and promotes it. The other understanding of Indian secularism is represented by the Sanskrit term dharma nirpekṣatā or religious neutrality. It represents the Nehruvian understanding of it, which would limit the role of religion in the public square in the interest of science and a modern polity.2 It could be argued that Aruna Roy judgment 'consciously aims at the former' (Sen, 2010: 94). Thus Dharmadhikari in his concurring judgment stated: 'The real meaning of secularism in the language of Gandhi is sarva dharma sambhav meaning equal treatment and respect of all religions, but we have misunderstood the meaning of religion as sarva dharma samabhav meaning the negation of all religions' (Sen, 2010: 97). He goes on to cite Mahatma Gandhi to the effect that [...] a curriculum ofreligious education should include a study of the tenets of faiths other than one's own. For this purpose the student should be trained to cultivate the habit of understanding and appreciating the doctrines of various great religions of the world in a spirit of reverence and broadminded tolerance (Sen, 2010: 97). BIBLIOGRAPHY Gandhi, M.K. (1958). Hindu Dharma. Ahmedabad: Navajivan Publishing House. Mahadevan, T.M.P. (1971). Outlines of Hinduism. Bombay: Cheyana Limited. Müller, F.M. (1892). Anthropological religion: The Gifford Lectures delivered before the University of Glasgow in 1891. London: Longmans, Green, & Co. Nussbaum, M.C. (2008).The clash within: Democracy, religious violence, and India's future. Cambridge: The Belknap Press of Harvadrs University Press. Sen, R. (2010). Articles of faith: religion, secularism, and the Indian Supreme Court. New Delhi: Oxford University Press.