The ideas encapsulated in ‘Integral Humanism’ are distilled from Deendayal Upadhyaya’s years of experience.
The Nehruvian State and its policy of cancel culture systematically marginalized and branded several Indian thinkers as communal when they were just the opposite. Many like Aurobindo, Tilak, Ambedkar, Savarkar and Deendayal Upadhyay were simply pushed out of the mainstream without any serious study. Now the time has come to correct this bias of the Left and Wokes and it is necessary to make a serious study of the contributions of these Bharatiya thinkers to help build the alternative narrative. These were the organic intellectuals who led the counter cultural revolution.
INDIA’S RICH POLITICAL PHILOSOPHY
While figures like Chanakya and his “Arthashastra,” as well as the ideas of Vivekananda or Dayanand Saraswati’s Arya Samaj, do garner recognition, in the broader context of great thinkers and philosophers of India, they amount to a mere drop in the ocean. The asymmetry in discourse highlights a Western-centric focus within the academic and intellectual spheres, overshadowing the rich political philosophies that have emerged from the East. In the post-Independence era, the discourse on political thought has largely dried up, with an irresistible focus on Nehruvian ideology that overshadows even Gandhian philosophy.
This has led some to lament the “poverty of Indian political theory.” As the case may be, the Independence struggle witnessed a revival of philosophical and political ideas drawing upon the ancient traditions of Sanatan Dharma. Undeniably, the philosophical contributions of figures such as Lajpat Rai, Bose, Tilak, Bipin Chandra, Savarkar, Bharatiyar, Golwalkar, Aurobindo, R.C. Majumdar, and Shyama Prasad Mukherji had a profound impact on society and the Indian psyche, playing a pivotal role in propelling the Independence Movement from the grassroots.
What made these thoughts particularly striking was their grounding in the reality of India and their deep-rooted connection to the historical traditions and cultural values of Bharat. Deendayal Upadhyaya’s (25 September1916- 11 February 1968) “Integral Humanism” stands out as a significant contribution that redefined Bharatiya traditions within the context of modern political systems, emphasising the synthesis of traditional values with contemporary political thought.
INTEGRAL HUMANISM: AN INDIAN PHILOSOPHY
The ideas encapsulated in “Integral Humanism” are distilled from Deendayal Upadhyaya’s years of experience, particularly his work with Jan Sangh and interactions with numerous individuals, mainly between 1959 and 1964. What emerged was a philosophy authentically Indian, woven into the fabric of national rejuvenation movements that aspired to shape the future of India as a nation, society, and humanity at large.
Though Upadhyaya’s ideas were truncated by his untimely passing, they remarkably established the foundational parameters of thought that remain profoundly relevant even today. At its core, this philosophy advocates disavowing dialecticism and integration of Vyasthi (individual), Samasthi (society), Srishti (creation), and Parameshti (Creator).
These are not merely philosophical values but extend into the realm of politics. The goals of a nation and its society must find their roots in the neutral pursuits of Dharma, Artha, Kama, and Moksha. This requires a retrospective examination of the past, delving into the treasures of philosophical, political, and social significance throughout Indian history, including the contributions of the likes of Shankaracharya. In such a sense, Upadhyaya’s views emphasise the importance of civilisational and cultural nationalism, asserting that these concepts predate the West’s perspectives on Westphalian statehood.
DISAVOWING DIALECTICISM
The ideas of the West, whether falling on the Right or Left, are rooted in binaries of us and them. They essentially revolve around differences and conflicts between two opposing aspects: individual vs. group, nature vs. humans, and spirituality vs. secularism. The purist nature of these ideas compels readers and practitioners to choose between two opposite sides, a concept that proves inapplicable when closely examining Indian history.
Even the more recent debates on capitalism vs. socialism and welfare vs. utilitarian state are entwined in this binary thinking. In this significant work, Upadhyaya urges us to rise above the individualistic and dialectical conclusions that most Westernoriginated ideas propagate. Instead, it advocates for integrating and including these diverse themes and views into a syncretic form, where the church and state coexist harmoniously under the concept of Dharma. The pursuit is for wholesomeness, countering the ideas of alienation and separation, merging the experiences of the soul and the physical being.
CONTEMPORARY RELEVANCE
Pursuing becoming and resembling the West in its purest form is a dangerously predisposed inclination. The threats of wokeness and unchecked liberal values are steering the West towards an abyss of unimaginable magnitude. Traditional values tied to family, kinship, marriage, and society are sacrificed on the altar of individualism, masking the abandonment of personal responsibility towards self-gratification and identity politics.
This has fostered conflicts and greater polarisation, resulting in an increased tendency towards violence within societies. Upadhyaya’s Integral Humanism emerges as a solution to these pressing problems. His vision of merging nature with development and intertwining individual rights and responsibilities with societal and national duties provide us with an enlightening guide for leading a life that is not only meaningful but also beneficial to those around us. Crucially, we cannot and should not forsake our religious and spiritual values for the pursuit of an atheistic interpretation of secularism.
As we see, what often passes for secularism in India is not the separation of religion and politics but rather a lack of understanding and ignorance of religion. Thus, what holds significance is the positioning of humans in the grand scheme of things and how they should conduct themselves to foster a society and nation that is inclusive and forward looking.
The imperative is not for a conflict between nature and humans but a quest for harmony. This is why all rivers, mountains, and organic elements around us are accorded the status of Gods and Goddesses. Ancient wisdom recognised their value and greatness in sustaining us, emphasising that our actions cannot exist independently of our surroundings. They must be harmonious with our ecosystem, where material development is pursued respectfully alongside a quest for spirituality.
The prevailing problems of alienation and disenchantment that seem to permeate every segment of human lives today are ominous signals that demand sincere and concerted efforts. The philosophy of Integral Humanism serves as the instrument to achieve that balance and harmony. The integration of Vyasthi, Samasthi, Srishti, and Parameshti points the way forward. A contemporary revolution in Indian consciousness is unfolding through realising and acknowledging our rich past traditions and cultural wealth. The need is for us to disseminate such ideas and develop them further to set us on a path of enlightenment that is not solely materialistic or individualistic but spiritual and filled with anand (joy).
Prof Santishree Dhulipudi Pandit is the Vice Chancellor of JNU.