Chapter - III

NEHRU'S CONCEPT OF
SECULARISM
 CHAPTER-III

NEHRU’S CONCEPT OF SECULARISM

3.1 Jawaharlal Nehru’s - Life, Ideology and Thoughts on

Secularism:

Secularism was accepted as one of the fundamental bases

for the development of democracy in India. The founding fathers of

our constitution took it for granted that there would be tolerance in

every aspect and sphere of our national life among all religions that

prevail in our country.

Secularism would thus mean an attitude of tolerance and

peaceful co-existence on the part of citizens belonging to different

faith and a policy of perfect neutrality and equality bv the states

towards all religious communities. This is the ideal for which

Akbar had stood. The object of his policy was to protect the

religious concerns of all the people. A simple but memorable

statement of this secular attitude is found in what the philosophic

poet Iqbal had said:

Mazhab nahi sikhata apas main bair rakhna,

Hindi hain hum watan hay Hindustan hamara !

Religion does not teach us animosity;

We are Indians and India is our home !

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 Secularism does not and should not mean multi

communalism or encouragement or patronage by the state to

different religious denominations. The tradition of co-existence

and mutual tolerance has been an integral part of our culture for

ages. Our leaders of thought like Raja Ram Mohan Ray, Gandhi,

Maulana Azad and Jawaharlal Nehru inherited this valuable

tradition and their lives symbolize its beauty and power. Tradition,

we should remember, cannot be inherited easily, it is to be

obtained by hard labour. Following secularism today should really

mean imbibing the whole tradition of good will and amity

exemplified from Budha, Ashoka, Akbar Gandhi and Nehru while

simultaneous composite order of which we are the heirs.

Nehru is known as an architect of Indian secularism. The

constitution of India contains his philosophy about the religious

neutral state. Indian secularism, as propounded by Jawaharlal

Nehru and incorporated in the Indian constitution, contains the

three main features, these are as follows:-

First, our secularism is liberal in the sense that Nehru

wanted it to combat communalism with social welfare politics

while maintaining religious neutrality and ensuring religious

equality and liberty to all minorities living in India. Secondly,

Indian secularism is not absolute in its character, that is, it is

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 qualified in the sense that religious freedom given to all religions is

subject to all the considerations of public order, morality and

welfare of the citizens as such, and the state authority may impose

restrictions on any of the freedoms or rights guaranteed under

Article 25 of the Indian constitution. It is for the judiciary to

determine whether or not any such restriction is in consistent with

the spirit of the constitution. Thirdly, Nehru’s concept of

secularism is both dynamic and enlightened, as it allows the

religion to play a part in the social welfare. Nevertheless the

Government of the day may change the personal law of any

community or define it as it did in respect of the Sikhs and the

Budhists in the common interest of the country as a whole.

Nehru and his leading colleagues were fire-tested patriots

and men of outstanding merit. They architectured institutions

and policies that would consolidate the nation. His sense of

history and vision induced him to emphasize an attitudinal change

that would be scientific and unifying.

He knew fully well that our nation state could stabilise only if

the secular polity divorced itself from all communal pulls and

fanatic revivalism. A pluralistic and liberal society could survive by

unifying the large cultural diversities. He understood that

chauvinistic call for ‘uniformity’ was in reality a slogan, that sought

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to erase the minority cultures and their ways of life. Nehru was

once asked, “are you religious?” He replied “......Yes, but not of the

temple going type.”1

Nehru led the nation for over five decades ( 17 years as Prime

Minister during 1947-64) and left an indelible mark on her future.

His deep learning in natural and social sciences enabled him to

project a comprehensive view of life and influence, the course of

events in the country. His entire energy had been concentrated on

awakening the masses and creating in them a new awareness

during the freedom struggle. In the post- independence period

Nehru devoted all his energies to working out the detailed

modalities for a speedy march towards Secularism, Socialism,

Democracy and self-reliance at home; and non-

alignment and co-operation in international relations for achieving

the goal of world peace, disarmament and global development.

Nehru’s contributions are vast and varied His emphasis on

disarmament and world peace parliamentary democracy and its

institutions, foreign policy based on the concept of non-alignment

socio-economic transformation of the country for raising the living

standards of the masses and improving the status of women in the

society- all these indicate his integrated approach for building a

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 strong India, which would play a dynamic role in the comity of

nations and work for a sane and sensible world order.

Nehru was the Chief architect of Indian development during

1947-64 and contributed to modem. Indian ethos by stressing the

importance of secularism. Jawaharlal Nehru was an ardent lover

of secularism, sometimes he adjusted to political pressures but his

basic approach to it remained unaltered. However, Jawaharlal

Nehru while in power, could not implement many of his ideas. He

himself admitted: “Some years earlier I would not have been so

hesitant. There was a definiteness about my thinking and

objectives then, which has faded away since.

To Nehru, India was a much the centre of Hinduism as a

unique expression of a “Cultural multiplicity which lasted for

thousand of years.” In a reminiscent mood he wrote: “ Hundreds of

vivid pictures of this past filled my mind, and they would stand out

as soon as I visited a particular place associated with them. At

saranath, near Banaras I would almost see the Buddha preaching

his first sermon. Ashoka’s pillar of stone with their inscriptions

would speak to me in their magnificent language and tell me of a

man who, though an emperor, was greater than any king or

emperor. At Fathepur Sikri, Akbar, forgetful of his empire, was

seated holding converse and debate with the learned of all faiths or

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 curious to learn something new and seeking an answer to the

eternal problem of man”2

Nehru’s definition of secularism was four pronged:

Secularism meant first, separation of religion from political,

economical, social and cultural aspects of life, religion being

treated as purely personal matter;

Second, dissociation of the state from religion; Third, full

freedom to all religions and tolerance of all religions; and Four,

equal opportunities for followers of all religions and no

discrimination and partiality on grounds of religion.

Thus, Nehru was a unique statesman, with an instinct for

secularism. He strived for converting the country from the

‘cowdung age’ to an age of science and technology. He was

opposed to superstitions, communalism and religious fanaticism.

He always wanted that his countrymen should become rational

and secular in their attitudes.

3.2 Nehru’s Ideas on Religion :

Religion is just an inner development of Individual’s

personality. There is no concrete idea for religion. Religion has its

own broader meaning, Religion is a concept which relates to every

individual, every community, every nation. Religion is anywhere

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and everywhere. There are so many definitions given by several

saints, sofis, scholars and Philosophers.

It is true that eveiy person is a philosopher as far as religion

is concerned. Religion is a natural phenomena which cannot be

explained easily. Religion involves value faith, morality and belief

of a person.

The modem world is also called a scientific world. There are

rapid changes in the world and in particular in the field of science

and technology. Despite the development of scientific temper

among many people consequent upon the development in science

and technology, people in general have not given up their faith in

religion. This shows how religion has made an enormous impact

on human beings.

India is one of the oldest civilizations of the world and also it

is one of the largest country in the world. India, unlike some other

societies, is not a homogeneous society. It is a plural society. It is

a multi-racial, multi-cultural multi-lingual, multi religious society.

There are many religious communities, Hinduism, Islam, Sikhism,

Christianity, Buddhism, Jainism, Judaism, and Zorastrism and

some of the religions existing in India. Every member of a

particular religion takes pride in being a follower of that religion.

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 Jawaharlal Nehru became the first prime minister of the

Socialist, Secular, democratic and Republic India. The secular

nation means that the ‘State shall- observe neutrality in regards to

all religions.”3

Religion was an important dimension to Nehru’s concept of

secularism. Nehru was essentially a man of religion. He was not

religious in the ordinary sense in which religion was understood in

India.

In his early years, religion only sharpened his curiosity,

secularism, democracy and socialism which were the three pillars

on which Nehru wanted to build the edifice of modem India. He

liked certain aspects of Hinduism likewise he was impressed by the

love and compassion that Christ spoke of and practiced. But

Nehru was opposed to proclytisation, Nehru also accepted what

appeared to him good in Islam, Budhism, Jainism, and all other

religions. But all along he kept politics away from religion.

Because, he feared that combination of religion and politics would

do incalculable damage to the nation. Nehru sought no comfort in

distress in religion.

Nehru did not want the state to be identified with any

particular religion. So, Nehru strengthened his faith in secularism

at the height of the communal disturbances, he told the nation;

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“We will not tolerate any communalism in the country and where

every citizen has equal liberty and equal opportunity.”4

Nehru believed in science and realised the need to adopt a

scientific approach to solve the problems of the day. So, Nehru’s

general, grouse against the religion is that it prevents the sharp

intellect of science. Nehru had no patience with the crude

interpretation of religion and a authoritative (dogmatic) approach

to it which are seed-bed of all superstition, bigotry and intolerance.

He thought that fear and superstition are incidental to religious

practices out of ignorance. He said that a true religion on the

other hand never encourages superstition. In effect, Nehru argues

for this substitution by spiritual religion of the superstitions and

ignorant views and practices, which pass for religion.

Nehru, as a philosopher, as a statesman and also as a

member of religious family, contributed a lot to religion. Nehru

thought that for individual development religions have

“discouraged him from trying to understand not only the

unknown, but, what might come in the way of social effort.

Instead of encouraging curiosity and thought, they have preached

a philosophy of submission to nature, to established churches to

the prevailing social order, and everything that is.”5

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 Nehru thought that the religious practices have done their

best to frustrate the earnest thirst for knowledge of philosophical

world that man has felt for ages and which cannot to be

extinguished except by an independent, free and fearless enquiry

into the phenomena of nature, without being burdened by

respectable tradition and ouikoVt b*yu*r> dogma . Nehru kept aside

the religion from state affairs. He thought that by establishing a

religious order in the state both citizens and the rulers of the

nation are assessed or come under the religious superstitions. By

applying the religious principles, man is losing the capacity to see

any point of view other than his own. At the same, time for a ruler,

the power of impartial judgement yields place to an intolerance of

other faiths. Nehru rightly pointed out that “religion is narrow and

intolerant of other opinions and ideas; it is self-centered and

agonistic and it often allows, itself to be exploited by the self

seekers and opportunities.”6

According to Nehru, religion is an antiquated world view, and

religion is no more suitable for the spirit of the times. Therefore it

is our duty to remove the retrograte element in religion. He told

that there is a lot of difference in the practice of religion in the past

and the present. Nehru said that religion in the past has intruded

and arrogated to itself the right to dictate what we ought to do in

matters of daily life like food, cloth etc. But now a days religion is

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used by various religious fanatics who try to perpetuate a certain

social structure by giving it religious sanction and by using the

caste system they try to cut the roots of secularism. Nehru

regarded that the institutionalised religion has gots its don.

Church revelation and creeds fixed dogmas etc. If any ideas are

against those fixed dogmas it is at once denounced as here said.

Nehru explains plain truth when he draws our attention to

the fact that scientific discoveries which are today widely accepted

were condemned as disbeliefs and impiety. Further, frequently

there was war in the name of religion. It was a question of religion,

Vs religion, referring to the past. Nehru showed that the history of

man has been punctuated repeatedly by wars and crusades in the

name of “this god or that god”. Fighting in the name of God is to

refuse the fatherhood of god and the brotherhood of man. Religion

is not an unmixed blessing despite Nehru’s innumerable grouses

and grievances against religions, he did not advocate for a

religionless society. In fact, he has always appreciated the good

aspect of religion. For some, religion means the other world or

heaven. They follow religious principles only for the sake of

attaining this heaven. Nehru was not impressed by this approach.

According to him Probably religion consists of the inner

development of the individual, the evolution of his consciousness

in a certain direction which is considered good.”7

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 Once when he was in jail one of his Roman Catholic friends

sent him plenty of books on Catholicism. At this time Nehru was

seeking the answer to the question what is religion? Later he wrote

in his autobiography by commenting on the principle of

Catholicism. Perhaps Nehru was not either an atheist or anti­

religionist. Nehru family was one of the most cosmopolitan families

in the world. Nehru’s out look and way of life revealed a subtle

mixture of three distinct cultural traditions the scholarly and

exclusive Brahaminism of Kashimiri Pandit, the Muslim culture of

Moghal India and the public school virtues of British Raj.

Nehru was too much familiar about Indian religious

mythology. He said that it was only fine imaginative literature with

full of objective lessons for humanity'. But they are not pure

meaningless myths, though they are literally true. They are only

general principles and special virtues and duties in the life of

person in varying circumstances.

Nehru’s ideas on proficiency of science and deficiency of

religion in secular state

Nehru was realistic person who believed in scientific

approach. Nehru said about science that “Science gives a doubling

and hesitating reply, for it is of the nature of science not to

dogmatise but to experiment and reason and rete-on the mind of

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men. I need hardly tell you that my preferences are all for science

and the Methods of science.”8

Nehru believed that the progress of man or the progress of

nation was only possible by adopting scientific methods, tools and

techniques. Nehru said that either the individual development or

collective development, either social development or economic

development and political efficiency required reason. The mind of

man is capable of applying the reasoning capacity only through

experiment by using only a scientific methods.

Nehru admitted that some form of religious belief is

necessary for the generality of mankind because religion has given

a set of values to human life. But religion prevents the growth of

science in society. But he is for the substitution by science of

religion Nehru was aware of the fact that science had its own

limitations along with its glories. He observed “Science overlooked

completely the values and purposes of life. Inspite of his conquest

of nature man does not know how to deal with his inner forces.”9

Nehru was very much Hindu of the monastic tradition of

Indian philosophy. This Indian philosophy stood for the values of

oneness, harmony and unity. From the early childhood, Nehru

was familiar with the ideas of great philosophers and also saints.

Nehru was greatly influenced by the religion of the “LORD

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BUDDHA” as the principles of Buddhism were based on scientific

approach. Here Nehru, rightly said that “It is science alone that

can solve the problems of disease hunger, poverty, and illiteracy, of

vast resources running to waste of rich countiy inhabited by a

starving people.”10

Under his able leadership India embarked upon an

ambitious path of economic development. He established the

institutions of science and technology all over India.

Religion, though it has undoubtedly brought comfort to

human beings and stabilised society by its value, has checked the

tendency to change and progress inherent in human society.

Where science ignored the ultimate purposes and looked at fact

alone, it has helped the world to build up a glittering Civilization,

for the growth of knowledge. There was no knowledge of ultimate

purpose, and not even an understanding of the immediate

purpose, for science has told nothing about any purpose in life,

Nor did man, so powerful in his control of nature has the power to

control himself and the monster he had created ran mock. The

ultimate purposes of man may be said to be to give knowledge, to

realise truth and to appreciate goodness and beauty.

Though Nehru was conscious over the deficiency of religion,

in its modem application he was never blind to the intrinsic utility

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of religion, he was never blind to the intrinsic utility of religion that

is why Nehru said that religion cannot be gainsaid that religion

had answered some deeply felt inner need of man. Some forms of

religious belief has given a set of values to human life which have

provided the foundation of morality and ethics. Nehru is quite

aware of the value of ethics in life and its problems. He said “some

kind of ethical approach to life has a strong appeal for me though

it would be difficult for me to justify illogically.”11

According to Nehru, religions have had a great impact on

humanity. Religions have made the mind of man static, dogmatic

and bigoted. But, however, he admitted the spiritual value of

religion. He said “ I have no doubt that spiritual things and of

moral values are ultimately more important than other thing.”12

In Nehru’s opinion spiritual value of religion means

something more than religion though spirituality is part of religion

but it is a very deeper part of religion.

Nehru believed that the inner life of man is to be transformed

by the practice of religion. In his view, man cannot do away with

ethics and spirituality. He agreed that even scientists for that

matter could not afford to dismiss morality as useless. According

to Nehru, truth is too vast to be included in the minds of human

beings. He advised the scientists to keep in mind moral principles

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r
while doing their work. He said “If science gets divorced completely

from the realm of morality and ethics then the power it possess

may be used for evil purpose. Scientist should note that they do

not have a monopoly of the truth.”13

But Nehru argues in favour of science, since religion belongs

to the age of faith and science to the age of reason. Nehru was

against the organized religion. Organized religion means

reactionary force, which opposes the progress. Here, Nehru said,

“usually religion becomes a social guest for god or the absolute,

and the religious man is concerned for more with his non salvation

than with the good of society. The mystic tries to rid himself of

self, and in the process usually becomes obsessed with it. Moral

standards have no relation to social needs, but are based on a

highly metaphysical doctrine of sin.”14

Nehru was painfully aware of the fact that the use of word

‘religion’ causes confusion and interminable debate. Here, Nehru

did attempt a definition of religion, he ignored its communal

manifestation and produced a definition. He defined religion thus,

“Probably it consist of the inner development of individual, to

evolution of his consciousness in a certain direction which is

considered good. What that direction is will be a matter of debate

but as for as I understand it, religion lays stress on this inner

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change and considers outward change as but projection of this

inner development.”15

It is clear that Nehru laid stress on the purpose of religion as

inner development and evolution of consciousness in a particular

direction.

Nehru had to confront militant Hindu-Muslims

communalism all through his political career. One can, therefore,

understand his irritation with and indignation at the spectacle of

what is called religion. Nehru was a social engineer. He did not

appreciate the ascetic life as a social ideal, though it may suit some

individuals.

Nehru’s ideas of organised religion are as follows:

1) Organised religion invariably becomes as vested interest and

thus inevitably a reactionary force opposing change and

progress;

2) The usual religious outlook seems to me to be the enemy of

clear thought, for it is based not only on the acceptance without

demur of certain fixed and unalterable theories and dogmas but

also on sentimental and passionate. It is narrow and intolerant

of the other opinions and ideas.

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3) Usually religion becomes a social quest for God or the absolute

and the religious man becomes for more concerned with his

own salvation than with the good of society....Moral standards

have no relation to social needs, but are based a highly

metaphysical doctrine of sin.

From the above objections we must understand his clear-cut

ideas about religion. Here Nehru was well aware about the fact

that, for from supplying any narcotic to make the common people

forget their unhappy lot. Leaders of religious thought emphasized

more than any bodyelse, the ills and troubles in which based

human life.

Secondly, Nehru’s keen mind, which never lost its freshness

and boldness to the day of his death, found it impossible to accept

and without objection or hesitation fixed and unalterable religious

dogmas, at any cost. The reason is that the people amongst whom

he had to live and work had the religious temper, pure and

unsullied. Nehru talked slightingly of the exclusive pride which

the Hindus take in their ‘Hindu’ culture” and Muslims in their

‘Muslim’ culture. In fact, he believed that the ideas of Hindu and

Muslim culture would vanish at the touch of reality by which

Nehru meant modem scientific culture and its product the

industrial civilization.

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S '*

s
{
 His third objection about religion was that religion is not

concerned with society and the religious man pays no need to the

suffering of his fellowman. Nehru felt over riding moral obligations

to change the social order so that men could live more happily but

religion stood in the way. It was the great defender of the status

quo. Here, Nehru thought that religion was bad, but not that it

was an unmitigated evil. He is anxious to concede the good that is

there in religion and to point out the good that it has done to

mankind. But the days of organised religion are numbered,

humanism and science (by which Nehru meant the scientific

temper of mind the devotion to truth and the determining and

testing) have come to take its place.

From the above religious ideas of Nehru it is clear that Nehru

did not totally reject religion but he tried to point out the

disadvantages of organised religion to the development of society.

Nehru stressed more on science rather than religion in every walk

of social life because he knew very well that organised religion

disturbed the progress of society and it was also harmful for the

communal harmony of a nation, specially take India where many

people adhere to different religions.

India is called rightly a secular state. It is possible to make

India as a modem developed, and secular state only by such

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leadership as Nehru. Nehru’s scientific approach helped in the

building up of our country. His main emphasis has been on the

freeing of our minds from the obsessions of dogmatic religion.

In short, as regards to Nehru’s ideas about religion and

science, it must be said that the was concerned with the present

and practical part of the lives of the people. He was least

interested in the spiritual and heavenly matters, for example, he

was not interested whether there is such a thing as a soul, or

whether there is a survival after death, the karma theoiy of cause

and effect, and reincarnation.

As the first Prime Minister, he was too much bothered about

upliftment of those people who were backward because of their age

old traditions, customs, etc. He said that India must break with

much of her past and not allow it to dominate the present people’s

lives which were burdened with the dead wood of this past; all

that was dead and had served its purpose had to go. But that did

not mean a complete break with or forgetting of, the fithal and life

living in the past. He, however, said that we still have to hold on to

them with all our strength for without that firm basis and

background we can have no grip on any mind of truth or reality.

The scientific approach or temper should be a way of life, a process

of thinking, method of acting, associating with our fellowman, it is

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therefore the temper and approach of science allied to philosophy

and with reverence for all that lies beyond that, we must face life.

Here Nehru held the idea that we may develop an integral vision of

life which embraces in its wide scope the past and present with all

their heights to depths, and take with peace towards the future.

3.3 Nehru’s Views on Secular State :

The term ‘ Secular State ‘ is commonly used in the present

day to describe the relation which exists or which ought to exist

between state and Religion.

Many aspects of our conception of the secular state are

common to all the countries within the liberal democratic

traditions.

The secular state means a state which gurantise individual

and corporate freedom of religion, deals with the individual as a

citizen, irrespective of his religion, which is not constitutionally

connected to a particular religion, nor does it seek either to

promote or interfere with it. A secular state is, therefore, a state

where citizens are not discriminated in any form or manner on the

basis of their religion. Secularism may be an ideology and may be

seen as such by some and by others it may be a way of life.

However, it has to be seen essentially in the concrete process of

nation building.

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 The underlying assumption of this concept is simply that

religion and the state functions are basically different areas of

human activity. It is not the function of a secular state to promote,

regulate, direct or otherwise interfere in religion. In a secular state

all religions are in one limited respect, subordinate as well separate

from the state, as voluntaiy association of individual citizens.

Religions and groups are under the general laws of the state and

responsible for the proper discharge of civil responsibilities. In this

respect religions are viewed by the state like other voluntary

associations based on common, social cultural or economical

interests. A secular state, while granting basic fundamental rights,

enjoins upon its citizen not to discriminate against any citizen on

grounds of religion, sex, caste, etc. It also grants freedom of

conscience and free profession, practice and propagation of religion

subject to public order, morality and health. Simultaneously a

secular state may also reserve the right of making provision for

advancement of any socially backward community or of making

any law imposing restrictions on religious practices in the interest

of public peace and morality. A secular state, thus, always exists

to safeguard the welfare of its citizens and provides them equal

opportunities for the development of self. It does not recognize any

other world beyond this world. Thus, we can assume the following

to be the characteristics of a secular state

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 1. No established state religion.

2. Tolerance to all the religion.

3. Discouragement to bigotry.

4. Equality of rights.

5. Welfare of people.

6. No religious education by Government.

7. Condemnation of religious dogma contrary to cods.

8. No religion exempted from the laws of the secular state.

Secularism is not godlessness: It is not irreligious. In fact,

secularism might be regarded as the highest point of religion. If

god is the father of all beings, it stands to reason that all must be

equal.

It believes that man has duty to improve his own condition

and make the human situation the ultimate arbiter in matters

exclusively human. In the human sphere of social legislation it

appeals to no spiritual or sacred authority as the source and basis

of law making. In matters of education it believes in the complete

separation of education from any organised or loose association of

clergy or religious authority without depriving man of his ultimate

freedom to follow and practice any religion.

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 In brief, secularism is incompatible with the claim of a single

institution to know the infallible truth. Again, it makes no

differences if it is insisted that truth is to conform to a particular

philosophy.

From above, it should be clear that secularism, in its true

sense, is possible only in a democratic society. A true democratic

society is one, which adopts or practices the ideology of secularism

and that state is called as a secular state. The secular state means

that the” State shall observe neutrality in regard to all religion.”17

A State has been characterized as secular, where in there is

no established religion. This is the first characteristic of secular

state.

When India became independent it was obvious to most

leaders of the Indian National Congress that it had to become a

secular state, because they considered this to be the only form of

Government that would secure the peaceful co-existence of Hindus

and Muslims. This view found one of its strongest proponents in

Jawaharlal Nehru who went so far as to assert that “no state can

be civilised except a secular state.

India is a secular state. Secularism is one of the

Characteristics of our constitution. Secularism, like many other

concepts has come to India from the west. India believes in the

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aloofness of state from religion or a state, which does not patronise

any one, or the other particular religion. The modem idea of

secular state was totally unknown to old India Through out the

history of India there was Hmdu politics. Buddhist politics, and m

the medieval period the strong influence of Islam was there. But

one thing must be noted that, despite dominance of different

religions from time to time over the Indian States in ancient and

medieval period, the states adopted the policy of tolerance by and

large. This was the special characteristic of the Indian civilization.

In a sense, this is more or less a modem conception. India

has a long history of religious tolerance. That is one aspect of a

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secular state, but it is not the whole of it. In a country like India,

which has many faiths and religions, no real nationalism can be

built up except on the basis of secularity. Any narrower approach

must necessarily exclude a section of the population, and then

nationalism itself will have a much more restricted meaning that it

should posses. In India we would have to consider Hindu

nationalism, Muslim nationalism, Sikh nationalism or Christian

nationalism and not Indian nationalism.

As a matter of fact, these narrow religious nationalisms are

relies of a past age and are no longer relevant today. They

represent a backward and outdated society. In the measure we

have even today-so-called communal troubles, we display our

backwardness as social groups.

Our constitution lays down that we are a secular state, but it

must be admitted that this is not wholly reflected in our mass

living and thinking. In a country like England, the state is, under

the constitution, allied to one particular religion, the church of

England, which is a set of Christianity, Nevertheless, the state and

the people there largely function in a secular way. Society,

therefore, England is more advanced in this respect than in India,

even though our constitution may be, in the matter, more

advanced.

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 The secular concept, which emerged in India, was influenced

by the western system of education and English language.

Perhaps it is true that secularism as understood and known in the

east was not popular when our national leaders like Mahatma

Gandhiji and Jawaharlal Nehru assumed the leadership of the

nationalist movement. The need for secularism and the relevance

of a secular state come to be felt more strongly than ever. Nehru

was a great propagator of secularism. He is known as an architect

of Indian secularism. As the first Prime Minister of free India he

played a significant role in determining the basic features of the

Indian society and polity. Democracy socialism and Secularism

can very well be considered as his precious contributions to

modem India. Nehm pleaded for secular state. He tried to put a

secular state in proper perspective and gave new definitions to

mean that a state believes in all faiths.

He talked about a secular state in India, It is perhaps not

very easy to find a good word in Hindi for secular. Some people

think that it means something opposed to religion. That obviously

is not correct. What it means is that as a state which honours all

faiths equally and gives them equal opportunities; that as state, it

does not allow itself to be attached to one faith or religion which

than becomes the state religion.”18

105
 “Where the great majority of the people in state belong to one

religion this fact alone may colour to some extent the cultural

climate of that state. But nevertheless the state, as a state can be

remain independent of any particular religion.”19

Nehru was a visionary and the chosen secularism for India

not merely out of compulsion but from progressive and scientific

viewpoint. It must be said to Nehru’s credit that the Indian state is

secular state largely because of him. “A secular state does not, of

course, means that people should give up their religion. A secular

state means a state in which state protects all religions but does

not favour any one at the expense of others and does not itself

adopt any religion as state religion.”20

Nehru felt that communalism is more dangerous than any

external attack. He was also determined to eliminate

communalism from independent India. As we have seen in the

proceeding chapter that Nehru had laid great emphasis on science

and technology and with it, dissemination of rational and secular

forces will get strengthened. Nehru upheld secularism as an ideal

and consciously worked for its dissemination in the society. Nehru

experienced, in his last period of his stewardship, a series of major

communal riots, which took place from 1961 to 1964 in the north.

106
Nehru was greatly shaken after the Jabalpur’s riot in 1962. He

immediately formed the National integration council.

Nehru undoubtedly stood for secularism, enlightenment and

tolerance. There was nothing wrong with Nehru’s secular vision.

It was on the contrary, most desirable. But emerging reality of

developing nation is far more assertive than Nehru’s vision.

It was assumed by Nehru that the spread of science and

technology and economic development would result in greater

secularisation of Indian society and its polity.

The Indian state is secular in the sense that its constitution

guarantees full religious liberty to all individuals and groups, and

forbids discrimination against any citizens on grounds of religion,

caste, etc. Our constituent Assembly opted for the secular state in

order to strengthen the foundation of democracy. So, Nehru was

one among the few, who were being the influencing force for the

whole structure of our constitution. It may be noted that

‘Objective Resolution’ which was the foundation of constitution of

India was formulated by Nehru. Nehru, while moving the result in

the constituent Assembly insisted that future constitution must

not only be built up on this line but also must be definite and clear

regarding its aims and objectives. Explaining this further, he said

that” The resolution that I am placing before you defines our aims,

107
and describes an ultimate of pan points. It has ever been and

shall always be our ardent desire to see the people of India united

together so that we may from a constitution which will be

acceptable to the masses of the Indian's people.”21

Thus, we see that Nehru was more particular in framing a

constitution that united people but did not divide for her future

governance of constitution. The unity of India and Indian people

was predominant in his mind. The relevant paragraph’s of the

objective resolution, are 1.5 and 6, they are as follows:

1. “This constituent Assembly declares its firm and solemn

resolve to proclaim India as an independent sovereign republic

and to draw up for her future governance of constitution...

2. “Where in shall be guaranteed and secured to all the people

of India justice, social, economic, political equality of status,

of opportunity, before the law. Freedom, thought,

expression, belief, faith, worship, vocation, association and

action, subject to law and public morality and

3. “Where in adequate safeguards shall be provided for

minorities, backward and tribal areas, and depressed and

other calls....”22

These points in the objectives resolution, which was moved

by Nehru in the Constituent Assembly were not only embodied in

108
various articles of the constitution of India, but also were retained

in the preamble of the constitution. According to the preamble of

the constitution. “We, the people of India, having solemnly resolved

to constitute India into a sovereign, socialist, secular, Democratic,

Republic and to secure to all its citizens.” The idea of secular state

as we served by article 44 of the directive principle of state policy.

The state shall endeavour security for the citizens. A uniform civil

code through out the territory of India, in fact important areas of

civil laws, including marriage divorce inheritance, succession, all

remain under the religious personal law.

According to Nehru, the secular state, would not, however,

imply in any sense that religion should cease to be an important

factor in the private life of the individual. The word ‘Secular’

conveyed to him much more than the mere dictionary meaning,

specially in the contexts of social conditions prevailing in this

country. Thus a caste-ridden society is not popularly secular.

Regarding this he said that “I have no desire to interfere with any

persons belief but where those beliefs become rigid caste divisions

undoubtedly they affected the structure of the state” Nehru’s idea

of secularism contemplated a political structure in which the

individual was not subject to any social inequalities imposed by

religious diversity existed in the country, secularism was

essentially a practical approach for maintaining social stability and

109
harmony. If the state granted a special status to one religion,

Nehru felt, it would undoubtedly create of feeling suspicion among

the peoples of other faiths. Such an approach, he remarked, was

not only wrong in itself but could inevitably lead to friction and

trouble”23

Nehru’s concept of secularism was as much a product of

Indian situation as of his understanding of the history of the west.

It was intimately linked with the idea of the good society he

visualised for India. Nehru was concerned with secularism

because he was convinced that organised religion, and even the

religious out look was opposed to democracy. Some religions

generate a reactionary force opposing change and progress.

Nehru’s idea of secular state was an outcome of his view of religion

and that out look on life implicit in them. This outlook can be

broadly described as humanist. It is based upon certain

fundamental human values and looks upon science not merely as

a means of material progress but as a guest for truth and search

harmony with, rather than mere control over nature. That'is why

Nehru was opposed to dogmatism and intolerance, associated with

it of other opinions and ideas. He wanted his countrymen to see to

it that sentiment and passion did not come in the way of clear

thinking.

no
 The Indian reality is too complex to be fitted into any neat

ideological framework. Western model of secularism can hardly fit

the Indian reality and hence Nehru’s rather ambitious attitude

towards religion. One can hardly talk of secularism in the Indian

context without referring to communalism, the two major religious

communities in India. Hindu and Muslims fought against each

other mainly for capturing political and economic power. However,

Nehru’s understanding of communalism was not that simplistic.

He was aware of other factor involved.

Secularism has so far been understood and interpreted in

the elitist sense with its anti-religion and atheistic overtones. This

understood, it would remain an ideology of few in the society.

Nehru himself, as pointed out before, never sought to impose such

an understanding of secularism on the society. However, his usual

emphasis on nationality and science and technology may have

created that impression. Secularism should also not mean strictly

privatising and restricting region to one’s home.

Nehru’s secular spirit inspired him to establish a secular

society based on justice and equality in a intensively religious and

rather medieval country like India. For his secularism was not

only political doctrine but a social one, of revolutionary character

which embraced all religions and all communities in India.

Ill
According to Nehru, secular philosophy meant neither irreligion

nor only material well being, it contained spiritual elements also,

he said “A purely secular philosophy of life may be considered

enough by most of us....And yet that secular philosophy itself must

have come from some background, some objective other than

merely material well being. It must essentially have spiritual

values and certain standards of behaviours.”24

His concept of secularism has mainly four aspects.

According to him the most essential factors of secularism were

granting of equal status to all religions in India. He thought that

the right to perform religious ceremonies should certainly be

guaranteed to all communities. He said that no religion should be

deprived of its legitimate rights, should depend on the membership

of religious group of community. It can fully understand the right

to freedom in religion.”25 To him it means equal respect for all

faiths and equal opportunities for those frofess any faith.

The second feature of secularism according to Nehru is that,

state should follow a policy of neutrality in religious matters.

Nehru was convinced that the government of free India must be

secular, in the sense, that Govt, will not associate itself directly

with any religious faith. Nehru always condemned, in strong

words, any talk of Hindu raj or Muslim raj. He believed in peoples-

112
raj and for that, state expected to follow a policy of co-existence as

far as various religions were concerned. If the state tried to

transgress upon religious freedom, then that approach would be

not only wrong in itself but will inevitably lead to friction and

trouble.

The third feature of Nehru’s secular state or secular

philosophy also meant a certain mental attitude on the part of

various communities. Particularly in India, with a variety of

religious groups, it becomes most essential that they should

develop an attitude, which can bring about harmony and a feeling

of fraternity towards one another. He believed that from the

religious point of view, it is the responsibility of the dominant

community not to use its position in any way which might

prejudice our secular ideal. He emphasised that any narrow and

aggressive attitude on the part of the majority creates

apprehension in the mind of minority communities. It was much

better to displease a few persons to lose an election rather than fail

in the ideals, such was the firm faith Nehru had in secularism.

Nehru wanted secularisation in all areas of social life. Nehru

recongised how deep religions have made their way into the social

field such as marriage, inheritance, civil and criminal law. He

thought that they lay down a complete structure for society and tiy

113
to perpetuate them by giving religious sanction and authority. So,

the existence of separate sets of laws governing different religious

communities was not consistent with the ideal of a secular society.

Nehru tried in his lifetime to evolve a uniform civil code for the

whole Indian people, irrespective of the distinctions of religions &

caste by introducing many measures of social legislation. His ideal

of secularism envisaged a political structure in which the

individual was not subject to any social inequalities imposed by

religious sanctions.

What actually prompted the constitution makers to opt for a

secular state model for India was the problem posed by the

religious diversity of the land, the protection of minorities, the

unsaveiy experience of partition of the subcontinent, and such

other peculiar conditions faced by the country at the time of

constitution making. The constitution of India did not declare

openly to the effect that India is a secular state until the 42nd

amendments of 1976. For the first time, the word secularism

found its place in the preamble. Till then its secularism had to be

inferred in terms of articles 25 and 26 which form the core of

religious liberty in India, Article 25 guaranties freedom of

conscience and free profession, practice and propagation of

religion, subject to public order, morality and health. Article 26

guarantees freedom to manage religious affairs subject to public

114
order morality and health. Article 15,16 27,32,325,330 and 332

are also in a way relevant to the concept of secularism in India.

With respect to the Indian constitution, Nehru said it was based on

the secular concept and gave freedom to all religious communities.

A reading of some relevant articles would clearly disclose the

strong constitutional foundations of our secular state. These

articles cover the right of the individuals to equal treatment by the

State irrespective of his religion. The right of the individual to

freedom of religion.

JawaharLal Nehru fully agreed with Dr. B.R. Ambedkar, the

father of our Indian constitution who said that democracy would

be unreal and meaningless in the wake of rampant

communalism.26 As liberal democrat, Nehru was mainly

instrumental for including into our constitution some of the

important liberal ideas. Similarly, Dr. B.R. Ambedkar and Nehru

held the view that only a secular India in which other death knell

of casteism is sounded can be fit for a socialistic pattern based on

equality and justice”27

The constitution of India contains Nehru’s philosophy about

the religious neutral state contains the three main features.

Firstly, our secularism is liberal in the sense that Nehru wanted to

combat communalism with social welfare, politics while

115
 maintaining religious neutrality and ensuring religious equality

and liberty to all minorities living in India.

Secondly, Indian secularism is not absolute in its character,

that is, it is qualified in the sense that religious freedom given to all

religions is subject to all consideration of public order, morality

and welfare of the citizens as such, and the state authority may

impose restrictions on any of the freedom or rights guaranteed

under article 25 of the Indian’s constitution. It is for the judiciary

to determine whether or not any such restriction is inconsistent

with the spirit of the constitution. Thirdly, Nehru’s concept of

secularism is both dynamic and enlightened as it allows the

religion to play a part in the social welfare. Nevertheless, the

Government of the day may change in the personal law of any

community or define it as it did in respect of the Sikhs and the

Buddhists in the common interest of the country as whole.

Thus, Nehru regarded secularism as the most essential

feature of modern democratic society. Modem India could not go

back to the narrow medival concept of theocratic state. If India is

to develop as a modem state, how could India believe in the

theoretic conceptions of state which considers people of others

faiths as something beyond its pale.

116
 Therefore, the secular state according to Nehru, would not,

however imply in any sense that religion should cease to be an

important factor in the private life of an individual. He wanted,

principally, to uphold the cardinal of modem democratic practice

where the state is separate team religion.

Thus, it may be concluded that Nehru’s concept of secular

state was a practical necessity in India as a solution to the problem

of religious diversity which was a challenge to Indian unity,

harmony and social stability.

We have not only to live up to the concept of secular state

proclaimed by Nehru, but make them a part of our thinking and

living and thus build up a really integrated nation. That does not

mean absence of religion, but pulling religion on different planes

from that of normal, political and social life. Any other approach in

India would mean the breaking up of India.

3.4 Jawaharlal Nehru’s Contribution to Secularism in India:

Jawaharlal Nehru occupies a unique position in history as a

freedom fighter and builder of modem India. He was a writer,

thinker and a statesman of great eminence, He virtually laid the

foundation for modem India, in his thoughts and deeds. As the

first Prime minister of free India he played a significant role in

determining the basic features of the Indian society and polity.

117
Democracy, Socialism and Secularism can veiy well be considered

as his precious contributions to modem India.

Secularism has, in fact, emerged as a reaction against excess

of religion and excessive religiosity or orthodoxy in the west. So it

is essentially a product of the conflict between religion, society and

politics that arose in the medieval period in the west. Secularism

in India also has to be examined and analysed in the light of the

problem of determining the relation between religion, politics and

society in the post- independence phase.

Secularism is, in no sense, a fait accompli India; the

constitutional statement to that effect is ritualistic and is in itself a

non- secular decree is any critical psycho- cultural sense. The

official commentary runs some what like this; a secular state, such

as India is one, in which there is no interference with any religion,

in which is malice toward none; in which no one religion is

sponsored or preferred over any other etc. Yet, of course, the need

to stress these matters is the result of the conflict the leaders of

modem Indian politics experienced; the clash of the truly secular

values they had been exposed to when at England or when

discussing both religions and secular matters in a radically secular

style with their press in the days of their training abroad. As such

the statement of secularity as part of the constitution and the

118
ensuing discourse as part of the official culture of post­

independence India is theraupetic and cathartic.” Some of India’s

most perspicacious leaders probably Mr. Nehru himself among

them knew that there had never been such a thing as a secular

tradition in India. Now, since this paper objective has been to

analyse Nehru’s ideas on secularism in particular.

To get a clear picture of Nehru’s secular ideas it will not be

wrong to first, have a brief view, of his ideas on religion. Nehru’s

general outlook towards life was not coloured by religious beliefs

and practices. He developed an aversion towards religion from the

veiy beginning and this is clearly manifested in his numerous

writings and speeches. It was rather difficult for him, with all his

rational and scientific training and temperament, to adhere to the

superstitions and dogmas of religion, whether Hinduism, Islam,

Christianity or any other. He stated “I am not wedded to any

dogma or religion, but I do believe, whether one calls it religion or

not, in the innate spirituality of human beings. I do believe in the

innate dignity of the individuals.”28 Religion, which claimed to be

spiritual, was really not so and for Nehru, it lost its social value

also by thinking in terms of the other world. It had little

conception of human values and social values and social justice.

He did not feel at all interested in the problems of the other world

and found the problems, of this life sufficiently absorbing.”29

119
 Jawaharlal Nehru felt completely frustrated with the practice

of religion, not only in India, but elsewhere as well. He recorded

his impression in his ‘Autobiography’. The spectacle of what is

called religion; in India and elsewhere has filled me with horror.30

About himself he admitted I am not a religious man, dogmas do

not appeal to me. Thus, to Nehru, religion is ‘narrow and

intolerant of other opinions and ideas, it is self-centered and

egoistic. Therefore, religion, ‘does not help and even hinders, the

moral and spiritual progress of a people.31

Nehru’s agnosticism and scientific temper could not but

make him a non-religious man; His secular spirit inspired him to

establish a secular society based on justice and equality in an

intensively religious and rather medieval country like India. For

him, secularism was not only a political doctrine, but a social one

of revolutionary character which embraced all religions and all

communities in India. It means a social structure where an

individual would not be subjected to some hierarchical position in

society on the basis of one’s faith and religion. It means a certain

mental attitude on the part of the individuals and groups, towards

the members of other religious groups. Inter-group and inter­

personal relations are not supposed to be affected by religion and

religious considerations.

120
 According to Nehru,secular philosophy meant neither

irreligion nor only material well-being. It contained spiritual

elements also. He wrote a purely secular philosophy of life, may be

considered enough by most of us. And yet that secular philosophy

itself must have some background, some objective other than

merely material well-being. It must essentially have spiritual

values and certain standards of behaviour.32 His concept of

secularism has mainly four aspects. The most essential feature of

secularism, according to Nehru, was the granting of equal status to

all religions in India. The right to person a religious ceremonies

should certainly be guaranteed to all communities. No religion

should have any special privilege and no community should be

deprived of its legitimate rights on the basis of religion. “I find it

difficult to appreciate why political or economic rights should

depend on the membership of a religious group or community. It

can fully understand the right to freedom in religion. To him, it

meant ‘equal respect for all faiths and equal opportunities for those

who profess any faith.33

Nehru always believed in a multi-religious India. India is a

common home to all those who live here, to whatever religion they

may belong. They have equal rights and obligations. Ours is a

composite nation. In modem plural society, the concept of

personal faith and personal conduct must be respected.

121
Secularism is a federal principle applied to a federal society for the

welfare of the whole. So, Nehru declared; “We are building a free

secular state, wherein every religion and belief has full freedom

and equal honour, whose every citizen has equal liberty and equal

opportunity.

Similarly, the congress election manifesto, drafted by Nehru

in July 1951, stated as India is a secular state, every citizen has

same duties, rights and privileges and obligations as any other. He

has full freedom to profess and practice his religion. The second

feature of secularism according to Nehru is that the state should

follow a policy of neutrality in religious matter. In a letter to Mr.

Ghanshyam Singh Gupta in October 1945, Nehru clarified his

point of view, 1 am convinced that future Government of free India

must be secular, in the sense that Government will not associate

itself directly with any religious faith.34 Earlier, in 1931, Nehru had

drafted the Karachi Congress Resolution on Fundamental Rights

which stated: The state shall observe neutrality in regard to all

religions.

Nehru always condemned in strong words any talk of Hindu

Raj or Muslim Raj. He believed in people’s Raj and for that, state

was expected to follow a policy of co-existence as far as various

religions were concerned. If the state tried to infringe upon

122
religious freedom, then that approach would be not only wrong in

itself but will inevitably lead to friction and trouble. Moreover, any

such attempt would be thoroughly anti-democratic.

Thirdly, to Nehru, secularism also meant a certain mental

attitude on the part of various communities, particularly in India,

with a variety of religious groups, it becomes most essential that

they should develop an attitude, which can bring about harmony

and a feeling of fraternity towards one another. Horace M.Kallen

explained the secular attitude in these words: “It offers itself as a

moral equivalent for the war of the faiths. It is the attitude of life

and led developing into the attitude of help and help live.35 Nehru

would have completely agreed with this attitude. All the religions

are supposed to interfere neither with each other nor with the

basic conceptions of the state. He believed that from the religious

point of view, it is the dominant community and it is its

responsibility not to use its position in any way, which might

prejudice our secular ideal.

To Nehru, it was quite clear from the beginning that the

realization of the secular ideal depended, largely upon the attitude

adopted by the majority community, the Hindus, towards other

minority communities. Repeatedly he emphasized that the Hindu

must always remember that the interest and the well-being of the

123
minorities are their sacred trust. If they fail in their trust, than

they injure not only the country, but themselves any narrow and

aggressive attitude on the part of the majority community would

create a feeling of a apprehension in the minds of the minority

communities. It was much better to displease of few persons, to

lose an election rather than fail in ideals. Such was the firm faith

Nehru had in secularism.

The term secularism was coined by Holyoake in 1849. To

Nehru, it meant “Granting of equal status to all religions in India.”

There are number of definitions available on this concept. In this

work secularism implies the absence of bias towards or against

any particular religious group on the part of the Government

Secularism involves a whole way of life- an enlightened, rational

view of society. Secularism demands that not only there should be

tolerance between various communities but there should be a

close and active interaction among them. Due to variety of reasons

the main concern of the leadership even before independence was

to build an integrated nation. India, being an ethno-cultural

mosaic, provides scope for variety and diversity. At the dawn of

independence, religion became a formidable force and led to the

partition after considerable blood bath and painful migration on

both sides of India and Pakistan. Even after the Partition on

narrow religious line and on two nation theory, the fact renamed

124
that we have second largest Muslim pollution in the world next

only to Indonesia. Hence leaders like, Jawaharlal Nehru wished to

preserve the unity of India and are searching for a suitable form of

government to tackle the pressing needs of the nation. Partly

because of his training in the west and partly due to his non­

religious character, he was against the domination of religions in

politics. He wished to have an “unity of mind and heart, which

breaks down the barriers raised in the name of religion”. Since

religious fanaticism has destroyed the social fabric he strongly

opined that popular religion could play no creative role in the

political process of a modem society. The secularism advocated by

leaders like Nehru was termed as a radical form of secularism. It

was an extra ordinary decision to have a secular form of

Government for India since he tried to practice it in a country

where religion is so important. The Indian model of nation building

should be viewed from the portent. The Indian model of nation­

building should be viewed from the background of highly diverse

society with a long history of disunity.

Though the Nehruvain model of secularism was put to

practice, there were threats to this concept even during his period.

The painful memories of partition, the ever-present problem of

Kashmir in addition to communal violence here and there tested

the applicability of this model to Indian context. But at Rajni

125
Kothari observes certain elements in the nation building process

prevented only major danger to this concept. Rajni Kothari argues

that the positive role of the Government in providing order and

direction to the political processes, the role of Congress with its

nation wide organisation as a chief mediator between the society

and Government relationship; and the long years of the Nehru’s

term in the power structure with the popular support of the

masses were regarded as the three major factors influencing the

nation building process, Nehru being the chief political operator

of the system, provided the must needed cohesion and centrality to

the whole enterprises.

Ever since independence, the adult franchise extended to the

millions of people slowly forced castes and communities to

realignment. Nehru adopted various methods to faster national

unity and suppressed separatist and secessionist tendencies

besides regional and communal fanaticism. By this effort the

elements were made to accept a secular, democratic framework

through modification of their respective stance.

In this chapter an attempt has been made to provide a

glimpse into Nehru’s vision of India with special reference to his

views on secularism. By examining all his view we must say in our

concluding remarks that, Nehru had a deep understanding of the

compulsions and constraints, promises and possibilities of the

126
Indian situation. There were compulsions to take the nation from

traditionalism to modernity, from backwardness to rapid growth

and from superstitious thinning to the creation of scientific temper.

His faith in planned development, democratic socialism secularism

showed his commitment for the creation of a better and brighter

India.

127
REFERENCES:

1. Gujral I. K.: YOJANA Januaiy 26, 1987. P. No. 8

2. Ashok B. : Nehru’s Vision of India, Democracy, Socialism
and Secularism. National conference on minorities and
Secularism 22 and 23 April; 1989, Institute of management
in government of Thrivandrum. P. 6.
3. Tharan P. : India the critical decade after Nehru, sterling
Publishers New Delhi, 1974, P.5
4. Ibid : P. 5.
5. Balasubramanian : Nehru A Study in Secularism, Uppal
Publishing House, New Delhi, 1980, P.15.
6. Ibid : P. 15.
7. Jawaharlal Nehru : An Autobiography^ oxford University,
Press, New Delhi, 1982, P. 72.
8. Tharan P. : INDIA. A critical decade after Nehru. Sterling
publishers Pvt. Ltd. New Delhi, 1974, P. 2.
9. Nehru J. : The discovery of India, Oxford University Press,
New Delhi 1995, P. 374.
10. Attar Chand: Nehru and his social philosophy Amar
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11. Nehru J. : The Discovery of India, Oxford University Press,
New Delhi, 1995, pp. 14.
12. Jawahar Lai Nehru : Speeaches 1949-53 Vol.III, the
Publication divisions, Ministry of Information and Broad
Casting Govt, of India, 1954, PP 358-360.
13. Jawaharlal Nehru : Speeaches 1953-1957, P.433.

128
14. Jawaharlal Nehru : An Autobiography^ Oxford U/uvevsifcj
P-TtSS; WtwbtlKh \96&, P.3Tf.
15. A.B. Shah:Indian Committee for cultural freedom, Jawharlal
Nehru a critical tribute 1965, P.C. Maniklal and Sons
Pvt.Ltd. Bombay, pp.67-68.

16. Ibid: pp.75-76.

17. P. Tharan :India - The critical decade after Nehru, Sterling

Publishers Pvt. Ltd. New Delhi, 1974, P. 5.

18. Sinha V.K. : Secularism in India, Lavani Publishing house,

New Delhi, 1968, P. 44.

19. Dhavan S. K. : Quoted Jawaharlal Nehru and the world

books, Wave Publications, New Delhi, 1991, pp. 85-96.

20. Virender Grover : Political thinker of Modem India Deep and

Deep Publication, New Delhi, 1990, P.226.

21. Balsubramaniana : Nehru A Study in Secularism, Uppal

Publishing House, New Delhi, 1986. P. 72.

22. Ibid : P. 72.

23. Ahulwalia B. K. : Nehru India’s Man of Destiny, New Man

Group Publishers, New Delhi, 1978, P. 15.

24. Nehru J. : The Unity of India, Macmillan, London, 1994, P. 18.

25. Bright J. S. : Selected writing of Jawaharlal Nehru, Indian

Printing House, New Delhi, 1969, P. 64.

26. Rajashekharaiah A.M. : Jawaharlal Nehru on Secularism A

contribution in India an estimate, Indian Journals of
Political Science. Vol. 48, No. 2, April-June 1987, P. 221.

27. Ibid :P. 222.

28. A.M. Rajashekhariah : Indian Journal of Pol. Science Vol.

48, No.2, 1987. P. 216.

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29. Nehru J. : An Autobiography, Allied Publishers, Bombay,
1962, P.377.
30. Ibid: p. 373.
31. Ibid : p. 377
32. Nehru J. The Unity of India, Machmillan, London, 1941,
p. 180.
33. Nehru’s Speeches: Vol. IV, Anappeal to the services, New
Delhi, July 10, 1961, P. 11.
34. Bright J.S. (Ed.) Selected writings of Jawaharlal Nehru,
Indian printing work, New Delhi, 1969. p. 252.
35. Luthera, V. P. (Quoted) The concept of Secular State and
India, Oxford University Press, London, 1964, P.154.
36. Ghule, Mridula S. Nehru and Secularism, third concept, vol.
4 (46), December 1990, p. 25.
37. Kothari, Rajni: Nation Building and political government in
India since independence, ed., S.C. Dube, Vikas, New Delhi,
1977, PP. 514- 17.

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