and
religious customs.

conclusion
secularism in India is deeply rooted in its unique historical and cultural context, making it distinct
from other global models. It is best understood not as an abstract ideal but through its practical
application in upholding the constitutional values of democracy, equality, freedom, and rights.
Rather than merely adopting secularism as a principle, India demonstrates its commitment by
faithfully adhering to the constitutional provisions that safeguard religious diversity and protect
individual freedoms, ensuring harmony in its pluralistic society.
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