ABSTRACT
In the last three chapters, I have explained what I meant when I wrote in the Preface that our current knowledge of India is a nonchalant, relativistic ‘whatever’: one can say whatever one feels like about India (this is the nonchalance) because anything and everything one says is true (this is the relativism). I have shown that it is also more: it is bullshit because it camouflages the use of moralising sermons to pass off ignorance (and some truths) as knowledge.
