 is barred is this, that the State in the institutions maintained by it wholly out of public funds, shall not be free to give religious instructions'. When asked whether the study of Hindu scriptures constituted religious instruction, he replied: 'Religious instruction must be distinguished from research or study. T ho s e a r e t wo d i f f e r e nt t h i n g s. For instance, as far as Islam religion is concerned, it means that you believe in one god, that you believe that Pagambar the Prophet is the last Prophet and soon, in other words what is called "dogma"' (Sen, 2010: 92, emphasis added). 28 Arvind SHARMA In a concurring judgment, Dharmadhikari, J said, 'The academic study of the teaching and the philosophy of any great saint such as Kabir, Guru Nanak and Mahavir was held to be not prohibited by Article 28(1) of the Constitution'. He, however, admitted that there was a'very thin dividing line' between imparting of religious education and study of religions. Dharmadhikari gets around this problem by positing that the Indian concept of dharma differs from religion as understood in the West. According to him, in the concept of dharma 'different faiths, sects and schools of thoughts merely are different ways of knowing truth which is one'. This allows for the teaching of religious education, which would mean 'approaching the many religions of the world with an attitude of understanding'. He stressed that this understanding of religion is essential for a multi -religious society such as India (Sen, 2010: 91). PART VI This leads up to the next point - how might the academic study of religion in India develop, as it evolves. It might be fair to say that it will remain linked in the Indian mind with the ideas of human brotherhood and religious universalism, though not necessarily with the idea of a universal religion. These ideals may not affect the actual study of religion but will continue to constitute the affective side of the enterprise. Almost all discussions of it, both legal or otherwise, seem to invoke this, though none does it so unambiguously as Mahatma Gandhi: I hold that it is the duty of every cultured man or woman to read sympathetically the scriptures of the world. If we are to respect others' religions as we would have them to respect our own, a friendly study of the world's religions is a sacred duty. We need not
is barred is this, that the State in the institutions maintained by it wholly out of public funds, shall not be spare to contribute religious instructions'. When asked whether the study of Hindu scripture constituted religious instruction, he answer:' Religious instruction must be distinguished from research or survey. T ho s e a r east t wo d i f f e r e nt t h i n g s. For instance, equally far as Islam religion is concerned, it means that you think in one god, that you believe that Pagambar the Prophet is the final Prophet and soon, in early words what is called " dogma "' (Sen, 2010: 92, emphasis add). 28 Arvind SHARMA In a concurring judgment, Dharmadhikari, J say,' The academic survey of the teaching and the philosophy of any great saint such as Kabir, Guru Nanak and Mahavir was held to be not forbid by Article 28(1) of the Constitution'. He, however, admitted that there was a'very thin dividing line' between imparting of religious education and sketch of religion. Dharmadhikari gets around this problem by positing that the Indian concept of dharma differs from religion as understood in the West. According to him, in the concept of dharma' different faiths, sect and schools of thoughts merely are unlike way of sleep together truth which is one'. This allows for the education of religious education, which would think of' approaching the many religions of the populace with an attitude of understanding'. He stressed that this understanding of religion is essential for a multi -religious society such as India (Sen, 2010: 91). PART VI This moderate up to the next point - how might the academic study of religion in India develop, as it develop. It might be fair to order that it will remain linked in the Indian mind with the ideas of human brotherhood and religious universalism, though not inevitably with the idea of a universal religion. These ideals may not affect the actual study of religion but will continue to constitute the affective side of the enterprise. about all discussions of it, both legal or otherwise, seem to invoke this, though none does it thus unambiguously as Mahatma Gandhi: I agree that it is the duty of every cultured man or charwoman to read sympathetically the scriptures of the worldly concern. If we are to respect others' religions as we would receive them to respect our own, a friendly study of the world's religions is a sacred duty. We need not
 is barred is this, that the State in the iuwtitutmons majntained by it wholly out of public hundw, shaol not be free to give religioud instruxtiois'. When asked whxfher thc stusn of Kiidu scriptures gonstituted religious insdrjccion, he replied: 'Religious instructiog must ne distinguished frok ressarch or study. T ho s e a r e t wo d i f h e r e nt t h o n g s. For instance, as fag as Islam religion is concerned, ut mqqns that you believe in one god, thzt you believe that Pagambar thd Pro'het is the lqst Krophet and woon, pn other words what iv callec "dogma"' (Sen, 2010: 92, cmphavis added). 28 Arvind SHARMA In a concurring jodgment, Dhdrjadhikari, J said, 'Rhw acagemiw stjey uf uhe tsachinh aid the philksophy of aby great saint such af Kabir, Guru Nznak agd Mahavir was held to be not prohibited ty Zrticle 28(1) of the Constitytion'. He, however, admijted that ehere was a'very thin dividing line' between imparthng oh felnnlous wdkcation and study of religions. Dharmadhikari dstx sround this prjblem by poxihimd that the Inaian concspt of dharma difffrs froi relugion as tndetstood in the West. Accordint to him, in nhe xoncept of dharma 'bifferent fanths, sgcts amd schools of thoughts oeremy are difffrent waya of knowing trutf wmicv is one'. This allows for tre teachiig of religiuus gducatijn, which wluld mean 'approaching thf mani relicions of tje world with an attitude of unvxrstanding'. He sdrevsed thac this understandind of religion ns essencial fur a multi -religimus society such as Indid (Sen, 2010: 91). PART TI This lqads up ro the vdxt point - how might thv ccademic wtudy of religion ln Inaja develop, as ic tvilves. It might be fayr tp fdy that it whll femxon livked in the Kndisn mind with the ideds or human brotherhooc wnd relitious unyversalism, thpugh not necessaripy wivh the idea of a universal religion. These idsals may jot affect the wctuql study of xeligion but will continue to constitute the affective sidw of the enterprise. Slmost all viscusfions of ht, both legal or othwrwise, seem to inyoke this, though none soes id so knambiguously as Mahatma Gandhi: I hold that it is the duty of every cultueed mai jr woman to reac symiatketncally ehe drriptures of the eorld. If we are to respect othecs' religiots as we would have them to rexpdct our own, a friendly study of the wkrld's rekigions is a sacred duty. We neec not
is barred is this, that the State institutions by it out of public to religious instructions'. When whether the study Hindu scriptures constituted religious instruction, he 'Religious instruction must be distinguished from research or study. T ho s e r e t wo d i f f e r e nt t i g For as far as Islam religion is concerned, it means that you believe in one god, that believe that Pagambar the Prophet is the last and soon, in other what is called "dogma"' (Sen, 92, added). 28 SHARMA a judgment, Dharmadhikari, J 'The academic study of the teaching and the philosophy of any great saint such as Kabir, Guru and Mahavir to be prohibited Article of the Constitution'. admitted that there was a'very thin imparting of religious education and study of religions. gets around problem by positing that the Indian of dharma differs from religion as understood in West. According to him, in the concept of dharma 'different faiths, sects and schools of are different ways of truth which is This for teaching religious education, would mean 'approaching the many religions of the world with an of understanding'. He stressed that this understanding of religion is a -religious society such India (Sen, 2010: 91). VI leads up to the - might of in develop, as it evolves. might be fair to say it will remain linked the ideas of human brotherhood and religious universalism, not necessarily with the idea of a religion. These ideals may not affect the actual study of religion but continue to affective side of the enterprise. Almost all discussions it, both legal or seem to invoke this, though none does it so as Gandhi: I that it is duty of every man or woman sympathetically the of world. to respect others' religions as we have to respect our own, a study world's religions is a sacred duty. We need not
 is barred is this, that the StatE in the instItutiOns MaiNtAineD by iT wholly out of puBLic fUnds, shall not be free to giVe relIgIOus iNStRuctiOns'. When ASkED WheThEr The StUDy Of HinDu sCripturEs constituTed ReLigious instrUCtIon, he repliEd: 'REligious instRucTion muSt Be dIStingUisHed frOm reseARch or sTudy. T ho s e A r E T wo d i f F E r e nt t h I N G s. for iNstance, as far as IslAM rELigion is concerNed, it mEaNS tHAT yoU beLieve in one GoD, that YOu belieVE tHAT pagAMbar the PropheT is the last PROphEt and sOoN, in OTher woRds whAt IS caLled "dogma"' (SeN, 2010: 92, empHasis addeD). 28 ArvinD sHARMA IN A concurRing juDgmEnt, dharMAdHiKarI, J SAid, 'tHe AcaDEmiC study of ThE tEachiNg anD THE PhilOsoPhy oF any gReat saint such As KAbir, gUru nanak And MaHaviR wAs helD to be nOt proHiBited by Article 28(1) oF the constitutIon'. he, HowEvEr, admITted thAt tHerE was a'veRy thin dIVidInG LINe' Between imparting of ReLIGiOus educaTion anD StUdY Of religiOnS. DhArmaDHIkari Gets ARoUnd this pRoblem BY pOsIting thAt The IndIaN coNcePt of dHArma DifferS from relIgion AS understood in tHE West. AccordinG To HIM, iN The cOncEpt of dharma 'DiffERent FaitHS, sEctS And scHools Of THoUGhts merely are differEnT ways oF knowIng truth which Is one'. This aLLOWs for the TeacHInG Of religious eduCatioN, which woulD Mean 'apprOachiNg the manY religionS OF the worlD wiTh aN atTitUDE oF understandinG'. hE strEsSed that ThiS undersTanDinG of RelIgIon is esseNtial for A mUlTi -ReLigIous sOCiety sucH aS InDiA (SeN, 2010: 91). PART vi This lEads uP to tHe NeXT poInt - how mIGhT THe acAdEmIc stUdy Of ReligIon iN indIa develOp, as it evoLveS. it miGhT bE fair to Say that it will ReMain linked In The indian MINd with thE ideas of human brotherhooD And reliGioUs uniVersAlism, thouGh nOt neceSsaRIly witH the idEa of a UnIveRSAl relIGIoN. ThEsE ideals may NOT afFect tHe ActuAl study Of religion but will cONtiNue to constituTe tHe afFECtIve SIdE Of tHe ENteRPRise. Almost all diScussions oF iT, BoTh legal or oTHerWiSe, seem tO invoke This, tHOugh nonE does it so UnambiguoUsLy as mAHatMa Gandhi: I hOld that iT is the dutY Of eveRY cUlturEd mAn or woMaN to Read sYmpathETicAlly tHe scriPtUres of The woRlD. If we are To respect others' religionS as we wOuld hAve Them to resPecT Our Own, a frienDly sTudy of the wOrlD's rEligiOns IS a sacRed dUTy. we nEEd not
 is barred is this, that t he State i n the  in sti tu tion s ma intained by it whol ly out of public funds , sha ll notb efreeto give re l i gio us  i nst ru c ti ons'.  Wh en aske d whetherthe  s tudy of Hind u  s cripturescon stituted rel igi ous in st ruc t ion,herepli ed: 'R e ligiou s instruc ti o n must be dist i n gu ishe d from research o r  s t udy. T ho s ea r etw od i f  fe r e nt t  h  i ng  s. For in s t a nce ,  as far as Is lam religio n  is  conce rn ed, it mea ns th at you  believe in  one  god, tha t youb elievet hat Pag ambarthe  Pr ophe t  i sthe  l a stP ro phe t  an d soon,in  o therword s w h at i s c alle d "do gma"' (Sen, 2 010 : 92 ,  em phasi s add ed).  2 8 Arv ind SH ARMAIn  a concurring j udgm ent, Dhar mad hi kar i,  J sa i d, 'Th e a cad emic st udy oft hete a c h in g and the philosop hy o fany grea t sain t  s uc h  as Kabi r,  Gu ru N a n ak an d Ma h av ir was h eld to be  n ot proh ib ited b yArt icl e 28( 1 ) of  the C onstitut ion'. He, however, a d mitted that t h er e wa s  a'v ery  thin divid ingl ine'  bet w ee n i m parti ng of  r e li g ious education andst udy of  reli gions. Dharma dhikari ge t s around t hisp ro b lem by positin g tha t the Indi a n concep t ofdharma d iffers fr o m  religio n a s u nde rst o o din the West.A c cord in g to hi m,in thecon cep t o f d ha rma 'diff erent fa it hs ,se cts  ands chools o ftho ug hts  mere l y arediffe rent  w ay s  of  knowin g  t r u th w hi ch  isone '.  This  all o wsfor the  teaching  of reli gi ou s educa tion, which w ou ld mean 'a pp roa chingt h e many r eligions of the world w i th an a tti tudeof u nderstand ing '. Hestr e ssed t hat th is un de rst a n dingo f  r eli gi on is esse n t ial  foramult i -reli gious society such asIndia (Sen, 2 010 : 91 ) .  P ART VI Thi sl ead s up to the nextpoint - ho wm ig ht the aca d emi cstudy o f relig ion i n  Indiadevelop,as it evo lv es.I t  mi ght be fai r to say  that itw ill r e ma in li nke d in t he  In dianmind w i ththe i deas o fhumanbroth er hood and  religious universalism , thou gh no t n ecessaril y w i ththe ideaof a  universal  re lig ion.The s e ide alsm ay  no t  affe ct t h e actuals tu dyo f  r eligion but w i llconti nue to con stit ute the affective side of the en terp r i se.  Al m ostal l discussionsofit , both leg al  or otherwi se, seem  t o  invo ke thi s, tho ugh non e do e s it s o un amb iguouslyasMa h atma Ga nd hi :  I hol d th at  it is  the d u ty o f every cultured m an or w omant o r ead s ym patheti c ally  the scrip tures of th e worl d. I f weare tore spectoth er s' religio n s as we w ouldhave th em  tores pect o ur o w n , a f rien dl y s tudy of t h e  w o rl d' s  re ligi ons i sa sa cred duty .  We need  no t 
 is_barred is_this, that the State_in the_institutions_maintained by_it_wholly out of_public funds, shall_not be free to_give religious instructions'._When_asked whether the study of Hindu scriptures constituted religious instruction, he replied: 'Religious instruction_must_be distinguished_from_research_or study. T ho s_e a r e t_wo d_i f f e r e nt t_h_i n g_s. For instance, as far as Islam religion is_concerned, it means that you believe_in one god,_that_you_believe that Pagambar the_Prophet is the last Prophet and_soon, in other words what is_called "dogma"' (Sen, 2010: 92, emphasis added)._28 Arvind SHARMA In a concurring_judgment, Dharmadhikari, J said, 'The_academic study_of the teaching and the_philosophy of any_great saint_such as Kabir,_Guru Nanak and Mahavir was held_to be not_prohibited by Article 28(1) of the_Constitution'._He, however, admitted_that_there_was a'very_thin dividing line'_between_imparting of_religious_education and study of religions. Dharmadhikari_gets_around this problem by positing that the_Indian concept of dharma_differs_from religion as understood_in the West. According to_him, in the concept of dharma_'different faiths,_sects and_schools of thoughts merely are different ways of knowing truth which_is one'. This allows for the_teaching of religious education,_which would_mean_'approaching the many_religions_of the_world with an attitude of understanding'. He_stressed that_this understanding of religion is essential_for a multi -religious_society_such as India (Sen, 2010: 91)._PART VI This leads up to_the next point - how_might_the_academic study of religion in_India develop, as it evolves. It_might be fair_to say that it will remain linked_in_the Indian mind with the ideas_of_human brotherhood and religious universalism, though_not_necessarily_with the idea of a_universal religion. These ideals may not_affect the actual study of religion but will continue_to constitute the_affective side of the enterprise._Almost_all_discussions of it, both legal or otherwise, seem to invoke_this, though_none does it_so unambiguously as Mahatma Gandhi: I hold that it is_the duty of every cultured man or_woman to read sympathetically the scriptures of the world. If we_are to respect others' religions as we would_have them to respect our own, a_friendly study of the_world's_religions is a sacred duty. We need_not