PSIR Simplified

Western Concept of Secularism

Secularism is a Western concept. The word ‘secular’ originated from the Latin word saeculum, which literally means ‘this-worldly’ or—in contrast to the otherworldly realm—related to this world. In the 13th century, the term appeared in Old French as seculer, and it came to signify the separation of the worldly from the otherworldly. Currently, in France, secularism is implemented as Laïcité, which entails separating religion from politics and maintaining state neutrality towards religion. Secularism is understood in much the same sense in other Western countries. The term ‘secularism’ was first used by the British thinker George Holyoake in 1851.

In conclusion, the Western concept of secularism implies a separation between politics and religion and the maintenance of state neutrality in religious matters. This idea actually evolved in Europe during the modern era as a reaction against the Church’s excessive power in political affairs.

Indian Concept of Secularism

However, the concept of secularism in India differs from the Western concept. Before understanding this, it is essential to note that the Indian word Dharma is not a Hindi equivalent of the English word ‘religion’; while ‘religion’ (or panth) refers to a belief in otherworldly powers and specific modes of worship, Dharma signifies duty and ethical conduct. Therefore, using the term Dharma-nirpekshata (indifference to *Dharma*) instead of Panth-nirpekshata (indifference to religious sects/creeds) to describe secularism is inappropriate.

The Indian concept of secularism evolved in the context of Indian circumstances during the framing of the Constitution. Unlike Western nations, India is a multi-religious country where religious sentiments run deep. The ideas of Gandhi and Nehru have played a pivotal role in shaping the concept of secularism in Indian politics. According to Gandhi, secularism implies Sarva Dharma Sambhava—equal respect for and treatment of all religions. In contrast, Nehru viewed secularism as the state’s neutrality and detachment from religion. The Indian concept of secularism has evolved through a synthesis of these two perspectives.

Nevertheless, from a fundamental standpoint, Sarva Dharma Sambhava remains the most significant characteristic of Indian secularism.

Thus, it can be said that the concept of secularism in Europe is negative, as it is limited to keeping religion separate from politics. Conversely, the Indian concept is positive, as it advocates for equal treatment of all religions. While India has no state religion, the Indian state is not entirely indifferent to religion, unlike in the West.

Secularism in the Indian Constitution

Although the word ‘secular’ was inserted into the Preamble of the Indian Constitution via the 42nd Amendment in 1976, the Constitution has been grounded in the principles of secularism from its inception. Beyond the Preamble, the following constitutional provisions establish secularism:

1. Unlike some other nations, India has no state religion under its Constitution.

2. Prohibition of discrimination among citizens based on religion—Articles 14, 15, and 16. This implies that, in the eyes of the state, people of all religions are equal.

3. The right to religious freedom for all citizens; Articles 25–28

4. Protection of the language, culture, and other rights of minorities – Articles 29–30.

5.In its judgment in the Bommai case (1994), the Supreme Court recognized secularism as a part of the ‘Basic Structure’ of the Constitution.

The aforementioned elements can also be described as characteristics of secularism in India.

Challenges to Secularism in India

There are two fundamental challenges to secularism in India:

1. Lack of consensus among major political groups/parties regarding the practical application of secularism – There is no agreement among India’s political parties on what the practical form of secularism should be.

2. Politicization of secularism – Political parties implement secularism with an eye on their own political gain.

The combined effect of these two factors is that, while the Bharatiya Janata Party (BJP) portrays its policies as representing true/positive secularism—and accuses opposition parties, particularly the Congress, of appeasing minorities in the name of secularism, the opposition parties, in turn, accuse the BJP of promoting Hindu nationalism. No political party misses any opportunity to exploit the religious feelings of voters to gain political support. Thus, in Indian politics, secularism has fallen victim to vote-bank politics.