(II) APPENDIX B--MEMORANDUM ON ITEM 3-- REPORT OF THE COMMITTEE ON RELIGIOUS AND MORAL INSTRUCTION
The Report is submitted for consideration.
REPORT OF THE COMMITTEE ON RELIGIOUS AND MORAL
INSTRUCTION-DECEMBER, 1959 In their letter No. F.1-1/59-SE1, dated August 17, 1959, addressed to Shri Sri Prakasa, Governor of Bombay, the Ministry of Education of the Government of India communicated to him that a Committee to make a detailed study of the entire question a religious and moral instruction in educational institutions, had been appointed with himself as Chairman, and with Shri G. C. Chatterji, Vice- Chancellor of the University of Rajasthan, Shri A. A. A. Fyzee, Vice- Chancellor of the University of Jammu and Kashmir, and Shri P. N. Kirpal, Joint Secretary to the Government of India in the Ministry of Education, as members, with the last-named to act also as Secretary of the Committee. In the same letter, the terms of reference of the Committee were laid down as follows :
(i) To examine the desirability and feasibility of making specific provision for the teaching of moral and spiritual values in educational institutions.
(ii) If it is found desirable and feasible to make such provision, (a) to define broadly the content of instruction at various stages of education, and (b) to consider its place in the normal curriculum.
2. We should like to offer our grateful thanks to the Government of India, and particularly, the Ministry of Education, for the great honour that they have done us in entrusting to us the difficult and delicate task of tackling a problem that has baffled eminent thinkers and educationists as well as ordinary householders through the decades. Everybody has recognised its importance; but so far, evidently, no proper solution has been found. We have, therefore, approached our work in a spirit of humility, realising fully the responsibilities placed upon us. It would perhaps not be an exaggeration to say that the intricacy of the task overwhelms us, and we have a feeling of diffidence as we endeavour to fulfil the duties assigned to us.
3. As soon as the appointment of our Committee was announced, it naturally attracted wide attention and publicity in the press. The Chairman received a large number of communications expressing great interest and satisfaction that the Government should have set up such a Committee, and suggesting various methods by which a proper type of religious education could be given in educational institutions. Various individuals and agencies also supplied the Chairman with considerable literature on the subject. On the other hand, some newspapers in their editorials and others in their communications, opposed the fundamental
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purpose of this Committee, and regarded its assignment as futile and even dangerous.
4. We should like to mention here the method that we have adopted for the work of this Committee. The Ministry of Education wanted this report as early as possible so that they could place it before the Central Advisory Board of Education at its meeting early in 1960. As the different members of the Committee live at long distances, one from the other, it was not possible for them conveniently to meet very often or hold long sessions. We therefore, carried out our work by correspondence, meeting only from time to time as absolutely necessary. We did not issue any questionnaires or invite any persons to give evidence before us. We feared this process would unnecessarily prolong our proceedings and delay the sending in of the report. We felt that our main duty was only to formulate broad principles; and if and when they are accepted, a detailed programme of instruction could be worked out. In the light of these considerations, we thought it would be best if, for the present, we discussed the matters only among ourselves, and embodied our opinions in a report. We are grateful to all persons who, have been good enough to transmit their views voluntarily, and have also supplied us with literature on the subject.
5. In the past, whenever any proposal was mooted for the teaching of subjects other than secular in schools and colleges, the words used were "moral and religious education." The Ministry of Education in its letter mentioned above, while retaining these words so far as the designation of our Committee was -concerned, has, in defining our terms of reference, used the words "moral and spiritual values" and avoided the term "religion". We think that these words are more appropriate for they are non-controversial, for one thing, and also because the word "religion" has, in the course of time, come to have certain unfortunate associations. Perhaps we might dwell for a moment on this before we proceed further.
6. "Religion" etymologically means something that helps to bind man to man (religare, to bind). As different religions arose in different parts of the world, they tended to bind only those who followed the same faith. Thus the followers of one religion got divided from the followers of another, both for the sake of material gain, and also in an attempt to bring others to one's own religion which each religious community regarded as the only true one. Fierce wars have been fought in its name, and even within the fold of the same religion, much cruelty has been practised by one sect upon others who interpreted the same religion in a different way. Because of these sad events, too well known to be repeated, many thinking men and women have felt that we should have nothing to do with religion in its doctrinal or ritualistic form. In any case, they thought that this aspect of religion should have no place in the syllabuses of educational institutions. We understand the views of those who think in this manner, and we feel unhappy that men and women who should have known better, have misused the name of religion for purposes of conflict and for the breeding of hate among human beings instead of spreading love and mutual co-operation.
7. Broadly speaking, every religion can be divided into four parts:
(i) Personality of the Founder.-Much of religion deals with the greatness and the holiness of the founder of the faith.
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Various incidents of his life are reverently remembered and recorded, and much of the devotion of the followers of a faith circles round his words and deeds.
(ii) Genesis.-In this a religion tells its followers as to how all the phenomena we sense around us-all that we see and touch, hear and smell and taste-came into existence. This part of religion in one word, deals with what is known as "Cosmology" and seeks to give an account of the Creator and the Universe created by Him.
(iii) Ritual.-Every religion prescribes some outward forms which its followers adopt, and which they follow. These deal with the great events in life like birth, marriage and death, and the rites and ceremonies that are performed at various stages of the individual's life.
(iv) Ethical Code.-Every religion tells its followers what is right and what is wrong, what they should do and what they should not do. It is in the pursuance of the moral code mainly that the ideas of good and evil, virtue and vice (sin) arise and are recognised.
8. While perhaps this can be regarded as generally true of all religions, Hinduism-as it is ordinarily called and which is the religion of the majority of the people of this land-does not completely fit into the above pattern, and adds to the intricacies of the problem before us. Hinduism, in a way, is not a religion even though it is designated as such. The word "Hindu" does not occur in the sacred books or even in the old secular literature of those who are regarded as its adherents. In fact, it would be difficult to translate the word "religion" into Sanskrit, the language of the old texts, unless we use the word "sampradaya" which should really mean only a creed or a sect. The word "dharma" which. is very well known, and which is generally recognised as a synonym of "religion". may mean, and does mean, many things like duty, rites and ceremonies, customs, code of conduct and law (both moral and secular). The word "Hindu" evidently was given to all the peoples who lived on the left or the east and south of the great river Sindhu or the Indus, by those who lived on the other side and beyond. The Greeks first gave this name to the inhabitants of this country and later the Turks, the Persians and the Arabs confirmed its usage, Much later, the people living in India also started calling themselves as such. As is well known, the Indian Muslims are known as "Hindi Muslims" in Muslim countries and in some European languages, the word "Hindu" is used to describe all Indians, whatever their religion.
9. The old literature of the Hindus-both religious and secular- gives various names to, their faith :-
Vaidik dharma (the law of the learned); Arya dharma (the law of the noble); Manava dharma (the law of human beings); Sanatana dharma (the eternal law); and dharma (the Organisation of social life into varnas or castes and of individual life into ashramas or stages). There are some sampradayas or creeds and sects within the orbit of Hinduism which embody the four characteristics of a religion as mentioned in paragraph 7 above. But it will be seen from
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an analysis of facts pertaining to what is known as the Hindu religion that there is not necessarily a Founder of the faith nor are there uniform ideas about genesis, sacraments or even moral codes. There is, however, an underlying stress on the performance of Dharma or Duty by every individual.
10. Islam, which is followed by the next largest group in the country, conforms to the normal pattern described in paragraph 7 above. and its message is quite definite. The religion of Islam stresses the brotherhood and equality of man under the sovereignty of God. It is uncompromisingly monotheistic and lays down that man shall be rewarded for his good actions and punished for his sins. The prophet Muhammad claimed no divinity. He was only a human being, but the inspiration he received was divine. Thus he was a model for Muslims to follow in their own lives. The word "Islam" signifies submission to the will of God and is not derived from the name of its founder. The chief pillars of the faith are prayer, fasting, zakat (poor-tax) and pilgrimage. Originally the name of a faith, Islam later came to signify a certain pattern of civilisation, which is now an integral part of our Indian culture. As there are 40 million Muslims in our country, Muslim values must, of course, be taken into account in imparting moral and spiritual instruction.
11. In addition to these two principal religions, India also has other faiths, e.g., Christianity, Sikhism, Jainism, Buddhism, Zorastrianism, Judaism, all of which have a deep religious and spiritual background and which must be understood by us if we are truly to learn and appreciate the spirit of India and its spiritual strength.
12. The complexity of the problem before us is evident. All the same, we feel that some solution must be found and a workable system of instruction in moral and spiritual values evolved for the good of the country and the emotional integration of its peoples. It would be pertinent to enquire why this problem has been raised today in this particular form. The problem had been before the British rulers of the land since the 30's of the 19th century when they turned their attention to the task of organising their system of education in the country, in the wake of the consolidation of their political power. As they had to deal with followers of many religions, and were anxious to establish peace and security for the purpose of maintaining their hold on the country, they did not want to interfere with the religious beliefs of their subjects. Their bias naturally was for Christianity which was their own religion, and which they regarded as the only true one. They left the work of propagating this faith to the Christian missionaries whose educational institutions they helped financially and in many other ways; but as rulers, they observed strict neutrality. The British rulers in India regarded-and even tried to, use-these British missionaries as their allies in a common cause. Moreover, when they introduced the English language and literature in their educational system, they had no doubt that indirectly this would also influence the religious outlook and belief of the people. The words of Macaulay written in 1836 are worth repeating in this connection. Lord Macaulay writes: "No Hindu who has received an English education ever remains sincerely attached to his religion. It is my firm belief that if our plans of education are followed up, there will not be a single idolator among the respectable classes in Bengal thirty years hence. And this will be effected without any effort
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to proselytise; without the smallest interference in their religious liberty; merely by the natural operation of knowledge and reflection".
13. The problem whether or not to give religious education specifically as such, has been mooted over and over again. Throughout the period of British rule, neutrality was strictly observed so far as Government was concerned. Christian institutions were, positively encouraged, but no obstruction was put in the way of educational institutions that various other communities wanted to establish for themselves. Thus came into existence the Mohammadan Anglo-Oriental College founded by Sir Syed Ahmed at Aligarh in 1885. There were large numbers of Dayanand Anglo-Vedic Schools and Colleges established at various places in the Punjab and Uttar Pradesh (the United Provinces) and still earlier North-Western Provinces and other places. Then followed the Central Hindu School and College established by Mrs. Annie Besant and her Hindu colleagues at Banaras (now Varanasi) in 1898. Many schools and colleges were also established by the followers of the Buddhist, Sikh, Jain, Parsi and other faiths, and various creeds and sects belonging to the Hindu fold. All these had religious teaching as part of their curriculum, and no one objected to it. They were not necessarily exclusive, and freely admitted students of faiths other than those they professedly followed themselves. In some it was compulsory for students of all faiths to join the religious classes while in others this was not so. Towards the close of the British era, the question of religious education was discussed by the Central Advisory Board of Education at various meetings from 1944 to 1946. The Board's final resolution was to the effect "that while they recognise the fundamental importance of spiritual and moral instruction in the building of character, the provision for such teaching, except in so far as it can be provided in the normal course of secular instruction, should be the responsibility of the home and the community to which the pupil belongs."
14. When Swaraj came and our Constituent Assembly drew tip the Constitution of a Sovereign Democratic Republic for ourselves (1950), it expressed its own decision regarding religious education in Articles 28 and 30 which are as follows:-
"28 (1) No religious instruction shall be provided in any educational institution wholly maintained out of State funds.
(2) Nothing in clause (1) shall apply to an educational institution which is administered by the State but has been established under any endowment or trust which requires that religious instruction shall be imparted in such institution.
(3) No person attending any educational institution recognised by the State or receiving aid out of State funds shall be required to take part in any religious instruction that may be Imparted in such institution or to attend any religious worship that may be conducted in such institution or in any premises attached thereto unless such person, or if such person is a minor, his guardian, has given his consent thereto.
30 (1) All minorities whether based on religion or language, shall have the right to establish and administer educational institutions of their choice.
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(2) The State shall not, in granting aid to educational institutions, discriminate against any educational institution on the ground that it is under the management of a minority, whether based on religion or language."
It is clear from the wording of these articles that while there would be no instruction in any religion in educational institutions wholly maintained out of State funds, the State would continue to administer and assist institutions where religious instruction was imparted under any endowment or trust. The articles also enjoin that no one will be compelled to attend classes on religious education in any institutions whatsoever. Minorities-whether based on religion or language-are given full rights to establish educational institutions of their own choice. The State is not precluded from giving grants to them. It is certainly not our desire to recommend any departure from the principles embodied in the Constitution.
15. The fact that our leaders in Government and outside have thought it fit to raise the question again shows that something has gone wrong with our educational institutions. They must have found that there is some lack in our scheme of education which is apparently responsible for the various unfortunate incidents of indiscipline, rioting, even murder, that have taken place in the student world in various parts of the country. They may have felt that it is necessary to develop some inner discipline and strength of character among our youth so that liberty is not debased into licence, that mutual harmonious relations are established among men and women of all creeds, and that our educational institutions produce young men and young women of good and sound character-disciplined, responsible and trustworthy-fit citizens of a free country. It is also possible that many people may have felt that the secular nature of our State has been wrongly interpreted to mean complete freedom from moral restraints, leading to a sad loss of all sense of values. This Committee, we believe, is the outcome of the fear that schools, colleges and universities today are not yielding the results that were expected from them, and the presumption is that there is something wrong in the educational system itself, which is largely responsible for the present state of indiscipline, frustration and drift. This lacuna has, therefore, to be filled; and education in the higher values of life, may perhaps do the needful.
16. Certain factors in our educational edifice have particularly attracted our attention, and have influenced our conclusions. The one great fact of the present day is the widespread demand for educational facilities at all levels everywhere. A directive of our Constitution enjoins that Elementary education should become universal as quickly as possible. Schools, colleges, and even universities are springing up in large numbers almost everywhere. Another aspect of our educational situation appears to be that the education that we are imparting is not purposeful. There is a feeling of frustration in the minds of the students even as they pursue their studies, for their future is not clear to them. The menace of unemployment among the educated is growing day by day, causing deep resentment in the individuals concerned, dislocating our social and economic life. We find a great deal of discontent and disturbance at colleges and universities. Discipline, as generally understood, appears to have vanished. Even persons in authority are found