The book is one of the few attempts by an Indian intellectual to challenge seriously the assumptions and presuppositions of the field of India and/or… - Rajiv Malhotra

This book offers an introduction to the kind of work required for this preparation. Perhaps the best public framework for such an encounter is sapeksha-dharma. Sapekshata (the quality of sapeksha-dharma) itself, we remember, literally means engagement 'with reciprocity and mutual respect'. Such a framework is consistent with the principle of bandhuta in the sense of inter-subjectivity, solidarity and fraternity across paths and identities. It means unity in diversity to the extent of mutual cooperation, and even mutual dependency. This framework is the ethos of what might be called 'positive pluralism' rather than mere tolerance or indifference emanating from a position of assumed superiority. Sapekshata stems from a belief in integral unity, which is to say that in this view difference and underlying unity are not mutually contradictory. Its opposite, nirapekshata, is closer to what the West defines as secularism, which is only a palliative developed to prevent conflicts arising from a tentative and tenuous stalemate. Secularism does not foster pan-humanness across all boundaries beyond offering the promise of material equality, and not even that promise has ever been realized. Sometimes, secularism is even used to promulgate divisiveness. And yet it has attained a lofty place among intellectuals.
Sapekshata is not simply a negative principle, such as the US Constitution's statement that the state should not interfere with religious practice. Rather, it is a principle of active support for spiritual practice in diverse forms . The pluralist character of the ancient Indian state has been attributed to dharma-sapekshata. For instance, the protection of minorities depends on the goodwill of the majority, and sapekshadharma is why India has an unparalleled track record of welcoming numerous kinds of communities from various parts of the world and offering them the support to prosper without any loss of identity or religious tradition.
The recent import of secularism from the West is based on substituting 'religion' for 'dharma' and adopting Western social and legal structures. This has led to divisive vote-bank politics in the name of secularism and to a counter-reaction by a segment of Hindu politicians wanting to create a Hindu 'religion' that is equally political. The chain reaction set in motion has been disastrous both for Hindus and minorities. This book, therefore, is also a contribution to the heated debate on the implications of secularism in India. In particular, it must be stressed that sapeksha-dharma does not demand adherence to Hinduism.

So impressive was Ashoka's example that many other Asian monarchs adopted it. Japan's Prince Shotuku, for example, used it to unify the Japanese nation and improve international relations. For this policy, the renowned historians Arnold Toynbee and H.G. Wells have called Ashoka the greatest monarch who ever lived. Furthermore, when India commanded superiority in the eyes of the nations that wanted to receive its Buddhist civilization (such as China, Mongolia, Cambodia, Indonesia and Thailand), there was never any attempt to impose rulers or governance on others, or ask for taxation or tribute to any Indian nexus, or subvert the native cultures, languages and histories of those nations. The contrast between this and the manner in which Western civilization has spread is stark and warrants greater attention.

What many Indians are unaware of is that public trust in the Gates Foundation and its intentions are being questioned in the US.