Tuesday, November 10, 2015

Four Glaring Mistakes in the Judgment of the J&K High Court


In a recent judgment, a two-Judge bench of the Hon'ble High Court of Jammu and Kashmir ruled that Article 370 of the Constitution of India had assumed permanence and that the provision is beyond amendment, repeal or abrogation. The Hon’ble Judges Janak Raj Kotwal and Hasnain Massodi have surely used convoluted logic, perhaps out of ignorance, if not incompetence, to conclude that the said Article is “beyond amendment, repeal or abrogation.”  It appears that, in the process of making invalid, inaccurate, inappropriate and mostly untenable arguments, they have extensively adopted a policy, intentionally or otherwise, of “suppressing the truth and suggesting the false”.

I had critically evaluated the judgment and blogged a rebuttal earlier. That blog post though was a tad too legal in its linguistics; hence this plain English write-up about the lapses and loopholes in the judgment.  

On the whole, there are four major mistakes, misconceptions or misrepresentations in the Hon’ble Court’s judgment:

Mistake 1: Sovereign Powers of the Maharaja Hari Singh
The (erstwhile princely) State of Jammu and Kashmir regained absolute sovereignty on 15th August 1947 on the lapse of British paramountcy. Hence, Raja Hari Singh had the power to opt for independent statehood.

The Cabinet Mission’s “Memorandum on States’ Treaties and Paramountcy”, dated May 12, 1946, no doubt, represented the substance of what was communicated to the representatives of the States at their first interviews with the Mission. The document did enunciate the idea of independent statehood for the princely states.

But then, that Memorandum was drawn up while the Mission was in discussions with Indian National Congress (INC) and Muslim League (ML) leaders. Many parleys were held subsequently with party leaders to discuss proposals for transfer of power. Congress and League leaders did not agree on the terms of the Mission’s formula. Hence, the Cabinet Mission to India announced its “suggested” plan unilaterally on 16th May 1946 (but, published on 22nd May 1946), which looked to create a united dominion of India as a loose confederation of provinces. In that plan, the Mission expected princely states to negotiate their way in the Union government as part of the transfer of power. Retention of paramountcy and attainment of independence by the states was not envisaged. Besides, both the Congress and the League denounced that proposal of May 16, 1946.

The Mission then proposed an alternative plan on 16th June 1946, wherein the idea of partition was mooted. While the Congress rejected this plan outright, the League withdrew acceptance eventually.

Statements of the Secretary of State, Lord Listowel, and the Viceroy, Lord Mountbatten─ made on 16th July 1947 and 25th July 1947 respectively─ clearly affirm that the British government, under the formula worked out in the Indian Independence Act, 1947, intended to create only two dominions, viz., India and Pakistan. Attainment of absolute sovereignty and independent statehood was only a theoretical possibility for the princely states. Historical evidence stands testament to the fact that not even one of the princely states eventually became an independent, sovereign State.

Then again, the Government of India Act, 1935 which was adopted and operated as part of the constitutional basis for the dominions of India and Pakistan after independence, till the Constitution came into force also provided for representation of Jammu and Kashmir in the Federal Legislature. This clearly indicates that Jammu & Kashmir not being part of either of the two dominions was not envisaged at all.

If sovereignty and independence had indeed been a viable option, would not the British have made arrangements for allocating part of the Armed Forces to the State of Jammu & Kashmir and placing it under the command of the Maharaja, so as to enable him to defend his territory better?

Mistake 2: Instrument of Accession
The immediate object of accession was to make possible and legitimize deployment of troops of Indian Army to the State. The attending circumstances of the Instrument of Accession indicate that a Constitutional framework was conceived where under the State of Jammu and Kashmir was to enjoy a special constitutional status.

The object of the accession is immaterial in the context of the result of the accession, i.e., the integration of the State of Jammu and Kashmir with the Dominion of India. Given the prevailing circumstances of an invasion of his kingdom, the Maharaja made a choice out of his own volition. The Government of India did not coerce, compel or unduly influenced him into signing the Instrument of Accession. Consequently, the validity or legitimacy of the Instrument can hardly be called to question.

Further, the Instrument of Accession that Maharaja Hari Singh signed was an exact replica of what about 500 other princely states executed. Besides, there is no historical evidence of any overt or covert commitment to confer “special constitutional status” on J&K, except for the “wish” of Lord Mountbatten’s government that the State’s accession should be settled by a reference to the people, once law and order had been restored and Kashmir soil cleared of the invader. The latter condition is yet to be achieved. Nonetheless, a “wish”, under any and all interpretations of linguistic constructs or “jurisprudential” tenets is not tantamount to a contractual promise, or obligation, or commitment for according any “special constitutional status”.

Furthermore, that “wish” or “desire” was extinguished once Lord Mountbatten’s government was replaced by C. Rajagopalachari’s government.

Clearly, under the terms of this Instrument of Accession, the Ruler exercised his discretion in designating four of his state subjects, viz., Sheikh Abdullah, Motiram Baigra, Mirza Mohmmad Afzal Beg and Maulana Mohammad Sayeed Masoodi, to represent the State of Jammu & Kashmir in the Constituent Assembly of India. And, when the four representatives affixed their signatures, the Maharaja accorded his unconditional acceptance to the Constitution of India. Thus, Maharaja Hari Singh bestowed his allegiance to the sovereignty of India and the supremacy of its Constitution.

Mistake 3: Special Status for Jammu & Kashmir
The State was to stand on a different pedestal after accession and to be given distinct and different status as regards constitutional powers.

A comprehensive review of the transcripts of the Constituent Assembly proceedings show that Shri. Ayyangar referred to Draft Clause 306A (i.e., Article 370 in the Drat Constitution) as an “interim system / arrangement” four times. He also made a mention thrice of the “special conditions” that necessitated the inclusion of such “interim or temporary provisions”. Under no stretch of one’s imagination can an “interim”, i.e., “temporary” provision desirable because of “special conditions” be deemed to confer “special status” on the State of J&K. Any attempt to justify the anointment of “special status” on Jammu and Kashmir by such reference to Constituent Assembly debates would be motivated, if not mischievous, manipulative or mala fide.

Further, during the intervening, transitional period between gaining of independence and the coming into force of the Indian Constitution, the Government of India Act, 1950 was the constitutional framework of India. The princely States were kept out of the ambit of the Act. Consequently, after accession, other princely states, such as Mysore, too chose to be governed under their existing administrative and governance framework. Indeed, Mysore too convened a Constituent Assembly of its own to frame a Constitution, based on the provisions of the Instrument of Accession.

In other words, Article 370 or no Article 370, the Instrument of Accession had the relevant provisions empowering rulers to convene Constituent Assemblies for their respective States. Indeed, there is absolutely nothing exceptional or extraordinary about the decisions and declarations of the Ruler to convene the Constituent Assembly for the State of Jammu and Kashmir.

Mistake 4: Article 370- The Link Connecting State of J&K with India
Article 370 is a permanent provision of the Constitution. It cannot be abrogated, repealed or even amended as since Constituent Assembly is no longer extant.

Article 370 is placed under the Part XXI of the Constitution of India. This Part was originally titled “Temporary, Transitional Provisions”. The word “Special” was added through a constitutional amendment later. The moot question is how a “temporary, transitional provision” can be interpreted to be “permanent”?

On top the members of the Constituent Assembly of J&K (CAJK) were all very erudite, experienced and accomplished people. There surely knew that the Constitution is not a rigid, static document; but a dynamic, constantly-evolving legislative framework, which binds people together. Had it been felt that the provisions of Article 370 were permanent and that it envisaged an ongoing role for the CAJK, then they surely would never have disbanded themselves. Furthermore, the CAJK clearly saw its role and terms of reference as being that of drafting the Constitution of J&K. They had neither the mandate nor the locus standi to advise or recommend the repeal of Article 370, which is / was a parliamentary prerogative.

Further, under our constitutional schema, only those parts of the Constitution which are not part of the Basic Structure (as held in various Supreme Court judgments) are amendable. Article 370 is not an integral part of the Basic Structure. This implies that it can be amended and even abrogated, provided such amendment or abrogation is not ultra vires the Constitution.

Hence, how can the sovereign rights of the Indian Statehood, supremacy of its Constitution and legislative powers of Parliament in a representative democracy be diminished or curtailed? Indeed, the Union cannot be denied the exercise of its sovereign powers because of a procedural lapse by the Constituent Assembly of Jammu and Kashmir.

Now it is high time the people of Jammu and Kashmir initiated an honest dialogue and made an objective attempt to assess whether Article 370 has truly furthered the interests of the State. If the conclusion is that Article 370 has had a deleterious, detrimental effect on the State of Jammu and Kashmir and its people, then the State and Union should work towards either its amendment or its abrogation.

Blindly clinging on to Article 370 because of political pressures or perverse propaganda is a disservice to the great State of Jammu & Kashmir and its people.

Wednesday, November 4, 2015

THE TEN COUNTER-ARGUMENTS: A Critique of the Judgment of the Hon'ble High Court of Jammu & Kashmir in the Ashok Kumar Case

In a recent judgment, a two-Judge bench of the Hon'ble High Court of Jammu and Kashmir ruled that Article 370 of the Constitution of India had assumed permanence and that the provision is beyond amendment, repeal or abrogation. The Court went on to say that Article 35A gives 'protection' to existing laws in force in the State of Jammu and Kashmir. The dispute before the Hon’ble High Court of Jammu and Kashmir related to the right of the reserved category government servants to accelerated promotion provided under Section 6, J&K Reservation Act, 2004, read with Rule 9 & 34, J&K Reservation Rules, 2005.

I will desist from going into the merits of the specific controversy and the efficacy of the Court’s adjudication, because that is not the focus of this article. The focus herein is the objective analysis and critically evaluation of the Court’s rationale for concluding that Article 370 is “non-abrogable” and “non-amendable”.

The Cabinet Mission, 1946
1.       To begin with in Para 16 of the judgment, the Hon’ble Judges have stated:

“The State of Jammu and Kashmir ("the State" hereinafter) like other 600 and odd princely States, regained its sovereignty on 15th August 1947, on the lapse of British Paramountcy, enactment of Indian Independence Act 1947 and emergence of Dominions of India and Pakistan. This was made clear by Cabinet Mission Memorandum dated May 12, 1946 as regards "States Treaties and Paramountcy" and Statement of Viceroy of May 16, 1946, to the effect that "Paramountcy can neither be retained by the British Government nor transferred to the new Government."

There is substantial distortion of facts, mischievous or otherwise, in the untenable averments that: “the State of Jammu and Kashmir...like other 600 and odd princely States, regained its sovereignty on 15th August 1947, on the lapse of British Paramountcy...”

The Cabinet Mission’s “Memorandum on States’ Treaties and Paramountcy”, dated May 12, 1946─ presented to His Highness the Chancellor of the Chamber of Princes (Note: Hajji Nawab Hafiz Sir Hamidullah Khan, the last ruling Nawab of Bhopal was the Chancellor of the Chamber of Princes in 1946) on 12 May, 1946was drawn up while the Mission was in discussions with Indian National Congress (INC) and Muslim League (ML) leaders. It represented the substance of what was communicated to the representatives of the States at their first interviews with the Mission.

Various discussions were held subsequently with party leaders to discuss proposals for transfer of power. Congress and League leaders did not agree on the terms of the Mission’s formula. Hence, the Cabinet Mission to India announced its “suggested” plan unilaterally on May 16th 1946 (but, published on May 22nd 1946), which looked to create a united dominion of India as a loose confederation of provinces. The provisions regarding Indian (princely) States specified:

“After transfer of power to the British Indian Provinces, Great Britain would neither retain paramountcy over the Indian States itself nor transfer it to the new Government of British India. It was however hoped that the States would negotiate their way in the Union Government.”

Interestingly, the Hon’ble Judges while taking due cognizance of the first part of the provision, deemed it unnecessary to either (a) consider the part that talks about (princely) States negotiating “their way in the Union Government”; or, (b) mention the fact that retention of paramountcy and attainment of independence by the states was never envisaged.”  

Regardless, both the Indian National Congress and the Muslim League rejected this May 16th, 1946 proposal.

The Mission then proposed an alternative plan on 16th June 1946, wherein the idea of partition was mooted. The Congress Party rejected this plan too was rejected. The Muslim League, which had initially accorded its acceptance, in its later resolution of July 29, 1946 withdrew its acceptance.

However, Lord Listowel, the Secretary of State for India, in his address to the House of Lords on the Indian Independence Bill, 1947, explained the operational aspects of independence on 16th July 1947 as follows:

“From that moment the appointments and functions of the Crown Representative and his officers will terminate and the States will be the masters of their own fate. They will then be entirely free to choose whether to associate with one or other of the Dominion Governments or to stand alone and His Majesty's Government will not use the slightest pressure to influence their momentous and voluntary decision. But I think it can hardly be doubted that it would be in the best interests of their own people, and of India as a whole, that in the fullness of time all the States should find their appropriate place within one or other of the new Dominions. It would be a tragedy for India, if the States were not to enrich the Motherland to which they belong with the martial valour for which they are renowned, and which they have displayed so gallantly in two world wars, with the tradition of service that animates their rules, and with the advanced social institutions that some of them possess.”

Then, again the Viceroy and Governor General of India and representative of the British Crown of erstwhile India, Lord Mountbatten, during his speech to the Chamber of Princes on July 25, 1947 affirmed that the Indian Independence Act, 1947, (which was enacted by the British Parliament on 18th July, 1947) had released “the States from all their obligations to the Crown." He said that they were technically independent, or, put another way, rudderless, on their own. The old links were broken, but "if nothing can be put in its place, only chaos can result— a chaos that "will hit the States first". He advised them therefore to forge relations with the new nation closest to them. As he put it bluntly, "you cannot run away from the Dominion Government which is your neighbour any more than you can run away from the subjects for whose welfare you are responsible".

In short, he told the rulers of the erstwhile princely states that in the circumstances it was best they make peace and sign the Instrument of Accession.

Thus, it is clear that the “attainment of independent statehood” was only a theoretical possibility. In reality, statehood was neither contemplated for nor offered to the princely states, regardless of how one interprets the memoranda, reports, statements, etc., of the Cabinet Mission and other functionaries of the British Crown. And, since the INC and ML rejected the proposals, any tacit understanding to the contrary between the Cabinet Mission and the Chancellor of the Chamber of Princes was non-binding. They were, at best, sincere assurances and, at worst, empty promises of the Cabinet Mission. Historical evidence stands testament to the fact that not even one of the princely states eventually became an independent, sovereign State.

Limited Sovereign Powers at the Stroke of Midnight
2.       In Para 17 of the judgment, the Hon’ble Judges have put on record that:

“The Ruler of an Indian Princely State having regained absolute sovereignty on the lapse of Paramountcy and end of its Treaty obligations towards Imperial power, got power to decide future of his State including an option to accede to either of the two Dominions India or Pakistan in accordance with Cabinet Mission Memorandum 1946, Statements of June 3, July 25, 1947 and the Indian Independence Act, 1947.”

I have already talked about the fallacies of using the Cabinet Mission Memorandum to either logically validate or legitimately justify the attainment of absolute sovereignty by princely States on the lapse of British paramountcy. Statements of the Governor General and the representative of the British Crown in India, Lord Mountbatten, too have no legal standing or evidentiary value.

One would have to exclusively scrutinise the Indian Independence Act, 1947 and the provisions thereunder to interpret the powers that devolved on the princely states post independence. It is a fact that the Indian Independence Act provides for the creation of only two dominions, viz., India and Pakistan [S. 1 and S. 2(4)]. No explicit provisions exist that support the view that princely States were accorded absolute sovereignty, for, had that been the case, then:
1.       S.1 of the Indian Independence Act would have referred to “British India” and not “India”. The General Clauses Act, 1897 makes it amply clear that the latter term was used synonymously with British Raj, which included the territory directly administered by Britain (and hence referred to as “British India”) as well as the princely states ruled by individual rulers under the paramountcy of the British Crown.
2.       S.8 of the Indian Independence Act would have provided suitably for a Constituent Assembly without representation from some (if not all) of the princely states, which chose, by virtue to having absolute sovereignty, to attain statehood by refusing to execute the Instrument of Accession.
3.       S.9 of the Indian Independence Act would have excluded application of the Government of India Act, 1935, either through provisions within the Act or by order of the Governor-General to make such provision for excluding such application to the princely states, either specifically or otherwise, which chose not to execute the Instrument of Accession.

Then again, the Government of India Act, 1935 which despite never being fully implemented, was adopted and operated as part of the constitutional basis, for the dominions of India and Pakistan, after independence till the Constitution came into force also provided for representation of Jammu and Kashmir in the Federal Legislature. This clearly indicates that Jammu & Kashmir not being part of either of the two dominions was not envisaged at all.

If sovereignty and independence had indeed been a viable option, would not the British have made arrangements for allocating part of the Armed Forces to the State of Jammu & Kashmir and placing it under the command of the Maharaja, so as to enable him to defend his territory better?

Object of Accession
3.       In Para 20 of the judgment, the Learned Judges have recounted that:

“The immediate object of accession, unlike other Princely States...was to make possible and legitimize deployment of troops of Indian Army to the State...”

The object of the accession, notwithstanding its extent of proximity, is immaterial in the context of the result of the accession, i.e., the integration of the State of Jammu and Kashmir with the Dominion of India. Thus, when the Instrument of Accession was executed by the ruler of the princely State of Jammu and Kashmir, who, as per the observations of the Judges in the preceding parts of the Judgment, enjoyed absolute sovereignty over the State.

Given the prevailing, exigent circumstances, the Maharaja made a choice out of his own volition. There was neither coercion nor undue influence exercised by the Government of India to compel him into signing the Instrument of Accession. Consequently, the validity or legitimacy of the Instrument can hardly be called to question.

Instrument of Accession
4.       In Para 21 of the judgment, the Learned Judges go on to mention:

“Though the Instrument of Accession signed by the Ruler of the State was similar to such Instruments signed by Rulers of other Princely States..., yet the attending circumstances of the signing of Instrument of Accession and its acceptance, sufficiently indicate that contemporaneously with the signing of the Instrument of Accession, a Constitutional framework was conceived where under the State unlike other States that acceded to Dominion of India, was to enjoy a special constitutional status.”

Indeed, it is ironical that the Hon’ble High Court has concluded that a “...constitutional framework was conceived where under the State...was to enjoy a special constitutional status” without relying on any evidence in support of such inference. The Instrument of Accession was exactly the same as what about 500 other princely states executed (Pg. 56 of Justice A.S. Anand’s book titled “The Constitution of Jammu & Kashmir: Its Development& Comments”).

The correspondence exchanged between Lord Mountbatten and Maharaja Hari Singh shows no traces of any such overt or covert commitment to any “special constitutional status,” except for the “wish” of Lord Mountbatten’s government that “as soon as law and order have been restored in Kashmir and her soil cleared of the invader the question of the State’s accession should be settled by a reference to the people.”

To begin with, that was a “wish”, which under any and all tenets of jurisprudence is not tantamount to a contractual promise, or obligation, or commitment for according any “special constitutional status”. That “wish” was subject to the “restoration of law and order” in Kashmir and the “clearance of her soil of the invader.” The later, as we all know has not been achieved yet. Furthermore, that “wish” or “desire” was extinguished once Lord Mountbatten’s government was replaced by C. Rajagopalachari’s government.

The Learned Judges have also held that the condition mentioned in Para 4 of the Instrument of Accession confers special privileges on the State. The relevant Para 4 of the boilerplate Instrument reads: “4. I hereby declare that I accede to the Dominion of India on the assurance that if an agreement is made between the Governor-General and the Ruler of this State whereby any functions in relation to the administration in this State of any law of the Dominion Legislature shall be exercised by the Ruler of this State, then any such agreement shall be deemed to form part of this Instrument and shall be construed and have effect accordingly.”

The fact remains that no agreement was subsequently made between the Governor-General and the Ruler of the State of Jammu and Kashmir. Hence, the Para merits neither further mention nor extra attention in the context of any assessment of whether any special status was conferred on the State of Jammu and Kashmir.

The same argument of “special status” is applied to Para 7 of the Instrument of Accession, which reads as follows: “7. Nothing in this Instrument shall be deemed to commit me in any way to acceptance of any future Constitution of India or to fetter my discretion to enter into arrangement with the Government of India under any such future constitution.”

Clearly, under the terms of this Instrument of Accession, the Ruler exercised his discretion in designating four of his state subjects, viz., Sheikh Abdullah, Motiram Baigra, Mirza Mohmmad Afzal Beg and Maulana Mohammad Sayeed Masoodi, to represent the State of Jammu & Kashmir in the Constituent Assembly of India. And, when the four representatives affixed their signatures, the Maharaja accorded his unconditional acceptance to the Constitution of India.

Temporary Provisions for Jammu & Kashmir
5.       Further, the Hon’ble Court goes on to cite In Para 21 that:

“...the State was to stand on a different pedestal and to be given distinct and different status as regards constitutional powers, it was to enjoy after accession.”

The Judges have selectively quoted statements of Shri. N. Gopalaswami Ayyangar, who identified eight special circumstances while introducing the Draft Clause 306A (corresponding to Article 370 in the Constitution of India), to support their views on special status for J&K.

A comprehensive review of the transcripts of the Constituent Assembly proceedings show that Shri. Ayyangar referred to Draft Clause 306A as an “interim system / arrangement” four times. He also made a mention thrice of the “special conditions” that necessitated the inclusion of such “interim or temporary provisions”. Under no stretch of one’s imagination can an “interim”, i.e., “temporary” provision desirable because of “special conditions” be deemed to confer “special status” on the State of Jammu & Kashmir. Any attempt to justify the anointment of “special status” on Jammu and Kashmir by such reference to Constituent Assembly debates would be motivated, if not mischievous, manipulative or mala fide.

Needless to say, the Learned Judges have based their assertions on completely fallacious statements and lopsided arguments, ill-founded on fact; unfounded in law, and, ill-conceived in logic.

The Judges also aver that the Dominion of India had decided to treat the State differently and not at par with other States because “the [decision] to accept the Constitution (of India)...in its entirety to their States...was not taken by the Ruler of the State.” This convoluted rationale does not hold up against the fact that the four representatives of the State of Jammu and Kashmir in the Constituent Assembly of India unequivocally and unconditionally accepted and adopted the Constitution of India. Thus, through that act, the Ruler of Jammu & Kashmir, Maharaja Hari Singh bestowed his allegiance to the sovereignty of India and the supremacy of its Constitution.

State of Jammu and Kashmir: Equal or Unequal
6.       Then again, the Judges tenuously attempt to prove the special status of Jammu and Kashmir in Para 21 by reiterating that:

(iii) The Ruler a few months after signing of the Instrument of Accession, in the Declaration of 5th March, 1948 announced his resolve to constitute a National Assembly to frame Constitution for the State.
(iv) The State did not adopt Government of India Act, 1935 or the Constitution for the intervening period till Constituent Assembly was convened, Constitution framed and adopted, but decided to adopt and abide by Jammu and Kashmir Constitution Act, 1939.

This misconception of “special status” is repeated in paras 24, 25, 26 and elsewhere. The attempt is to imply that the State's accession is somehow unique.

As a matter fact, during the intervening, transitional period between gaining of independence and the coming into force of the Constitution, i.e., between August 15, 1947 and January 26, 1950, the Government of India Act, 1950 was the constitutional framework of India. Section 2(1) of the Act makes it clear that the princely States were kept out of the ambit of the Act.

Consequently, after accession, other princely states, such as Mysore, too chose to be governed under their existing administrative and governance framework. The Maharaja of Mysore too had signed the Instrument of Accession with the Dominion of India, whereby, on all subjects, except foreign affairs, defence and communication, the state had absolute power to administer. Indeed, Mysore too convened a Constituent Assembly of its own to frame a Constitution. The members of the Constituent Assembly were elected by the old limited franchise during the elections held in February, 1948. But, it was felt that a separate Constitution for Mysore State was redundant. So, in November 1949 it was announced that on 26th January 1950, when India’s new Constitution would come into effect, the old Representative Assembly and the Legislative Council in Mysore State would be abolished and Mysore’s Constituent Assembly would become the main legislative body.

Thus, there is absolutely nothing exceptional or extraordinary about the decisions and declarations of the Ruler to convene the Constituent Assembly for the State of Jammu and Kashmir.

Origin of Article 370
7.       In Para 23, the esteemed Judges look to imply that Article 370, with “its roots in paras 4 and 7 of the Instrument of Accession...provided for the convening of a Constituent Assembly to frame the Constitution of the State.”

This again is either a misrepresentation or misunderstanding of facts borne out of inadequate historical research. Like I have already mentioned, other states too (case in point, Mysore) had convened Constituent Assemblies based on the provisions of the Instrument of Accession. In other words, Article 370 or no Article 370, the Instrument of Accession had the relevant provisions empowering rulers to convene Constituent Assemblies for their respective States.

Article 370: The Link Between State of J&K and India
8.       The revered Judges then observe in Para 25 that:

“Article 370 is the only provision of the Constitution that applies to the State, on its own... [besides] Article 1 made applicable by sub clause (c) clause (1) Article 370. The Constituent Assembly (of Jammu and Kashmir) in terms of proviso to Clause (3) Article 370 is conferred power to recommend to the President that Article 370 be declared to cease to be operative or operate only with the exceptions and modifications mentioned in the recommendation, if any so made. It is only on such recommendations that the President in terms of Clause (3) Article 370 of the Constitution may, by public notification, declare that Article 370 shall cease to be operative or shall be operative only with such exceptions and modifications and from such date, specified in the notification. The Constituent Assembly did not make such a recommendation before its dissolution on January 25th, 1957. Resultantly, Article 370, notwithstanding its title showing it a "temporary provision" is a permanent provision of the Constitution. It cannot be abrogated, repealed or even amended as mechanism provided under Clause (3) of Article 370 is no more available.”

The juristic rationale above is weak and flawed, to say the least, for the following reasons:
1.       The political doyens, legal luminaries, social activists, cultural stalwarts and other representatives who entered the Constituent Assembly of Jammu and Kashmir were all very erudite, experienced and accomplished people. They all had the confidence of the people of J&K reposed in them.
2.       In such a scenario, it is a safe assumption that they knew that no Constitution is a rigid, static document; but a dynamic, constantly-evolving legislative framework, which binds people together.
3.       Had the Constituent Assembly of J&K (CAJK) felt that the provision of Article 370 was permanent and that it envisaged an ongoing role for the Assembly, then they surely would never have disbanded themselves.
4.       Furthermore, the CAJK clearly saw its role and terms of reference as being that of drafting the Constitution of J&K. They had neither the mandate nor the locus standi to advise or recommend the repeal of Article 370, which is / was a parliamentary prerogative.
5.       Finally, as we all know, the Supreme Court of India has not included Article 370 as being an integral part of the Basic Structure, which implies that the provisions can be amended and even abrogated, provided such amendment or abrogation is not ultra vires the Constitution
6.       Hence, how can the sovereign rights of the Indian Statehood, supremacy of its Constitution and legislative powers of Parliament in a representative democracy be diminished or curtailed because of a technicality?
7.       Indeed, it is not morally, legally or constitutionally valid to impose fetters on parliamentary power conferred by the Constitution of India only because of an act of omission of a subordinate body set up under that same Constitution, the grundnorm of the land.

Thus, the views of the scholarly judges of the Hon’ble High Court of Jammu & Kashmir, with regard to the perpetuation of Article 370, are such that in the constitutional schema, it is akin to the tail wagging the dog. The point is that the Union cannot be denied the exercise of its sovereign powers because of a procedural lapse by the Constituent Assembly of Jammu and Kashmir.

Impact of Article 35A
9.       Next, the Hon’ble Judges have maintained in Para 27 that:

“The Article 35A gives protection to existing laws in force in the State and to any law enacted after 1954 by the State legislature, defining the classes of persons treated as permanent residents of the State, conferring on permanent residents any special rights and privileges or imposing upon other persons any restrictions as respects employment in the State Government, acquisition of immovable property in the State, settlement in the State or right to scholarship and other aids granted by the State.”

It is surprising that the Judges hold such an opinion about Article 35A, which essentially is the result of the Executive usurping powers of the Legislative. Regardless, the fact of the matter is that Article 35A has derogated and diminished the rights, some fundamental, others constitutional, of the people of Jammu and Kashmir. A few of such curbs and curtailment pertain to rights of other backward castes; women’s inheritance rights; right to education; etc.

I will dwell deeper on this issue of impact of Article 35A on the rights of the people of Jammu and Kashmir in a separate article.

Unbridled Presidential Powers
10.   In Para 36, the Judges have concluded that:

”...the President under Article 370(1) is conferred with power to extend any provision of the Constitution to the State with such exceptions and modifications as the President may deem fit subject to consultation or concurrence with the State Government and that such power would include one to amend or alter the provision to be applied, delete or omit part of it, or make additions to the Provisions proposed to be applied to the State.”

Clearly, entrusting the President with such sweeping powers, in contravention of all accepted norms of creating checks and balances within government through the “separation of powers” among the branches of the state, is a mockery of the founding principles of a democratic republic. Be as it may, the risk of vesting the President with such extensive discretionary power is that the political discourse for the State could be easily hijacked, more so if it were a weak or ineffective President. Worse, it could lead to an autocratic or authoritarian regime in the State of Jammu and Kashmir.

Further, as has been held by the Apex Court in the Puranlal Lakhanpal case (AIR 1961 SC 1519), which the Judges have also cited: “...the object behind enacting Article 370 (1) was to recognise the special position of the State of Jammu and Kashmir and to provide for that special position by giving power to the President to apply the provisions of the Constitution to that State with such exceptions and modifications as the President might by order specify.”

So then, while admitting that Article 370 recognises the special position of the State of Jammu and Kashmir, as held in the Puranlal Lakhanpal judgment, it is pertinent to note that no judgment of that Supreme Court has concurred with the view that Article 370 is a permanent feature of the Constitution of India. 

Indeed, it is high time the people of Jammu and Kashmir initiated an honest dialogue and made an objective attempt to assess whether Article 370 has truly furthered the interests of the State. If the conclusion is that Article 370 has had a deleterious, detrimental effect on the State of Jammu and Kashmir and its people, then the State and Union should work towards either its amendment or its abrogation. Blindly clinging on to Article 370 because of political pressures or perverse propaganda serves neither the interests of the State of Jammu & Kashmir nor the Union of India.

The Hon’ble Judges Janak Raj Kotwal and Hasnain Massodi have surely used convoluted logic, perhaps out of ignorance, if not incompetence, to conclude that the said Article is “beyond amendment, repeal or abrogation.”  It appears that, in the process of making invalid, inaccurate, inappropriate and mostly untenable arguments, they have extensively adopted a policy, intentionally or otherwise, of suppressio veri, suggestio falsi.


Thursday, June 4, 2015

Why Religious Institutions Should be Wary of the Gold Monetisation Scheme

The draft “Gold Monetisation Scheme”, announced by the Finance Ministry, is aimed at mobilizing gold holdings of households and institutions. The objective is to productively deploy hitherto idle, privately-held gold assets and valuables. In an earlier post, I had pointed out twenty grey areas in the draft scheme. Despite quite a few lacunae and loopholes, it is undeniable that the scheme makes tremendous economic sense. Gold monetisation will reduce the import burden and drive economic growth.
 

Religious endowments and charitable institutions― regardless of denomination― do come under the ambit of the scheme. Religious trusts and charities can open gold deposit accounts and earn interest under the scheme. The gold offerings of devotees so monetized will help in the nation building process.
 

So then, should our temples, mosques and churches look to monetize gold jewelry, artifacts, ornaments and other movable properties? What are the legal, political and constitutional ramifications of utilising such valuables for productive purposes?
 

I will look to answer the questions from the perspective of Hindu temples and then generalise.

Religious Activities under the Constitution

As is well known, India is a sovereign democratic republic that adheres to socialist and secular principles. With socialism ingrained in the Constitution, India― a welfare state― is duty-bound to disperse benefits and burdens equitably in society. The Supreme Court has held in the D.S. Nakara case (AIR 1983 SC 130) that the basic framework of socialism is to "...eliminate inequality of income, status and standard of life," and "to end poverty, ignorance, disease and inequality of opportunity." Hence, the socialistic tenets enshrined in the Constitution encourage the monetisation of not just gold, but all assets (including land and buildings) that religious entities and establishments own and possess.
 

In an earlier post, I had elaborated on the connotation of secularism under the Indian Constitution. Secularism― a basic feature of the Constitution, as held in the Kesavananda Bharti case (AIR 1973 SC 146)― is essentially the separation of state from religion. In other words, the state has no religion; it can neither get involved in religious affairs nor interfere with religious freedom. Therefore, any attempt or opportunity for monetising assets and properties cannot be confined to a particular sect, class, religion or community.
 

As is well known, sovereignty is about the supreme power of law-making. While recognizing that the State cannot intervene in religious matters of its citizens, the Constitution does confer wide legislative powers on the State. Surely there can be no State within a State. Consequently, it is constitutionally valid for the secular Indian State to regulate religious activities. The neutrality of the State towards religion though cannot be violated― as held in the SR Bommai case (AIR 1994 SC 1918). Neutrality would clearly imply that the State cannot do anything which discriminates in favour of or against a particular religion. Any such discrimination would infringe upon Article 25(1), which bestows the fundamental right to ‘freely practise, profess and propagate religion’, when read with the rights to ‘equality before the law and equal protection of the laws’ under Article 14 of the Constitution.
 

The Constitution originally provided for the fundamental right to property under Article 31, which was repealed and made a constitutional right under Article 300-A. Such power of government to take private property for public use is enjoyed by the State under the Doctrine of Eminent Domain. Surely the hand that giveth can be hand that taketh too.
 

Legal Aspects of Property Belonging to Religious Entities

A religious endowment is a dedication of property, which has for its object, establishment, maintenance or worship of an idol, deity or any other object or purpose subservient to religion. The Supreme Court has held in the Yogendra Nath Naskar case (AIR 1969 SC 1089) that the Hindu idol is “a juristic entity capable of holding property and of being taxed through its shebaits who are entrusted with the possession and management of its property...the deity stands as the representative and symbol of the particular purpose...it can figure as a legal person and... the dedicated property vests in it.”
 

Any property gifted, offered or bequeathed to a deity vests in that deity; all such property offered to a deity is irrevocable. Any mahant, shebait, dharmakarta, muttwalli, muntazim or mathadipati looking after the affairs of the endowment enjoys limited powers of alienation. The status of such religious trusteeship is similar to that of a manager or guardian of an infant heir. Hence, the property vested in a Hindu deity or idol is inalienable, except in cases of unavoidable necessity and absolute exigency. Put differently, the power of alienation must be exercised for purposes of defence and not of aggrandizement.
 

Any devotee or worshiper who makes an offering to the deity of a temple does so as an expression of the right to practise, profess and propagate religion under Article 25. The purpose of the offering is religious in nature. The administrators of and the performers of worship (e.g., archakas, pujaris, purohits, etc.) at the temple are in a position of trust. They have a fiduciary responsibility and are duty bound to utilise the offerings made and properties bequeathed by devotees for propagation of the faith that the deity represents, besides the denomination of Hinduism that the deity is belongs to. This obligation applies even in cases where the temple is administered by government under appropriate enactments.
 

Some specific nuances or variations notwithstanding, the above legal ties or bonds― connecting a devotee and his offerings with the religious purpose and the beneficiary of his devotion― apply universally regardless of the deity, divinity or denomination. Any legislative attempt to alter this sacred relationship between the divine and the devoted violates the Constitution of India.
 

Religious Gold Monetisation

How does all this translate in the context of gold monetisation?
 

Well, any religious institution― Hindu or otherwise― has no legal impediments per se with regard to the deposit of temple gold under the Gold Monetisation Scheme, provided there is no alienation of such deposited gold. Yet, participation in the scheme has to be voluntary and subject entirely or exclusively to the discretion of the trustees, administrators or religious heads of the entities and endowments. The usufructs of the deposit though should be used ONLY for the purpose for which the religious institution exists. 

Nevertheless, foolproof measures must be in place to ensure the safety, sanctity and security of the gold deposited is not compromised. Suitable mechanisms must also be worked into the initiative to ensure that ancient coins and antique jewelry are not deposited, for such artifacts are likely to be priceless as collector items. Their market prices are typically much higher than the equivalent gold value.
 

A guarantee, sovereign or otherwise, is necessarily needed too to ensure that the gold so deposited neither depreciates in value nor gets diminished in purity or quantity. Besides, adequate deposit insurance against all risks (including, but not limited to, insolvency of banks, fluctuations of gold prices, etc.) must be provided for all gold deposits of religious institutions under the gold monetisation scheme.
 

Typical contractual clauses that restrict liability of banks towards the deposits, such as force majeure, must be waived under the gold deposit scheme. The scheme has to be made suitably watertight to protect deposits against losses and safeguard the interests of religious institutions.
 

Conclusions

Monetisation of gold of religious establishments not only has legal angles to it, but also entails deeply emotional elements. Hence, there is a need for complete openness and transparency. The Reserve Bank of India has to make public the contractual terms under which religious institutions would be required to deposit gold.
 

Religious entities under government control, such as those administered by the Endowments Department, must necessarily notify / publicly announce the details of all endeavours to deposit gold. Gold articles and artifacts that government-managed religious institutions plan to deposit with banks must be subject to public scrutiny. As a general rule, no gold item dating back more than 25 years should be accepted in deposit, because all articles get melted and converted to bullion. 
 

It must be remembered that all gold belonging to religious institutions is sacred. The title and ownership of the gold vests in the deity or divine embodiment/manifestation, which is the beneficiary of the offering made. Hence, the government has an obligation to ensure that there are appropriate checks and balances introduced in the scheme to eliminate loot of the wealth by fraudsters and scamsters.
 

Forewarned is forearmed! Indeed, we need to be extra vigilant with regards to any and every attempt to monetize any of the "divine gold".

Monday, April 20, 2015

WTO and the Economic and Constitutional Dimensions of Food Security in India

Recently I had the opportunity to present my research paper on the "Economic and Constitutional Dimensions of Food Security in the Context of Negotiations on Agriculture Under the World Trade Organisation".

The conclusions of my research were presented at the "International Conference on Agro Biodiversity and 20 Years of WTO" in Chennai, India.

In a nutshell, I had concluded that the Agreement on Agriculture is anti-poor and anti-farmer and that the Government of India should desist from becoming a signatory to the Agreement under the WTO without substantive changes to the current draft, if only to protect the interests of the downtrodden and under-privileged sections of our country.

The full text of my research paper is at the link HERE.

Monday, March 2, 2015

What Exactly is the Indian Brand of Secularism?

Ever since our Constitution was adopted and we became a nation, much has been said and written about the secular fabric of India. Copious ink has flowed, many pages filled to espouse and reiterate our secular credentials ad nauseam. In fact, few television debates are complete these days without references to secularism. Autocratic, narcissistic hosts, anchors and editors of news shows shrilly cry themselves hoarse lecturing the people of this country about the need for safeguarding our secular ethos. Their acerbic polemics is often repulsive!

So, what exactly is secularism? Here's a look.

Literal Meaning of Secularism

Secularism is essentially a European concept. Contrary to popular misconception in India, secularism is not the opposite of communalism. The Merriam-Webster dictionary defines the latter as loyalty to a socio-political grouping based on religious or ethnic affiliation

According to the same dictionary, the word secular means, “of or relating to the worldly or temporal”. It implies opposition to holy, spiritual, religious, or ecclesiastical things and beliefs.

 

Historical Origin of the Concept

Its etymological origin can perhaps be traced to the birth of Christianity. After Jesus’ crucifixion and resurrection, Christianity was spread through his disciples. Despite persecution during those early days, Christianity survived in pockets across Europe. Eventually in the 3rd Century AD, Emperor Constantine I adopted it as the religion of the Roman Empire.

Now, a fundamental dogma of Christianity is that humans are born in sin, which dates back to mythical Adam and Eve, who committed the “original sin”. The merciful God Almighty sent his only son, Jesus Christ to earth to save humanity. So Lord Jesus redeemed humans by dying for their sins on the cross; he then rose from the dead and joined his Father up in heaven. However, Christianity professes that only baptized Christians can benefit from Jesus’ sacrifice; and, non-Christians will be consigned to eternal hell on Judgment Day.

While Christianity recognizes an afterlife in heaven, the abode and Kingdom of God, it does not believe in rebirth. That Christian tenet inherently implies the existence of two worlds - a physical, temporal world and a incorporeal, spiritual world. This belief was accepted during the Middle Age prior to the Italian Renaissance in the 14th Century, since the Church and state were intertwined. Heresy was punished under harsh laws of brutal and barbaric torture and death.

The Middle Age

For centuries, many monarchs believed they had a divinely ordained right to rule their kingdoms. At times, they even exercised control over the churches within the boundaries of their respective kingdoms. On the flip side was the Catholic doctrine that the Pope, as the Vicar of Christ on earth, should have the ultimate authority over the Church, and indirectly over kings and their kingdoms. Besides, throughout the Middle Age, the Pope claimed and exercised the right to depose Catholic kings of Western Europe, sometimes successfully, other times not.

In the 11th and 12th centuries, many popes challenged the authority of European monarchies to name or invest bishops of cities and abbots of monasteries. The conflict ended when Emperor Henry V and Pope Calixtus II signed the Concordat of Worms in 1122, which demarcated royal and spiritual powers. The outcome, vesting monarchs with limited authority in ecclesiastical matters, was a victory for Roman pontiff and his claim that he was God's chief representative in the world.

Later, in early 14th century, Pope Boniface VIII attempted to bring both temporal and spiritual powers under the pope’s jurisdiction. In his Bull of 1302, Unam Sanctum, he stated that since the Church is necessary for salvation, it is absolutely necessary for even rulers to subject themselves to the papacy.

Many European rulers resented the autocratic papal attempt to infringe on “temporal” affairs of the state. So they denounced the move and declared Boniface VIII a heretic. The Pope retaliated by excommunicating the King of France. This infuriated king joined hands with other European rulers and the coalition army launched an attack on Boniface VIII and demanded his resignation. Despite release from captivity after three days, Boniface VIII reportedly committed suicide by bashing his skull against a wall. He was found to have "gnawed through his own arm".

The Protestant Reformation

In the early 16th Century, some priests like Martin Luther challenged the authority of the Pope. Luther’s Ninety-Five Theses was the fountainhead of the Protestant Reformation. He was an exponent of the Two-Kingdoms Doctrine― to be precise though, he termed it Two-Governments. This doctrine enunciated that the church should not exercise worldly government, and princes should not rule the church or have anything to do with the salvation of souls. Thus, the modern conception of separation of church and state was born.

The attempt of Luther and other priests was to rid the Roman Catholic Church of certain false doctrines, systemic corruption and ecclesiastic malpractices. Protests against papal corruption began in Germany and soon spread to other parts of Europe, eventually culminating in a series of religious wars in Continental Europe between Roman Catholic House of Habsburg and Protestant princes. The Thirty Years’ War ended when the Peace of Westphalia treaties were signed.  

The main tenets of the peace treaties were that: (a) each prince would have the right to determine the religious denomination of his own state, the options being Roman Catholicism, Lutheranism and Calvinism; and, (b) Christians, living in principalities where their ecclesiastical denomination was not the established, were guaranteed the right to practice their faith in public during allotted hours and in private at will.

The treaties effectively ended the papacy’s pan-European political power. European sovereigns, Roman Catholic and Protestant alike, ignored Pope Innocent X’s protests and diktat against the Peace of Westphalia. Thus, the first step towards segregation of religion and state was taken in the continent.  

The English Reformation began in the late 1520s, when Pope Clement VII’s refused to annul the marriage between King Henry VIII of England and Catherine of Aragon. Infuriated by the Catholic Church’s decision, the King declared himself as the ruler of the new Church of England. The monarchs of England and Great Britain have retained ecclesiastical authority in the Church of England since.

After King Henry VIII usurped ecclesiastical power, strict penal laws were enacted in England against Catholics and other dissenters who did not owe allegiance to the Church of England. To escape the persecution, many dissenters sailed voluntarily to the American Colonies in the hope of religious freedom. Later the Constitution of United States was specifically amended to make it secular by banning the establishment of religion by Congress.

The Age of Enlightenment

The idea that reason, and not blind belief in a ‘revealed truth’, should guide society, began to take root in the 17th Century. The concept of secularism is often credited to the writings of English philosopher John Locke, who argued that the government lacked authority in the realm of individual conscience, as this was something rational people could not cede to the government for it or others to control.

Enlightenment writers, including Voltaire, often stressed anti-clericalism and attacked the Catholic Church. The idea gained support from the anti-church violence during the French Revolution. This led to the process of separation of Church from state. Such separation is called secularism. The George Jacob Holyoake was the first to coin the term “secularism” in 1851.

Today, most western democracies are ‘secular’, i.e. the Church cannot push its agenda through state power. The long and short of it is that secularism implies the exclusion of religion in the running of government. 

Yet ironically, many western democracies still grant Christianity preferential treatment. For example, the German Constitution guarantees that the Christian philosophy is taught in government schools.

Islam and Secularism

The “Hadith” in Muslim religious use is often translated as "prophetic traditions"; it refers to the corpus of reports of the deeds, sayings and teachings of Prophet Muhammad. The Hadith literature was compiled from oral reports that were in circulation in society after the death of the Prophet. The Hadith forms the basis of 'Shariah' Law, which deals with several topics including, crime, politics and economics.

Many Islamic scholars  believe that Islam fuses religion and politics, with normative political values determined by the divine texts. Many scholars denounce secularism as strictly prohibited in Islamic tradition. It is argued that modernist efforts at secularizing politics stems from ignorance, unbelief, apostasy and atheism.

Post World War II, secularism had wide currency in the Muslim world. However, the spread of Islamic revival made leaders, e.g., Hosni Mubarak of Egypt, more repressive and authoritarian in order to protect secularism. The ripple effect of repression was that Islamic society became opposed to secularism. Secularism is also associated with military regimes, such as those in Turkey and Algeria. Military forces in those countries could use their power in undemocratic ways in order to ‘protect secularism’. In some countries, the fear of Islamist takeover via democratic processes has led to authoritarian measures against Islamist political parties.

Yet, there are many Muslim-majority countries in Asia (e.g., Uzbekistan, Kazakhstan), Africa (Mali, Senegal), and Eastern Europe (Turkey, Albania) which are secular.

Secularism and Hinduism

The Hindu “varNa” system, i.e., social class system based on occupation, was inherently secular. So, "brahmaNa" was a distinct class from "kshatriya (i.e., ruler and warrior)". The former class included priests and preachers, while the latter were rulers and warriors.

Thus, separation of religion and rulership or governance was accomplished. Faith expressed itself freely in a multitude of ways. Furthermore, the dominant faith of the Indian people never had a central seat of power that dictated dogmas that conflicted with the sovereignty of the ruler.

The Indian Constitution and Secularism

The term “secular” appeared only once― under Article 25, Clause 2, sub-clause (a)― in the Constitution of India ratified and adopted by the Constituent Assembly of India in 1950.The term was subsequently added to the Preamble of the Constitution through the 42nd Amendment to the Constitution. Hence the Preamble declares that India is constituted into a “Sovereign Socialist Secular Democratic Republic”. As an exception, the term “Secular” in our Preamble does not apply to the State of Jammu and Kashmir.

The term is not defined either in the Constitution or in any other statute or enactment. 

Nevertheless, “secularism” has been held― in the landmark Kesavananda Bharati Case― to be a key component of the basic of structure of the Constitution.

Despite the Constitution being secular, religion is an integral part of the Indian state. Special provisions and concessions for various religions and denominations of faith have been routinely made. Many government schemes and programmes are wholly and squarely in the realm of faith, belief and religion. In other words, the Indian State seems to practise a brand of secularism that is very different from that practised in the West. This is so manifest perhaps in our polity’s endeavour over the years to subserve liberty of thought, expression, belief, faith and worship enshrined in our Constitution.

So then, what exactly does “secularism” mean in India? The body of case law sheds tremendous light.

Interpretation of Secularism

In Perunchithiranar v. State of Tamil Nadu (AIR 1986 Mad 83), the Madras High Court observed that a secular state is “non-religious” and not “irreligious”. In the view of the Court, a secular state cannot have or show a lack of respect for religion. In other words, India, as a secular state has to show SENSITIVITY towards the sentiments of the religiously inclined.

The Supreme Court of India in SR Bommai v. Union of India (AIR 1994 SC 1918) observed that “...equal treatment of all religious groups...” is an essential part of secularism enshrined in our Constitution. Then again, in the Perunchithiranar case, the High Court of Tamil Nadu held that the government “should not be wedded or bound to any one religion, but should give equality of treatment to every religion practised in the country.” Indeed, secularism in India is based on the concept of EQUALITY of all religions.

In an interesting case that came up before the Andhra Pradesh High Court― that of Atheist Society of India v. Government of Andhra Pradesh (AIR 1992 AP 310),― it was held that secularism means “...a sense of basic fraternity, fellowship...among all the citizens”. Peaceful CO-EXISTENCE and CARE for each other is the essence of fraternity and fellowship.

In the Atheist Society of India case, it was further stated that secularism means “...a sense of...UNITY among all the citizens.” In the SR Bommai case too, the Apex Court held that the goal of secularism has been accepted because “it is our historical legacy and a need of our national unity and integrity but also as a creed of UNIVERSAL BROTHERHOOD and humanism.”  
Then again, in the Ziyauddin Burhanuddin Bukhari v. Brijmohan Ramdass Mehra (AIR1975 SC 1788) judgment, the Supreme Court held that secularism is “a system of utilitarian ethics, seeking to maximise human happiness...”  Indeed, such a “system” can only be predicated upon the existence of a fabric of LOVE and compassion for each other within society.

The Hon’ble Supreme Court in the SR Bommai case asserted that “...religious tolerance... [is] an essential part of secularism enshrined in our Constitution.”  Of course, in a tolerant society there is ACCOMMODATION of all faiths, beliefs and religions with neither bigotry nor persecution.
Finally, in the State of Karnataka v. Dr. Praveen Bhai Thogadia [(2004) 4 SCC 684], the Supreme Court has held that the “State should have no religion of its own and no one could proclaim to make the State have one such or endeavor to create a theocratic state.”  This imposes a RESPONSIBILITY on the State to ensure that there is no dominant or privileged religion within its territory. That obligation implies that the state has not only to treat all religions with equal RESPECT, but also ensure there is RESPECT for all religions within society.

Concluding Remarks

The sum and substance of the foregoing case law research is that secularism the State will not associate itself directly with any religion.

However, in India the concept is much broader that the “separation of state and religion” envisaged in Europe. It entails the S-E-C-U-L-A-R tenets, namely: (a) SENSITIVITY towards diverse faiths; (b) EQUALITY of religions; (c) peaceful CO-EXISTENCE; (d) UNITY and UNIVERSAL BROTHERHOOD; (e) LOVE and compassion; (f) ACCOMMODATION of all faiths; and, (g) RESPONSIBILITY on the State to propagate RESPECT for all religions.

Indeed, given the expansive definition of secularism in India, public ridicule of somebody’s faith, belief or religion is taboo and intolerant. That philosophy stems from the sense that the Indian State accords a certain REVERENCE for religion. On the contrary, in the Europe, secularism conceptually entails INDIFFERENCE, perhaps even IRREVERENCE to religion in the affairs of the State.

In other words, while the secular Indian state is aware and COGNIZANT of the existence of religion; secular European states are intentionally INCOGNIZANT of religion in the public sphere.

SELF-DISCLOSURE: I am a Hindu by birth. At a primal, emotional level, I do practise rituals with devotion. At a spiritual and philosophical level, I firmly believe in the "एकं सद्विप्रा बहुधा वदन्ति (Truth is one, Sages describe it in various ways)" doctrine and the universality of the Supreme Truth. Hence, I have no qualms about invoking the blessings of the Divine regardless of religious denomination. But, at a logical and scientific level, I am a rationalist who has difficulty accepting blindly the existence of a Supreme Being. Overall though, I do consider “India” as my God; “Indianism” is my religion and the “Indian Constitution” as my sacred book. So then, depending on the context, I switch from reverence for a/all God(s) and belief in equality of all religions to equal contempt for them all.