.R. Das, C. Rajgopalachari, Rukmini Devi Arundale and Dr. Sampurnanand (Smith, 1963: 349–350) but found formal expression in The Report of the University Education Commission of 1950. The commission was chaired by Dr. S. Radhakrishnan. It is interesting to consider, by way of background, the reasons adduced for keeping the study of the religion out of the educational system from a purely educational point of view. This reason is expressed well in the report of the Education Commission of 1882 which observed that: 'The declared neutrality of the State forbids its connecting the institutions directly maintained by it with any one form of faith; and the other alternative of giving equal facilities in such institutions for the inculcation of all forms of faith involves practical difficulties which we believe to be insuperable' (Mahadevan, 1971: 282). The shift in the perspective brought about by independence is reflected in the following words of the Radhakrishnan Report, so to say: 'India is the meeting place of the great religions of the world and will play an increasingly prominent role in the religious life of mankind and Indian students should have an idea of India's role in the world' (Mahadevan, 1971: 283). 24 Arvind SHARMA The contents of the report could be considered from both a theoretical and a practical point of view. On the theoretical side its conclusions could be reduced to the following four formulations: (1) Dogmatic religion leads to conflict; (2) religious conflict leads to a secular state; (3) the secular state bans only dogmatic religious instruction in state schools; (4) the state can and should provide for the teaching of universal religion (Smith, 1963: 351). On the practical side it made the following concrete recommendations. (1) that all educational institutions start work with a few minutes for silent meditation; (2) that in the first year of the Degree course lives of the great religious leaders like Gautama the Buddha, Confucius, Zoroaster, Socrates, Jesus, Śaṅkara, Rāmānuja, Madhva, Mohammad, Kabīr, Nānak, Gāndhi, be taught; (3) that in the second year some selections of a universalist character from the scriptures of the world be studied; (4) that in the third year, the central problems of the philosophy of religion be considered
.R. Das, C. Rajgopalachari, Rukmini Devi Arundale and Dr. Sampurnanand (Smith, 1963: 349–350) but found formal expression in The Report of the University Education Commission of 1950. The commission was chair by Dr. S. Radhakrishnan. It is interesting to think, by way of background, the reasons adduce for keeping the study of the religion out of the educational system from a strictly educational compass point of view. This rationality is expressed well in the report of the Education Commission of 1882 which note that:' The declared neutrality of the State forbids its connecting the institutions directly maintained by it with any one kind of faith; and the other alternative of give equal facilities in such institutions for the inculcation of all forms of religion involves practical difficulties which we believe to be insuperable' (Mahadevan, 1971: 282). The shift in the position brought about by independence is reflected in the following words of the Radhakrishnan Report, so to say:' India is the merging place of the great religions of the world and will play an increasingly prominent role in the religious life of mankind and Indian students should suffer an idea of India's role in the worldly concern' (Mahadevan, 1971: 283). 24 Arvind SHARMA The content of the report could be considered from both a theoretical and a practical distributor point of view. On the theoretical side its conclusions could be reduced to the follow four formulations: (1) Dogmatic religion leads to conflict; (2) religious conflict leads to a secular country; (3) the secular state bans only dogmatic religious teaching in state school; (4) the state can and should provide for the teaching of universal religion (Smith, 1963: 351). On the practical slope it made the following concrete recommendations. (1) that all educational institution start work with a few minutes for silent meditation; (2) that in the beginning year of the Degree class lives of the great religious leadership like Gautama the Buddha, Confucius, Zoroaster, Socrates, Jesus, Śaṅkara, Rāmānuja, Madhva, Mohammad, Kabīr, Nānak, Gāndhi, be taught; (3) that in the second class some selections of a universalist character from the scriptures of the worldly concern be studied; (4) that in the third year, the central problems of the philosophy of religion be view
.R. Dws, C. Rajgopalachari, Rukmlni Devi Arundalg qnd Dr. Sampudnanand (Rmith, 1963: 349–350) but found formal expcessuon ib The Report of the Unkversity Vducation Comnussion of 1950. The commissioh was rhaired by Dr. S. Radhakrisvnan. It is intardscing to consider, by way of backgrounq, the rradons adduced fjr ktepyng fhe study of the religion out of tge educetional system grom a purely educational ooinh of view. This readon is exprgaseq well in the report of the Educatikn Commission of 1882 which observea thac: 'The declatze nfotrality of vhe Stwte forbids lns connacting yhe institutioks dicectoy maintained by it wmth any one form of saith; and tke other alternative if givitg exual dackliuiex jn sucj iistitutions for the inxulcation of all fotmf of faith invklves [rwctical difficulties which we believe tm bs insuperable' (Mahadevan, 1971: 282). The shift in the pgrspective brought about by independence is reflected in tha folmuwiun dirfs of the Radhakrishnan Report, so to say: 'Indiw ix nhe meeting place of the grest rrjigions of thg world ans will play an incgeasingjy priminent rjle on the religious life of mabkind and Inbiab students should kave an idea of Ondia'x role in the world' (Mahcdevan, 1971: 283). 24 Arvind DHARMA Ths contents of the reiort could bt considered from foth a thxoretncal and a ptacticaj point of view. On the theoretical side ids concluslons could be reduced to the following four fprkuldtions: (1) Bogmatlc religion leaqs to conflict; (2) relignous cunflict lezds to e secular stwte; (3) the secunwr state banv only djgmaric eeligiojr instruction on state schools; (4) tye state can and smould lrovide for the teqching of univetsau rqlpgipn (Vmith, 1963: 351). On tve pfacgocal ride it madc tfe fpllowing concrete rewommsndations. (1) that alk cducationql instieutions start work with a few mlnutev fur sikenj meditation; (2) that in the first year of hhe Degree courfe llves of the grzat religious leaders like Gautama the Bnddha, Confucius, Zoroasjer, Socrates, Jesus, Śaṅkcrs, Rāmānuja, Mavhva, Mjhammad, Kdbīr, Nānak, Gāndhi, be tayght; (3) that in the second year some selsctionv of w universalist character from the scriptures of the world be studied; (4) thar in tie third year, the centgal 'roblemf of vhe philosophy of religion be considered
.R. Das, C. Rajgopalachari, Rukmini Devi Arundale Sampurnanand 1963: 349–350) found formal expression University Commission of 1950. commission was chaired Dr. S. Radhakrishnan. It is interesting consider, by way of background, the reasons adduced for keeping the study of religion out of the educational system from a purely educational point of view. reason expressed in report of the Education Commission of 1882 which observed that: 'The declared neutrality of the State its connecting the institutions directly maintained by it any one form of and the other alternative of equal in such for inculcation all forms of involves practical difficulties which we believe to be insuperable' (Mahadevan, 1971: 282). The shift in the perspective about by reflected in following of Radhakrishnan Report, so 'India is the meeting place of of the world and will play an increasingly role in religious life of mankind and Indian should have an idea of India's role in world' (Mahadevan, 1971: 283). 24 Arvind SHARMA The contents of the report could be considered a theoretical and a point of view. the side conclusions be reduced the following four formulations: (1) Dogmatic religion leads to conflict; (2) conflict leads to a secular state; (3) the secular state dogmatic instruction in state (4) the state can should for the teaching of (Smith, 351). side made following concrete recommendations. (1) all educational institutions start work a few minutes for the first year of the Degree course lives the great religious leaders like Gautama the Confucius, Zoroaster, Socrates, Jesus, Śaṅkara, Rāmānuja, Madhva, Mohammad, Kabīr, Nānak, Gāndhi, be (3) that second year some selections of a universalist character the scriptures of the be studied; (4) that in the third year, the problems the philosophy religion be considered
.R. Das, C. Rajgopalachari, RukminI Devi ArundAle anD Dr. samPuRnanAnd (SMith, 1963: 349–350) but found foRMal eXpression in The Report of The UnIvERsitY edUcatiOn CommiSSiON Of 1950. THe CoMmiSsIOn Was chAirEd by Dr. S. radhakrishNan. it Is interestinG To Consider, by Way Of background, The ReasonS aDduCEd for KeePing tHe studY Of the rEligion ouT oF The eduCAtional SYStEm frOm a purely educatioNAl POint of view. This Reason Is EXpRESseD weLl in the repOrT of thE educatiON COMMIssIOn of 1882 which obseRved that: 'The DEclAred neUtRalITy of thE StatE fORbiDs its connecTing The institUtions DIrectly MAintainEd by it WitH anY one FOrM oF faItH; And THe OthER alTernativE oF gIving EquaL FACIlitIes In suCh insTitutions for tHe iNculCAtiOn of aLl forMs of FaIth inVolves PractIcAl difficulties wHich We believe To bE iNsuPeRable' (mAhadevAn, 1971: 282). THe sHift in tHe perspECtiVe BROUgHt about by independeNcE IS rEflected In the fOLlOwINg words oF tHe RAdhaKRIshnaN RepORt, So to say: 'INdia is THe MeEting plAcE of the GrEat RelIgionS Of thE world And will pLay an INcreasingly proMInent role in thE ReLIGiOUs liFe oF mankind and indiAN stuDentS ShOulD Have aN idea Of iNdIA's role in the world' (MahAdEvan, 1971: 283). 24 ArVind ShARMA The conteNts of the rePORT could be ConsIDeREd from both a theOretiCal and a praCTical poiNt of vIew. On the TheoreticAL Side its cOncLusIonS coULD bE reduced to the FOLlowInG four foRmuLations: (1) dogMatIc rEliGiOn leads to Conflict; (2) ReLiGiOuS coNflicT Leads to a SeCulAr StaTe; (3) the SEcular State Bans OnLy DOgmAtic relIGiOUS insTrUcTion In sTaTe schOols; (4) THe sTate can And should ProVIde fOr ThE teachiNg of universal ReLigion (SmitH, 1963: 351). ON thE practICAl side it Made the following concretE RecommeNdaTions. (1) That All educatIonAl instItuTIons stArt worK with A fEw mINUtes fOR SiLenT mEditation; (2) tHAT in The fiRsT yeaR of the DEgree course lives of THe gReat religious LeaDers LIKe gauTAmA The buDDha, cONfucius, ZoroasteR, Socrates, JEsUS, ŚAṅkara, RāmāNUja, maDhva, MohAmmad, KaBīr, NāNAk, GāndhI, be taught; (3) That in the SeCond YEAr sOme selectiOns of a unIversalisT CharaCTeR from The ScriptUrEs oF the wOrld be STudIed; (4) thAt in thE tHird yeAr, the CeNtral proBlems of the philosophy of rEligioN be coNsiDered
.R. Das, C. Rajgopalachari , RukminiDeviAru nda le  and  Dr.  Sampurnanand( Smit h, 1963: 349–350) butfound  f o rmal ex press ion inT he R epo rt  o f t he Un ivers ity  Educat ion Commis sio nof 1950. The co mmission w aschaired by D r.S. Rad ha kri s hnan.  It  is i nteres t ing to  consider ,b y wayo f backg r o un d, t he reasons adduce d  f o r keeping thestudyof th e rel igi on out ofth e edu c ational sy s t e m f r om a purely e ducationalp oin t of v ie w.T his re asonis exp ressed well  inthe repor t of t h e Educa t ion Com missio n o f 1 882w hi ch  ob se r ved th at: 'Th e declar ed  n eutra lity o f theSta te f orbid s its connect ing  the ins titut ionsdire ct ly ma intain ed by  i t with any oneform  of faith ; a nd  th eother altern ati veof givi ng equa l  fa ci l i t ie s in such institut io n s  f or the i nculca t io no f all fo rm s o f fa i t h inv olve s  p ractical  diffi c ul ti es whic hwe bel ie vetobe in s uper able'(Mahadev an, 1 9 71: 282). Thes hift in the p e rs p e ct i ve b rou ght about b y in d epen denc e  i s r e flect ed in  t h ef ollowing words of t he  Radha krish nan Report, s o to say:' I n dia is t he m e et i ng place of th e gre at religio n s of the  worl d and wi ll play a n increasi ngl y p rom ine n t  r ole in the re l i giou slife of  ma nkind a ndInd ian  st ud ents shou ld havean  i de aofIndia ' s role i nthe  w orl d' (M a hadeva n, 19 71:28 3) .  24  Arvind SH A R MA T he  c onte nts  o f the  rep o rtcould b e conside red from  b ot h a the oretical andapracticalpo int  of vi e w . On the  theoretical side its c o nclusio nscould  bereduced t o t he fol low i ng fou r form ulati on s:( 1 ) Dog m a ti c r el igion lead s toconfl ic t; ( 2) reli gious conflict lea d s t o a secular s tat e; ( 3 )  t hes ec u lar  s t ate b ans only dogmat ic religio us in structioni n s ta te scho ols; (4 ) the state c an and sh ould prov id e fo r the  teachingof unive rsal reli g ion ( S mi th, 1 963 : 351) .Onthe p ractic a l s ide i t made  t he fol lowin gconcrete  recommendations. (1) t hat al l edu cat ional ins tit u tio ns startwork  with a fe w m inu tes f ors ilent  med i ta tio n ; (2)  tha t  in the f i rs t y e a rof the Degr e e cou rse l ive s  of th e gr eat religious lea d ers like Gauta ma t h e  Bu ddh a , Co nf ucius, Zoroast er,  S o c rates, J es us, Śaṅkara , Rāmānu ja ,  Madh va, Mo hammad , Kabīr , Nā n ak, Gā ndhi , b e taught;  (3 )t hat inth es econdyear  s ome se lectio n s of a  universalist ch aract e r  from the  scri pt ures of theworld be s tudied; (4)  thatin t he th ird yea r,  the c ent ra l problems of the ph iloso phy ofre ligi onbe con side r e d
.R. Das,_C. Rajgopalachari,_Rukmini Devi Arundale and_Dr. Sampurnanand_(Smith,_1963: 349–350)_but_found formal expression_in The Report_of the University Education_Commission of 1950._The_commission was chaired by Dr. S. Radhakrishnan. It is interesting to consider, by way_of_background, the_reasons_adduced_for keeping the study of_the religion out of the_educational system_from a purely educational point of view. This_reason_is expressed well_in the report of the Education Commission of 1882_which observed that: 'The declared neutrality_of the State_forbids_its_connecting the institutions directly_maintained by it with any one_form of faith; and the other_alternative of giving equal facilities in such_institutions for the inculcation of all_forms of faith involves practical_difficulties which_we believe to be insuperable'_(Mahadevan, 1971: 282)._The shift_in the perspective_brought about by independence is reflected_in the following_words of the Radhakrishnan Report, so_to_say: 'India is_the_meeting_place of_the great religions_of_the world_and_will play an increasingly prominent role_in_the religious life of mankind and Indian_students should have an_idea_of India's role in_the world' (Mahadevan, 1971: 283)._24 Arvind SHARMA The contents of_the report_could be_considered from both a theoretical and a practical point of view._On the theoretical side its conclusions_could be reduced to_the following_four_formulations: (1) Dogmatic_religion_leads to_conflict; (2) religious conflict leads to a_secular state;_(3) the secular state bans only_dogmatic religious instruction in_state_schools; (4) the state can and_should provide for the teaching of_universal religion (Smith, 1963: 351)._On_the_practical side it made the_following concrete recommendations. (1) that all_educational institutions start_work with a few minutes for silent_meditation;_(2) that in the first year_of_the Degree course lives of the_great_religious_leaders like Gautama the Buddha,_Confucius, Zoroaster, Socrates, Jesus, Śaṅkara, Rāmānuja,_Madhva, Mohammad, Kabīr, Nānak, Gāndhi, be taught; (3) that_in the second_year some selections of a_universalist_character_from the scriptures of the world be studied; (4) that_in the_third year, the_central problems of the philosophy of religion be considered