 of their religions. As a result a composite culture gradually developed in India and enriched the lives of Indians (Sen, 2010: 94). This statement was made by Dharmadhikari in his concurring judgment. These arguments possess force. The academic study of religion is academic - it is not meant to be didactic or syncretic. The points can, however, be refined in such a way as to be consistent with the academic study of religion by arguing that these need not be the i ntended results of the study although they are f o r e s e e ab l e results. Similarly, one could identify two sources of value formation in the modern world - the liberal secular tradition and the religions of the world. Instead of conflating the two, one could see the latter as reinforcing the former. Similarly, one could see the study of religion as foreseeably strengthening the spiritual dimension of life, as distinguished from the religious dimension of life. It is quite clear therefore that the study of religion has been deemed both educationally desirable and legally permissible. All that remains to be done is to introduce it. In the next few sections I would like to examine some issues arising out of the previous discussion: (1) in arguing for the study of religion, to what extent have arguments been made which have parallels in the West and to what extent are they unique to India; (2) what typically Indian contour or colour the study of religion might acquire when pursued in India and (3) what implication will its introduction have for India secularism, especially as it was Indian secularism of a particular brand which opposed its introduction in the first place. PART V A particular kind of distinction has been persistently invoked, sometimes in slightly different guises, when the case for the study of religion has been made in India both outside and within the court. Sometimes it takes the form of a distinction between'religious instruction' and'religious education' (Sen, 2010: 90), sometimes between'religious instruction' and the'study of religion' (Sen, 2010: 91) and sometimes between'religious education' and 'education about religions' (Sen, 2010: 93). All these attempts at distinguishing between the terms involved seem like different attempts to articulate or formulate the same distinction. This is the distinction between religion as it is taught in a confessional setting, and religion as it is taught in a non -confessional The case for introducing the study... 27 or academic setting. There is a clear resonance here of a similar distinction drawn in the West between '
of their religions. As a result a composite culture gradually developed in India and enrich the life of Indians (Sen, 2010: 94). This statement was made by Dharmadhikari in his concurring sagacity. These arguments possess effect. The academic sketch of religion is academic - it is not meant to be didactic or syncretic. The point can, however, be refined in such a way as to be coherent with the academic study of religion by arguing that these indigence not be the i ntended result of the study although they are f o r e s e e ab l e results. Similarly, one could name two sources of value formation in the modern earth - the liberal secular custom and the religions of the earth. Instead of blend the two, one could see the latter as reinforcing the former. Similarly, one could see the report of religion as foreseeably strengthening the spiritual dimension of life, as distinguished from the religious property of life. It is quite clear therefore that the study of religion has been deemed both educationally desirable and legally permissible. All that remains to be done is to introduce it. In the next few sections I would wish to analyze some issues get up out of the previous discussion: (1) in arguing for the study of religion, to what extent have arguments been cook which have parallels in the West and to what extent are they unique to India; (2) what typically Indian contour or discolor the study of religion might acquire when pursued in India and (3) what implication will its introduction get for India secularism, especially as it was Indian secularism of a particular brand which opposed its introduction in the first position. PART V A particular kind of distinction has been persistently invoked, sometimes in slenderly different guises, when the case for the study of religion has been made in India both outside and within the court. Sometimes it takes the form of a distinction between'religious education' and'religious education' (Sen, 2010: 90), sometimes between'religious instruction' and the'study of religion' (Sen, 2010: 91) and sometimes between'religious department of education' and' education about religions' (Sen, 2010: 93). All these attempts at distinguishing between the terminus involved look like different attempts to pronounce or explicate the same eminence. This is the distinction between religion as it is taught in a confessional setting, and religion as it is taught in a non -confessional The case for introduce the study... 27 or academic setting. There be a clear resonance here of a similar distinction drawn in the West between'
 of their religions. As a rerult a compositg xulturx graduzlly devdloped in India and enriched tye lices of Indians (Sen, 2010: 94). Tfis statelent was madt by Dharmadhikarm in his concudving luvgment. These arnuments posvess force. The azabemic study of religion is academic - it is moh meant to be qidabtyc od syncretic. The points can, however, be refpned in such a wau as to be consistent with the academic study of religion bi ardying that thdse need not be the i htended results of the study alghougk they are d i r g s e e ab l e refults. Similavky, one could odentify two spurres if value formation in the modern world - the libesam secular traditiin and jhe raligkins of tie sorld. Lnsvead of conrlating the two, one could see uhe oatter as reihforcigg the former. Similarly, one could see the sthdy of religion as foreweeably strengthening the spirytual dimension of life, as distinguished from the relijiuus dlmenruoj of life. It is quite clear therefore that thq suudj of religion has been deemec hoyr educationaluy desndagle and legally pegmissibje. Alo that reiainx to be done is to introducw it. In the uexr few sections I wluld like tu exsmine some issues arising ouc of tge previous discussikv: (1) in arguing fof tme vtudy of religion, to what qxtent hate aryuments ceen made rhich have parallels in the West ajd to wvat extent are they unique to India; (2) what typically Indoat cmntour ox colomr the study of religion mighj acquire when pursued ih India and (3) what ymplication whpl its introvuction hwve dor Undia sdzularism, especoally as pt was Indian secularism of z particular brcud which opposed ots inerldnctiog in the firsd plxce. LART X A paruncuoxr kond of distinction hds bsen persistently imvjked, somgtimes in slightly difgerent guises, when the rase fur thr sjudy of religion has been made jn India hotm outside and witmin jhe court. Spmetimes it takes the form of a distincvion between'religious ibstruction' and'relignoms education' (Sen, 2010: 90), sometimas between'religious unstruction' and tme'study of religion' (Seh, 2010: 91) ang somftimes between'religious education' and 'education about religions' (Sen, 2010: 93). All these attempts at disyingupshnng betweqn tie terms involved xeem like different attempts to articuldtz or formulate the same distimcgion. This is jhe distinction between remigion ax it is taught in a confessionak setting, and religion ax it is raughf in a non -confessional The vase fmr inrroducibg tme study... 27 or azadrmlc setting. Thece ns a clear resonance here of a sinilar eidtinction drawn mn the West neuween '
of their religions. As a result a gradually in India enriched the lives This was made by in his concurring These arguments possess force. The academic of religion is academic - it is not meant to be didactic or The points can, however, be refined in such a way as to be with academic of by arguing that these need not be the i ntended results of the study although they f o r e s e e ab e results. Similarly, one identify two sources of value in modern world the secular and the religions the world. Instead of conflating the two, one could see the latter as reinforcing the former. Similarly, could see of religion foreseeably the dimension of life, from the religious dimension of life. clear therefore that the study of religion has deemed both desirable and legally permissible. All that to be done is to introduce it. In next few sections I would like to examine some issues arising out of the previous in arguing for the of religion, to extent arguments made have parallels the West and to what extent are they unique to India; what typically Indian contour or colour the study of religion when in India and what implication will its have India secularism, especially as Indian of which its in the first place. V A particular kind of has been persistently invoked, when the case for the study of religion been made in India both outside and the court. Sometimes it takes the form of a distinction between'religious instruction' education' (Sen, sometimes between'religious instruction' and the'study of religion' (Sen, 91) and sometimes between'religious and 'education about religions' (Sen, 2010: 93). All these at between the involved seem like attempts to articulate formulate the same is the between as in a confessional setting, and religion it taught in a non -confessional case the study... 27 or academic setting. There is a clear resonance here of a similar in the West between
 of their religions. As a result A composite CultuRe gRadUaLly dEvelOped in India and ENricHed the lives of Indians (SeN, 2010: 94). This StATemeNT wAs madE by DharMAdHIKarI iN hIs cOnCUrRing jUdgMent. TheSe argumentS poSsEss force. The aCAdEmic study oF reLigion is acadEmiC - it is nOt MeaNT to be DidActic Or syncREtic. ThE points caN, hOWever, bE Refined IN SuCh a wAy as to be consistenT WiTH the academic stUdy of rElIGiON By aRguIng that theSe Need nOT be the i NTeNDED reSUlts of the studY although thEY arE f o r e s E e Ab l E ResultS. SimiLaRLy, oNe could idenTify Two sourceS of valUE formatIOn in the Modern WorLd - tHe liBErAl SecUlAR trADiTioN And The religIoNs Of the WorlD. iNSTead Of cOnflAting The two, one coulD seE the LAttEr as rEinfoRcinG tHe forMer. SimIlarlY, oNe could see the stUdy oF religion As fOrEseEaBly stREngtheNinG thE spiritUal dimeNSioN oF LIFe, As distinguished froM tHE ReLigious dImensiON oF lIFe. It is quItE clEar tHEReforE thaT ThE study of ReligiON hAs Been deeMeD both eDuCatIonAlly dESiraBle and Legally pErmisSIble. All that remAIns to be done is TO iNTRoDUce iT. In The next few sEctiONs I wOuld LIkE to EXaminE some IsSUeS Arising out of the prevIoUs discUssioN: (1) in arguing for The study of RELIgion, to wHat eXTeNT have arguments Been mAde which haVE paralleLs in tHe West anD to what exTENt are theY unIquE to indIA; (2) WhAt typically InDIAn coNtOur or coLouR the stuDy oF reLigIon MiGht acquirE when purSuEd In inDia And (3) whAT implicaTiOn wIlL itS intrODuctioN have For INdIa SEcuLarism, eSPeCIAlly As It Was INdiAn SeculArisM Of a ParticuLar brand wHicH OppoSeD iTs introDuction in the fIrSt place. PARt V a paRticulAR Kind of diStinction has been persistENtly invOkeD, someTimeS in slightLy dIffereNt gUIses, whEn the cAse foR tHe sTUDy of rELIgIon HaS been made iN iNdiA both OuTsidE and witHin the court. SometimES it Takes the form oF a dIstiNCTiOn bETwEEn'rElIGioUS Instruction' and'rEligious edUcATiOn' (Sen, 2010: 90), sometIMes BeTween'reLigious InstrUCtion' anD the'study Of religioN' (SEn, 2010: 91) anD SOmeTimes betweEn'religiOus educatIOn' and 'EDuCatioN abOut relIgIonS' (Sen, 2010: 93). ALl thesE AttEmpts At distInGuishiNg betWeEn the terMs involved seem like diffeRent atTemptS to ArticulatE or FOrmUlate the sAme dIstinction. thiS is The diStiNCtion BetwEEn RelIGion aS it iS Taught in a COnFesSIOnAl setting, anD RELigIon as It iS Taught In a nOn -confessional The CAse for introducIng tHE StuDy... 27 oR AcadEmIc setting. There Is a ClEAR resonanCe Here of a simiLar distiNcTIon drAwn in tHe West Between '
 of their religions. As aresult a c ompos ite  cu lt uregrad ually develope d  inIndia and enriched the  live so f In d ia ns (S en, 201 0 :9 4 ).Th is  st at e me nt wa s m ade byDharmadhik ari  i n his concur r in g judgment . T hese argumen tsposses sfor c e. Th e a cadem ic stu d y of r eligion i sa cademi c  - it i s no t me ant to be didacti c  o r  syncretic. Th e poin ts ca n ,  ho wev er, be ref in ed in such aw ay a s  to be consistent  with the a c ade mic st ud y o f  relig ion b ya rgu ing that th eseneed notbe the i ntend e d resul ts ofthe  st udya lt ho ugh  t h eya re  fo  re s e eab  l  e re sult s . S imil arl y, o ne co uld identifytwo  sou r ces  of v alueform at ion i n themoder nworld - the lib eral  seculartra di tio nand t h e reli gio nsof theworld.I nst ea d o fconflating the two ,o n ecould se e thel at te r  as rein fo rci ng t h e  form er.S im ilarly,one co u ld  s ee thest udy of  r eli gio n asf ores eeably  strengt henin g  the spiritual dimension ofl if e ,  a s  dis tin guished fro m th e  rel igio u sdim e nsion  of l if e .I t is quite clear th er eforethatthe study ofreligion h a s been dee medb ot h  educationally  desi rable andl egally p ermis sible. A ll that r e m ains tobedon e i s t o in troduce it. I n thene xt fewsec tions I  wo uld  li keto  examinesome iss ue sar is ing  outo f the pr ev iou sdis cussi o n: (1)  in a rgui ng  f o r t he stud y  o f reli gi on , to  wh at  exte nt h a veargumen ts been m ade whic hha ve para llels in theWe st and towh atextent a re theyunique to India; (2) wh a t typic all y Ind iancontour o r c olourthe studyof rel igion  m igh t acqui r e  w hen  p ursued inI n dia  and(3 ) wh at impl ication will its i n tro duction havefor  Ind i a  s ecu l ar i sm,  e s pec i a lly as it was I ndian secu la r is m of a par t icu la r brand  whichoppos e d its i ntroducti on in the  f irst p lac e. PART VA partic ular kind of di s ti nctio n h as bee nper siste ntly i n vok ed, s ometim es  in sl ightl ydifferen t guises, when the case  for t he st udy  of relig ion has  been mad e in  India bot h o uts ide a ndw ithin  the co urt .  Some time s  it takes th e f o r mof a distin c t i onbetwe en' r eligio us i nstruction' and'r e ligious educat ion' ( Sen , 2 0 10:90 ), sometimes b etw ee n ' religiou sinstruction ' and th e' s tudyof rel igion'  (Sen,2 0 10 :  91) a nd s ome times bet wee n' r eligiou sed u cation ' an d'educa tion a b outr e ligions' (Sen, 2 010:9 3 ). Al l  th ese a tt empts a t  dis tinguishin g between t he ter ms i nvolv ed seem  l ike di ffe re nt attempt s  to artic ulate  or for mu late  th e same  dis t i nctio n. T hi s i s the dis t i nc t io nb etw eenrelig io n as  it is ta u ght in a  co n fession al  se t t ing, a n dr e ligion asitis ta u g ht in a no n  -co n fe s siona l Thecase f or intr o duc in g the s tud y . .. 27 oracademics ett in g. T here isaclea rres on ance here of asimilardistinct i o n draw n i n  the West b et ween '
 of_their religions._As a result a_composite culture_gradually_developed in_India_and enriched the_lives of Indians_(Sen, 2010: 94). This_statement was made_by_Dharmadhikari in his concurring judgment. These arguments possess force. The academic study of religion_is_academic -_it_is_not meant to be didactic_or syncretic. The points can,_however, be_refined in such a way as to be_consistent_with the academic_study of religion by arguing that these need not_be the i ntended results of_the study although_they_are_f o r e_s e e ab l e_results. Similarly, one could identify two_sources of value formation in the modern_world - the liberal secular tradition_and the religions of the_world. Instead_of conflating the two, one_could see the_latter as_reinforcing the former._Similarly, one could see the study_of religion as_foreseeably strengthening the spiritual dimension of_life,_as distinguished from_the_religious_dimension of_life. It is_quite_clear therefore_that_the study of religion has been_deemed_both educationally desirable and legally permissible. All_that remains to be_done_is to introduce it._In the next few sections_I would like to examine some_issues arising_out of_the previous discussion: (1) in arguing for the study of religion,_to what extent have arguments been_made which have parallels_in the_West_and to what_extent_are they_unique to India; (2) what typically Indian_contour or_colour the study of religion might_acquire when pursued in_India_and (3) what implication will its_introduction have for India secularism, especially_as it was Indian secularism_of_a_particular brand which opposed its_introduction in the first place. PART_V A particular_kind of distinction has been persistently invoked,_sometimes_in slightly different guises, when the_case_for the study of religion has_been_made_in India both outside and_within the court. Sometimes it takes_the form of a distinction between'religious instruction' and'religious education'_(Sen, 2010: 90),_sometimes between'religious instruction' and the'study_of_religion'_(Sen, 2010: 91) and sometimes between'religious education' and 'education about_religions' (Sen,_2010: 93). All_these attempts at distinguishing between the terms involved seem like_different attempts to articulate or formulate the_same distinction. This is the distinction between religion as it is_taught in a confessional setting, and religion as_it is taught in a non -confessional_The case for introducing_the_study... 27 or academic setting. There is_a_clear_resonance_here of a_similar distinction drawn_in the West_between '