The coordinating force in the public arena of religion is an acknowledged fact, yet minimal cautious investigation of this "fact" is accessible. The making of a working meaning of solidarity (combination) is one of the requirements; another is the determination of how religion works in the coordination procedure between solidarity and religion. This paper is about the theory of Social Solidarity presented by Emile Durkheim in The Division of Labour and its connection to religion in India. What's more, by religion the paper does not mean a wide, Durkheimian thought of religion – that is, religion as any arrangement of convictions and practices within the moral network. The paper proposes that religion is alive not disregarding advancement, yet rather on the grounds that innovation and religion are not really hostile. It is just no longer helpful to consider religion an irregularity in the cutting-edge age.
