[<< wikiquote] Culture of India
The culture of India or Indian culture, sometimes equated to Indian civilization, is the heritage of social norms, ethical values, traditional customs, belief systems, political systems, artifacts and technologies that originated in or are associated with the Indian subcontinent.

== Quotes ==
More high-reaching, subtle, many-sided, curious and profound than the Greek, more noble and humane than the Roman, more large and spiritual than the old Egyptian, more vast and original than any other Asiatic civilization, more intellectual than the European prior to the 18th century, possessing all that these had and more, it was the most powerful, self-possessed, stimulating and wide in influence of all past human cultures.
Sri Aurobindo, The Message and Mission of India. Bharatiya Vidya Bhavan. 1964. 
Sri Aurobindo,     The Foundations of Indian Culture (1953), p. 31"Spirituality is the master key of the Indian mind. It is this dominant inclination of India, which gives character to all the expressions of her culture. In fact, they have grown out of her inborn spiritual tendency of which her religion is a natural out flowering. The Indian mind has always realized that the Supreme is the Infinite and perceived that to the soul in Nature the Infinite must always present itself in an infinite variety of aspects. The aggressive and quite illogical idea of a single religion for all mankind, a religion llniversal by the very force of its narrowness, one set of dogmas, one cult, one system of ceremonies, one ecclesiastical ordinance, one array of prohibitions and injunctions which all minds must accept on peril of persecution by men and spiritual rejection or eternal punishment by God, that grotesque creation of human unreason which has been the parent of so much intolerance, cruelty and obscurantism and aggressive fanaticism, has never been able to take firm hold of the Indian mentality." ... "India is the meeting place of the religions and among these Hinduism alone is by itself a vast and complex thing, not so much a religion as a great diversified and yet subtly unified mass of spintual thought, realization and aspiration."
Atributed to Sri Aurobindo in Mitra, Sisir Kumar (1972). India: Vision and Fulfilment. D. B. Taraporevala Sons. 
Sri Aurobindo, Sri Aurobindo The Renaissance in India  'Arya', August 1918-November 1918 (reviewed and corrected in 1920) also in Mitra, Sisirkumar The vision of India New Delhi: Crest Pub. House, 1994 p. 53 - 54, Ghose, Aurobindo The renaissance in India. Arya Publishing House Calcutta.  A Defense of Indian Culture.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 Indian nationalists 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.
Thomas Blom Hansen, The Saffron Wave: Democracy and Hindu Nationalism in Modern India. Princeton University Press. 1999. p. 11. ISBN 978-1-4008-2305-5. Judged by a similar standard, the patronage and cultivation of Hindu learning by the Muslims, or their contribution to the development of Hindu culture during their rule . . . pales into insignificance when compared with the achievements of the British rule... It is only by instituting such comparison that we can make an objective study of the condition of the Hindus under Muslim rule, and view it in its true perspective.
R. C. Majumdar, ed., The History and Culture of the Indian People, vol. 6, The Delhi Sultanate (London: G. Allen & Unwin, 1952), p. 623. quoted in Ibn Warraq, Why the West is the best, "India under the Arabs and the British".  also quoted in Bostom, A. G. M. D., & Bostom, A. G. (2010). The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims. Amherst: Prometheus.

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