-Ramesh Sharma
In the modern systems of governance across the world, many theories have emerged. To present these theories in formulaic terms, words such as Communism, Capitalism, Socialism, etc., have come into use. Deendayal Ji considered all of these incomplete and impractical, and he presented the philosophy of Integral Humanism (Ekatm Manav Darshan), whose foundation rests on Chaturpurushartha (the four goals of life).
First of all, Deendayal Ji was not in favor of the word “-ism” (vāda in Hindi). He said that if there is an “ism,” there will also be an “anti-ism.” And if there is an anti-ism, there will be conflict. The principle of life’s development should be free from conflict and opposition, because unnecessary time and energy are wasted in disputes, and negativity arises. The journey of future development should be free from conflict.
He explained that nature is filled with diversity, and this diversity is the beauty of nature. How then can it be seen as one uniform form? An ideal system is one that gives every living being the opportunity to develop according to its inherent nature, qualities, and deeds. If one person is industrious and another is lazy, how can both be considered equal?
Secondly, if capital alone is given primacy, corruption and exploitation will increase. Man will have no sense of right or wrong and will merely chase wealth. Thirdly, while the dignity of all human beings may be equal, society is formed from groups, and the foundation of these groups lies in their regional and intrinsic characteristics. Therefore, instead of talking about Communism, Capitalism, Socialism, or Humanism, we should speak of Human Philosophy. And this must be based upon the four Purusharthas.
Foundation of Chaturpurushartha
Deendayal Ji studied the Indian scriptures deeply. The principle of Chaturpurushartha is described in the Vedas, Upanishads, and Puranas, divided as Dharma, Artha, Kama, and Moksha.
He defined Dharma in its broader context. While ritualistic worship is indeed a part of Dharma, it is not the whole. Dharma is the duty that is worth upholding. For example, it is the Dharma of a teacher to teach.
In the same way, Moksha was seen by him as the ultimate state of life. Just as the goal of spiritual life is liberation, the ultimate fulfillment of our duties and actions is also our life’s goal. Thus, he gave to the individual, the family, society, and the nation, a philosophy of life based on these four Purusharthas, which came to be known as Integral Humanism.
This philosophy of Integral Humanism was first presented in 1964 at the Gwalior session of the Bharatiya Jana Sangh and was unanimously accepted at the next session in Vijayawada. From 22nd to 25th April 1965, Deendayal Ji delivered four continuous lectures elaborating on this philosophy, in which its spiritual, social, and political forms were presented.
Integral Humanism: The Vision of Oneness
Integral Humanism is a concept that expresses the life of the entire creation. At its center is the individual; surrounding the individual is the family; surrounding the family is society; societies expand into a nation; the nation expands into humanity; humanity into the world, and the world into the infinite cosmos.
In this infinite cosmic structure, the existence of one depends upon the other. All coexist in harmony. Each is complementary and cooperative to the other. How, then, can one expand while rejecting the other?
Deendayal Ji urged those who envisioned India’s development based on Western and foreign concepts to reconsider. He said that since India has already rejected Western empires, it should also reject their policies and philosophies.
He called upon Indians to overcome the mindset that says: “We must accept Western systems with minor adjustments because we have no thought of our own, no path of our own. We were never a nation. It was the West that prepared us to become one.”
Deendayal Ji firmly declared that India was a nation even when the seeds of other world civilizations had not yet sprouted. He emphasized that our idea of nationhood is based on cultural nationhood. We have a glorious national tradition centered on knowledge, and it is in this knowledge-tradition that India must seek its future.
Critique of Foreign Ideologies
According to him, the West does not prioritize human beings. Its priority is conquest and material prosperity, which undermine human dignity and rights. This is why every Western campaign—be it religious, economic, or political—has been full of conflict. Its aim has always been to enslave humanity. By contrast, India values human dignity.
While he criticized Western thought as incomplete, he also welcomed the debate in the West where, for the first time, the subject of human rights was raised. He said this was indeed a meaningful discussion and we must learn from it. However, if such debates yield dialectical or contradictory conclusions, India should not adopt them.
Unity of Creation and Man
Deendayal Ji said that our vision of future development should not stop at man-to-man relations, but extend from man to the entire cosmic oneness. In India, this journey of thought is called Dharma—“Yato abhyudaya nihshreyasa-siddhih sa dharmah”—that which ensures the prosperity and well-being of the individual, the collective, creation, and the Supreme.
This vision seeks unity in all that appears separate. What seems distinct in the world is not truly separate; it is merely diversity of form. What is in the microcosm (pinda) is also in the macrocosm (brahmanda). The same elements that exist in the human body exist in the entire universe.
Today, man regards himself as separate, fighting against other men, families, castes, clans, or communities. This is destructive to humanity. He warned that the path being pursued in the name of Communism leads to dictatorship. The path of development that ignores nature invites disastrous consequences.
Indian Thought: Spirit of Service, Not Rights
He said that spirituality cannot be ignored. If it is neglected, the mind will become tyrannical, and the senses will remain enslaved to desires, leading only to sorrow.
Indian thought is not centered on rights, but on service and relationships. That is why every element is tied to us in kinship—Earth is ‘Mother,’ the Moon is ‘Uncle,’ mountains are ‘Deities,’ rivers are ‘Mothers,’ monkeys are ‘Uncles.’ From ants to elephants, everything is interconnected. In this worldview, there is no “other,” no “outsider.” All are complementary to one another. The entire Earth and all its beings form one family.
Wholeness of Human and Cosmos
Oneness brings wholeness. The absence of wholeness leads to negativity, tension, and crisis in humanity. Just as the universe is a totality, so too is the individual. To attain happiness, peace, and joy, one must think in terms of this wholeness.
A person’s existence is not only the body—it includes the mind, intellect, and soul. Just as the loss of a limb disables a person, so too the incompleteness of the cosmic whole renders humanity incomplete. Separate pleasures cannot give true happiness; man longs for integral happiness. That is the foundation of joy and the path to bliss.
Role of State and Society
Deendayal Ji said that government cannot be regarded merely as a tool of power. It is part of society, and it cannot be separated from culture.
Similarly, the five great elements of creation—earth, water, sky, fire, and air—must be kept pure and safe for humanity to be truly happy. He said that man, united with the collective, creation, and the Supreme, becomes the Virat Purusha (Cosmic Man). Dharma, Artha, Kama, and Moksha together constitute Chaturpurushartha, whose fulfillment forms the foundation of an ideal society and nation.
