Historical Analysis of Religious Crisis and Secularism in India

This essay delves into the development of Indian secularism as a fundamental political ideology during the nation's struggle for independence. It examines how the Indian middle class embraced secularism, viewing it as essential for integrating a pluralistic society and establishing a new society based on liberty, equality, and justice. The essay analyzes the religious crisis portrayed in Khushwant Singh's 'Train to Pakistan,' particularly the communal turmoil in Mano Majra during the Partition, and argues that such crises are still relevant in contemporary India. Events like the 2002 Gujarat riots highlight ongoing religious intolerance and state-supported violence. The essay also explores the role of political leaders and local administrations in exploiting religious factors for their own gains, drawing parallels between the novel's depiction and current realities. Ultimately, it reflects on the success of 'Train to Pakistan' in mirroring the communal situations of contemporary India, offering a comprehensive understanding of the nation's complex relationship between religion and politics. Desklib offers a wide range of academic resources, including essays and assignments, to aid students in their studies.

Running head: INDIAN HISTORY
Indian Secularism developed as a fundamental political ideology and principles in the
course of national struggle for Independence of India. It was the Indian middle class who during
the event of Independence exhibited its commitment towards secularism which further got
represented to the Indian Nation State. The principles and ideologies associated to secular
nationalism of the Indians had been obligated because it was regarded as the foundation for
integration of a pluralistic Indian society and an effectual way to establish new society on the
basis of the ideologies, principles, liberty along with equality and justice. It has further been
anticipated by the middle class populace to establish indigenous roots for them in diverse
religions and cultures of India by further restructuring them from within and through legal
interventions along with developing culture sympathetic towards the State which is regarded as
common to all people in India in an equal and contemporary society with dignity, self-esteem
and justice for all. Although contemporary India has come a long way and claim to have
developed itself as an egalitarian society, certain political events demonstrate a different scenario
if thorough analysis has been on the political status quo of contemporary India. Khushwant
Singh intends to exhibit the religious crisis which occurred in Mano Majro during the time of the
Partition. He further aims to capture a phase in the political history of India at the epitome of the
communal turmoil and agitation. Furthermore, he represents the way Partition created
segregation within a village community and led to a religious crisis. Therefore, the thesis
statement of this essay is “Religious crisis portrayed in the micro-cosmic world of Mano Majra
is ubiquitous in contemporary India.”
The Partition of India has been regarded as a significant event not only in the periodic
record of the Indian subcontinent but further to the domain of the world history. India being a
secular nation it constitutes a pluralistic perception where a major section of the population has

INDIAN HISTORY
been comprised by people belonging to Hindu religion and the Muslims represent the largest
religious marginal section. However, the regulation occurring between two communities has
been incompetent to accomplish any success resulting to violent communal insurgences. Singh
confirmed his sincerity towards its readers as he explicitly provides an understanding of the
communal hostility which has been found to be synonymous to the current political turmoil
prevailing in the Indian society. The 2002 Gujarat riot further regarded as the 2002 Gujarat
violence as well as the Gujarat pogrom is known as an event of inter-communal aggression and
violence in the state of Gujarat. However this led to the rise of considerable degree of concern
pertaining to religious crisis and intolerance in the political system of India whereby the rioters
have been reported to be supported by state as well as local officials. Furthermore, violence has
been considered as another significant aspect which can further be demonstrated through the
quote mentioned in his novel, “According to the Hindus, the Muslims were to blame. The fact is,
both sides killed. Both shot and stabbed and speared and clubbed. Both tortured. Both raped.
From Calcutta, the riots spread north and east and west: to Noakhali in East Bengal, where
Muslims massacred Hindus; to Bihar, where Hindus massacred Muslims.” 1whereby his
fundamental purpose did not lie on shedding light on the aspects associated with communal
violence, tragedy, aggression, hatred and death but further depicted the path of humanism. The
way in which Singh has weaved a comprehensive and well-observed tale with an amalgamation
of a vibrant symbolic system being strongly established in character has aided the readers with a
series of various perspectives concerning Partition, both as a historic even and a cause of human
tragedy. The writer has demonstrated a passionate degree of knowledge and awareness of life in
India further focusing on the facets of social awakening and disapproval or dispute, the economic
1 Singh, Khushwant. Train to Pakistan. Orient Blackswan, 2005.

INDIAN HISTORY
deficiency and hunger of the peasant groups, several significant dimensions of the disputes. As
the progressive empowerment of fundamental segments have established significant sets of
issues, the communal society of India has undergone a segregation of narrow ethnic groups,
regional as well as sacred divisions has been devoid of ‘social capital’ and true communalism
that is necessary for the enunciation and collectivity of interests, proficient political collaboration
along with sincere governance.
. The struggle for Independence has also been significant that follows the relevant forms
of tragedy of separation and partition with the critical phases concerning the transitions of social
and political lives along with the anguished and affected individuals. Singh through utmost
efficacy treated the various facets of social life along with the political and dogmatic realisms
concerning the lives in contemporary India. The elevating rate of collective hostility and
aggression through public acts of violence has been persistently encountering certain degree of
complexities for the progressive movements and the individuals of the nation. The imposing and
contemporary policing persisting in the India society perceived crowds as semi-sovereign
components whereby these individuals could be isolated or further regulated by the political
power. However in such circumstances the individuals had not been held to be responsible for
acts of aggression or destruction in the course of communal action. The portrayal of political
struggles are held them accountable for the unconstructive acts that pose harsh impact on the
society as has been reflected through the quote “‘I have lived in their country many years. They
are nice as human beings. Politically they are the world’s biggest four-twenties. They would not
have spread their domain all over the world if they had been honest. That, however, is
irrelevant,’ added Iqbal. It was time to change the subject. ‘What is important is: what is going

INDIAN HISTORY
to happen now?”2. Even the modern political leaders of India tend to focus on preserving their
positions in the domain rather than being inclined on other critical issues concerning economic
disparity, societal aggression or crisis in religious sphere. "The proletariat was indifferent to
political freedom for Hindustan or Pakistan, except when it could be given an economic
significance like grabbing land by killing an owner who was of a different religious
denomination. All that could be done was to divert the kill-and-grab instinct from communal
channels and turn it against the propertied class. That was the proletarian revolution the easy
way. His party bosses would not see it.3”
Through the above quote, Singh aimed to reveal the acts of the local administration of
the village in maintaining peace and harmony by using religious and communal factors as tools
in order to secure gains and objectives for themselves. Similar acts have been executed by
contemporary leaders in India who exhort people through the means of religious factors by
further reinforcing the relentless association of religion and politics of the nation. However, the
uncertainty that if ‘Train to Pakistan’ has been successful to reflect the communal situations of
contemporary India can be understood through a comprehensive reading of Khushwant Singh’s
novels depicting the issues of contemporary Indian society.
2 Singh, Khushwant. Train to Pakistan. Orient Blackswan, 2005.
3 Singh, Khushwant. Train to Pakistan. Orient Blackswan, 2005.

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References
Singh, Khushwant. Train to Pakistan. Orient Blackswan, 2005.