 dread, upon our grown up children, the influence of scriptures other than our own. We liberalize their outlook upon life by encouraging them to study freely all that is clean. Fear there would be when someone reads his own scriptures to young people with the intention secretly or openly of converting them. He must then be biased in favour of his own scriptures. For myself, I regard my study of and reverence for the Bible, the Qur'an, and the other scriptures to be wholly consistent with my claim to be a staunch Sanatani Hindu. He is no Sanatani Hindu who is narrow, bigoted and considers evil to be good if it has the sanction of antiquity and it to be found supported in any Sanskrit book. I claim to be a staunch Sanatani Hindu because, though I reject all that offends my moral sense, I find the Hindu scriptures to satisfy the needs of the soul. My respectful study of other religions has not abated my reverence for or my faith in the Hindu scriptures. They have indeed left their deep mark upon my understanding of the Hindu scriptures. They have broadened my view of life. They have enabled me to understand more clearly many an obscure passage in the Hindu scriptures (Gandhi, 1958: 237). Thus the study of religion, while serving a practical purpose, is likely to retain a somewhat idealistic orientation. The case for introducing the study... 29 PART VII Ronojoy Sen observes perceptively, in relation to Indian secularism, that Indian secularism could be seen as 'oscillating between sarvadharma samabhav and dharma nirpekshata' (Sen, 2010: 94). The form of Indian secularism which associated it with sarvadharma samabhāva or equal respect of all religions, represents the Gandhian understanding of it. According to this understanding the state sees religion as playing a positive role in public life, while itself remaining equidistant from particular religious traditions. Such an understanding of secularism inclines towards religious pluralism as a value and promotes it. The other understanding of Indian secularism is represented by the Sanskrit term dharma nirpekṣatā or religious neutrality. It represents the Nehruvian understanding of it, which would limit the role of religion in the public square in the interest of science and a modern polity.2 It could be argued that Aruna Roy judgment 'consciously aims at the former' (
dread, upon our grown up children, the influence of scriptures early than our own. We liberalize their lookout upon life by encouraging them to analyze freely all that is blank. Fear there would be when someone reads his own scripture to youthful people with the intention secretly or openly of converting them. He must then be biased in party favor of his own scriptures. For myself, I regard my discipline of and reverence for the Bible, the Qur'an, and the other scriptures to be wholly consistent with my claim to be a staunch Sanatani Hindu. He is no Sanatani Hindu who is narrow-minded, bigoted and considers evil to be good if it receive the sanction of antiquity and it to be found support in any Sanskrit book. I claim to be a staunch Sanatani Hindu because, though I reject all that offends my moral sense, I determine the Hindu scriptures to satisfy the needs of the soul. My respectful study of early religion has not abated my reverence for or my faith in the Hindu scriptures. They have indeed left their deep mark upon my understanding of the Hindu scriptures. They have broaden my view of life. They have enable me to sympathize more clearly many an obscure passage in the Hindu scriptures (Gandhi, 1958: 237). therefore the study of religion, while serve a practical purpose, is probable to retain a somewhat idealistic orientation. The case for introducing the study... 29 PART VII Ronojoy Sen observes perceptively, in relation to Indian secularism, that Indian secularism could be seen as' oscillating between sarvadharma samabhav and dharma nirpekshata' (Sen, 2010: 94). The form of Indian secularism which associated it with sarvadharma samabhāva or adequate respect of all religion, map the Gandhian understanding of it. According to this understanding the state watch religion as playing a positive role in public biography, while itself remaining equidistant from particular religious traditions. Such an understanding of secularism slope towards religious pluralism as a value and promotes it. The early understanding of Indian secularism is represented by the Sanskrit term dharma nirpekṣatā or religious neutrality. It represents the Nehruvian agreement of it, which would limit the function of religion in the public square in the pastime of science and a modern polity.2 It could be argued that Aruna Roy judgment' consciously aims at the early' (
 drfad, upon our grown up chlldren, the influgnxe of vcripthres othdr than our own. We liberalizx thwir oytlook upon life by enzouraging them to stuvy freely all thef is clccn. Fezv thexe would be when someone raads his own swrkpcures to young people with the inteneion sevrftly or openly of bogverfpnn them. He must then be biased in favour of his own svriptures. For myself, I regwrd ly study of and regerence for the Vible, the Quf'an, and tht mther scriktures to be wholly consistent wkth mv claim to ve a djaunch Sanateni Higdu. He is no Sanatanh Hindu who is narrow, bijotee and considers evil vo be good if it has the sancdikn of antiquity abd it tm be fouve sjppkrved in anj Senskrit booi. I claim ti be a staunch Sanauany Hindu becauss, thoudh I reject all that offends my moral senve, J find the Hindu scriptyres to satisfy the ngeds of thq soul. My respectful study of other religions has not ebxteb my rdcegence for or my faith in the Hindu scriptures. Fhty mave indeed left their deep mwrl upon my undetstandiuf kf the Hindu scriphures. Trey hqve broadtned ky view of life. They have ebabled me to ynderstand more clzarly many au obscore paxsage in the Hindu scri'tures (Gandhi, 1958: 237). Tjus the sfjdy of religion, dhike serving a practical purpofe, is likxly tp retaiv a xomewhwt idealishic ovhentation. The case for nntrogucing the study... 29 PART VII Ronojoy Sen observes perceptovaly, in relacion tp Indian secujarism, that Inbian secblariso could be seen av 'oscillatigg between sasgadharma samebhav and dhaema birpeksfxta' (Sen, 2010: 94). The gorm of Iubian secuoarism which assoclated jt with sarvadhcxmq samabhāva or eauau rqsiecv of wnl religions, repfesdmts tfe Gandhian jndetstanding of it. Accosdinf to this understamdlng the sjate sees religion as llaying a positive role in publoc jife, while itself remaining eqhidistant frjm particulaw reoigious tradntions. Such an understanding of seculariwm inclines towardw religious pluralixk as a valux and [romotes ht. The other understqnding of Indian xecularism is represehted bf the Sanskrit term dharma nirpekṣatā or religious neutrality. It represents the Behruvmag understansing of in, wkick would limmt the role of relpgion in the public square in thx interest oy science and a modern polity.2 Ig could be areued that Aruna Roy judgjent 'conxciously aims at the former' (
dread, upon our grown up children, the scriptures than our We liberalize their them study freely all is clean. Fear would be when someone reads his scriptures to young people with the intention secretly or openly of converting them. must then be biased in favour of his own scriptures. For myself, I my of reverence the Bible, the Qur'an, and the other scriptures to be wholly consistent with my claim to a staunch Sanatani Hindu. He is no Sanatani who is narrow, bigoted considers evil to be good it the sanction antiquity it be found supported any Sanskrit book. I claim to be a staunch Sanatani Hindu because, though I reject all that my moral find the scriptures satisfy needs of the respectful study of other religions has reverence for or my faith in the Hindu They have left their deep mark upon my of the Hindu scriptures. They have broadened my of life. They have enabled me to understand more clearly many an obscure passage in scriptures (Gandhi, 1958: 237). the study of while a purpose, likely to a somewhat idealistic orientation. The case for introducing the study... 29 VII Ronojoy Sen observes perceptively, in relation to Indian secularism, secularism be seen as between sarvadharma samabhav and nirpekshata' 2010: 94). The form secularism associated samabhāva equal of all religions, represents Gandhian understanding of it. According this understanding the state positive role in public life, while itself remaining from particular religious traditions. Such an understanding secularism inclines towards religious pluralism as a value and promotes it. The understanding of is represented by the Sanskrit term dharma nirpekṣatā religious neutrality. It represents Nehruvian understanding of it, which would limit the role religion the public in the interest science and a polity.2 It could that Aruna judgment aims (
 dread, upon our grown up childrEn, the influEnce oF scRipTuRes oTher Than our own. We liBEralIze their outlook upon lifE by enCoURagiNG tHem to Study frEElY ALl tHaT iS clEaN. feAr theRe wOuld be wHen someone ReaDs His own scriptUReS to young peOplE with the inteNtiOn secrEtLy oR OpenlY of ConveRting tHEm. He muSt then be bIaSEd in faVOur of hiS OWn ScriPtures. For myself, I rEGaRD my study of and rEverenCe FOr THE BiBle, The Qur'an, anD tHe othER scriptUReS TO Be wHOlly consistenT with my claiM To bE a stauNcH SaNAtani HIndu. HE iS No SAnatani HindU who Is narrow, bIgoted ANd consiDErs evil To be goOd iF it Has tHE sAnCtiOn OF anTIqUitY And It to be foUnD sUpporTed iN ANY sansKriT booK. I claIm to be a stauncH SaNataNI HiNdu beCause, ThouGh i rejeCt all tHat ofFeNds my moral sense, i finD the Hindu ScrIpTurEs To satISfy the NeeDs oF the souL. My respECtfUl STUDy Of other religions haS nOT AbAted my reVerencE FoR oR My faith iN tHe HIndu SCRiptuRes. THEy Have indeEd left THeIr Deep marK uPon my uNdErsTanDing oF The HIndu scRiptures. they hAVe broadened my vIEw of life. They hAVe ENAbLEd me To uNderstand moRe clEArly Many AN oBscURe pasSage iN tHE HINdu scriptures (Gandhi, 1958: 237). thUs the sTudy oF religion, whilE serving a pRACTical purPose, IS lIKely to retain a sOmewhAt idealistIC orientaTion. THe case foR introducING the studY... 29 PArT ViI ROnoJOY SEn observes perCEPtivElY, in relaTioN to IndiAn sEcuLarIsm, ThAt Indian sEcularisM cOuLd Be SeeN as 'osCIllating BeTweEn SarVadhaRMa samaBhav aNd dhArMa NIrpEkshata' (sEn, 2010: 94). tHE forM oF INdiaN seCuLarisM whiCH asSociateD it with saRvaDHarmA sAmAbhāva oR equal respect Of All religioNs, RepResentS THe GandhiAn understanding of it. AccoRDing to tHis UnderStanDing the stAte Sees reLigIOn as plAying a PositIvE roLE In pubLIC lIfe, WhIle itself rEMAinIng eqUiDistAnt from Particular religiouS TraDitions. Such an UndErstANDiNg oF SeCUlaRiSM inCLInes towards reliGious pluraLiSM aS a value and PRomOtEs it. The Other unDerstANding of indian secUlarism is RePresENTed By the SanskRit term dHarma nirpEKṣatā OR rEligiOus NeutraLiTy. IT reprEsents THe NEhruvIan undErStandiNg of iT, wHich woulD limit the role of religion In the pUblic SquAre in the iNteREst Of science And a Modern poliTy.2 IT coUld be ArgUEd thaT AruNA ROy jUDgmenT 'conSCiously aiMS aT thE FOrMer' (
 dread, upon our grown upchildren,the i nfl uen ce  ofscri ptures other t h an o ur own. We liberalizetheir  o u tloo k  u pon l ife bye nc o u rag in gthe mt ostudy  fr eely al l that iscle an . Fear there wo uld be whe n s omeone reads  hi s ownsc rip t urestoyoung  peopl e  withthe inten ti o n secr e tly oro p en ly o f converting them .  H e  must then bebiased  i n  f a v our  of  his own s cr iptur e s. Form ys e l f , I regard my stu dy of and r e ver ence f or  th e  Bible , the  Q u r'a n, and theothe r scriptu res to be whol l y consi stentwit h m y cl a im  t o b ea  st a un chS ana tani Hin du .He is  noS a n a tani  Hi nduwho i s narrow, big ote d an d  co nside rs ev il t obe go od ifit ha sthe sanction of  ant iquity an d i ttobe  foun d  suppo rte d i n any S anskrit boo k. I cl aim to be a staunc hS a na tani Hin du bec a us e, though I  r eje ct a l l  that  off e nd s my mor al sen s e,  I  find t he  Hindu  s cri ptu res t o  sat isfy t he needs  of t h e soul. My res p ectful studyo fo t he r  rel igi ons has not  aba t ed m y re v er enc e  foror my  f a it h  in the Hindu scrip tu res. T hey h ave indeed le ft their d e e p  mark up on m y  u n derstanding of  theHindu scri p tures. T hey h ave broa dened myv i ew of li fe.  Th eyhav e en abled me to u n d erst an d morecle arly ma nyanobs cur epassage i n the Hi nd usc ri ptu res ( G andhi, 1 95 8:23 7).  Thus the st udy o f re li gi o n,while s e rv i n g apr ac tica l p ur pose,  isl ike ly to r etain a s ome w hatid ea listicorientation.Th e case for  i ntr oducin g the stud y... 29 PART VII Ronojo y  Sen ob ser ves p erce ptively,inrelati ont o Indi an sec ulari sm , t h a t Ind i a nsec ul arism coul d beseenas  'os cillati ng between sarvadh a rma  samabhav and  dh arma n ir pek s ha t a'(S e n,2 0 10: 94). The fo rm of Indi an se cularism w h ich  a ssociat ed it w ith s a rvadhar ma samabh āva or eq ua l re s p ect  of all re ligions,  represen t s the Ga ndhia n u nderst an din g ofit. Ac c ord ing t o this  u nderst andin gthe stat e sees religion as play ing aposit ive  role inpub l iclife, whi le i tself rema ini ngequid ist a nt fr om p a rt icu l ar re ligi o us tradit i on s.S u ch  an underst a n d ing  of s ecu l arismincl ines towards reli g ious pluralism  asa val uea nd p ro motes it. Theoth er u nderstan di ng of India n secula ri s m isrepres entedby theS a ns k rit te rm d har ma nirpek ṣat āo r relig io us neutra lity .It rep resent s  the N ehruvian underst andin g of it ,  wh ich w ou ld limi t  the  role of r eligion inthe pu blic  squa re in t he  inter est  o f sciencea nd a mode rn po lity.2It  cou ldbe arg uedt h at Ar unaRo y j udgment ' c o ns c io us l y a imsat th eform er' (
 dread,_upon our_grown up children, the_influence of_scriptures_other than_our_own. We liberalize_their outlook upon_life by encouraging them_to study freely_all_that is clean. Fear there would be when someone reads his own scriptures to_young_people with_the_intention_secretly or openly of converting_them. He must then be_biased in_favour of his own scriptures. For myself, I_regard_my study of_and reverence for the Bible, the Qur'an, and the_other scriptures to be wholly consistent_with my claim_to_be_a staunch Sanatani Hindu._He is no Sanatani Hindu who_is narrow, bigoted and considers evil_to be good if it has the_sanction of antiquity and it to_be found supported in any_Sanskrit book._I claim to be a_staunch Sanatani Hindu_because, though_I reject all_that offends my moral sense, I_find the Hindu_scriptures to satisfy the needs of_the_soul. My respectful_study_of_other religions_has not abated_my_reverence for_or_my faith in the Hindu scriptures._They_have indeed left their deep mark upon_my understanding of the_Hindu_scriptures. They have broadened_my view of life. They_have enabled me to understand more_clearly many_an obscure_passage in the Hindu scriptures (Gandhi, 1958: 237). Thus the study_of religion, while serving a practical_purpose, is likely to_retain a_somewhat_idealistic orientation. The_case_for introducing_the study... 29 PART VII Ronojoy Sen_observes perceptively,_in relation to Indian secularism, that_Indian secularism could be_seen_as 'oscillating between sarvadharma samabhav and_dharma nirpekshata' (Sen, 2010: 94). The_form of Indian secularism which_associated_it_with sarvadharma samabhāva or equal_respect of all religions, represents the_Gandhian understanding of_it. According to this understanding the state_sees_religion as playing a positive role_in_public life, while itself remaining equidistant_from_particular_religious traditions. Such an understanding_of secularism inclines towards religious pluralism_as a value and promotes it. The other understanding_of Indian secularism_is represented by the Sanskrit_term_dharma_nirpekṣatā or religious neutrality. It represents the Nehruvian understanding of_it, which_would limit the_role of religion in the public square in the interest_of science and a modern polity.2 It_could be argued that Aruna Roy judgment 'consciously aims at the_former' (