"The notion of a single Hindu culture, incommensurable with Islamic or western epistemes and forms of organization, is the real fiction at work here, imposed by orientalism and painstakingly promulgated, organized, and reformulated by generation of Hindu nationalists and other for more than a century. [...] In order to understand Hindu nationalism we need to analyze carefully the official secularism it opposed. Textbook versions of secularism as the absence of religion from the public sphere, or a more fashionable understanding of secularism as a metonym of scientific rationalism, will not suffice. We need to take a closer and more informed look at the practices and meanings of secularism in the public culture of independent India. The dominant interpretation of secularism in India did not entail the removal of religion from the political sphere, but rather the belief that religion and culture were elevated to an ostensibly apolitical level, above the profanities of the political. This institutionalized notion of culture and religion as apolitical, and the derived notion of selfless "social work" as ennobling and purifying by virtue of its elevation above politics and money, provided an unassailable moral high ground to a certain genre of "antipolitical activism," conspicuous among social and cultural organization but also often invoked in agitations and in electoral politics in India. I submit that it was from this discursive field of "antipolitics" and "religious activism" that the Hindu nationalist movement, with great ingenuity, built its campaigns and organizational networks for decades. Like other forms of cultural nationalism, the Hindu nationalist movement always entertained a complex ambivalence vis-à-vis democracy and apprehension toward the "political vocation." The evolution of the movement, its organization, and its political strategies must be understood in the context of a constant negotiation and oscillation across the deep bifurcation in modern Indian political culture between a realm of "sublime" culture and realm of "profane" competitive politics."