Deendayal Upadhyay’s Integral Humanism (Ekatma Manav Darshan) stands as a profound philosophical and socio-economic vision, presenting an alternative paradigm to the dominant Western ideologies of his time, namely capitalism and communism. Conceived in the mid-20th century, a period marked by decolonization and the emergence of new nation-states grappling with questions of development, identity, and governance, Upadhyay sought to articulate an indigenous path for India. His philosophy is not merely a political doctrine but a comprehensive worldview rooted in ancient Indian wisdom, striving for a holistic understanding of human existence and its relationship with society, nature, and the cosmos.

At its core, Integral Humanism posits that human beings are not merely economic units or cogs in a class struggle, nor solely individualistic agents. Instead, it views the individual as an integrated whole, comprising body, mind, intellect, and soul, intrinsically connected to a larger societal and cosmic order. This integrated perspective seeks to harmonize the material and spiritual aspects of life, individual liberty with social responsibility, and economic prosperity with cultural preservation. It represents a call for balance, a rejection of reductionist approaches, and an affirmation of the unique civilizational genius of India, aiming to foster an enlightened, self-reliant, and harmonious society.

Origins and Influences of Integral Humanism

Deendayal Upadhyay’s intellectual journey and the genesis of Integral Humanism were deeply influenced by his association with the Rashtriya Swayamsevak Sangh (RSS) and his profound study of Indian scriptures and philosophical traditions. He observed the global ideological battle between capitalism, emphasizing individual freedom and material accumulation, and communism, advocating for state control and collective ownership, both of which he believed were inherently flawed and incomplete. Upadhyay argued that these Western ideologies, despite their apparent opposition, shared a fundamental reductionism: capitalism reduced humans to economic beings driven by profit, while communism reduced them to cogs in a class struggle. Both, in his view, ignored the deeper spiritual and cultural dimensions of human existence.

He believed that India, with its rich spiritual heritage enshrined in texts like the Vedas, Upanishads, and the Bhagavad Gita, possessed the philosophical tools to offer a more complete and holistic understanding of humanity. Integral Humanism was thus conceived as an indigenous response, not a mere adaptation, but a distinct philosophical framework that could guide India’s development in a manner consistent with its civilizational values. His ideas were first articulated systematically in a series of lectures delivered in 1965 in Mumbai, which later became the foundational text for this philosophy.

Core Concepts of Integral Humanism

Integral Humanism is built upon several foundational concepts, each contributing to a comprehensive understanding of human life and societal organization.

Purna Manav (The Whole Human Being)

Central to Upadhyay’s philosophy is the concept of ‘Purna Manav,’ the complete or whole human being. Unlike Western thought that often compartmentalizes human existence, Integral Humanism asserts that an individual is a composite of four distinct but interconnected parts:

  1. Body(Sharira): The physical dimension, requiring sustenance, health, and basic material needs.
  2. Mind (Mana): The psychological and emotional dimension, encompassing feelings, desires, and subjective experiences.
  3. Intellect (Buddhi): The rational and discerning faculty, responsible for knowledge, wisdom, and decision-making.
  4. Soul/Spirit(Atman): The spiritual essence, the divine spark within each individual, representing the ultimate reality and the source of consciousness.

Upadhyay emphasized that true human development requires the harmonious development and satisfaction of all four aspects, not just one or two. Neglecting any one dimension, especially the spiritual, leads to imbalance, alienation, and societal discord. A society that caters only to material desires or intellectual pursuits, while ignoring the emotional and spiritual well-being of its citizens, is deemed incomplete and ultimately unsustainable.

Chiti and Virat

These two concepts extend the individual’s integral nature to the collective and cosmic levels.

  • Chiti: Refers to the collective consciousness or soul of a nation. It embodies the innate culture, values, ethos, and identity that define a society over generations. Chiti is the guiding principle of a nation’s evolution, its unique spirit that differentiates it from others. Upadhyay argued that any nation striving for genuine progress must first identify and nurture its ‘Chiti,’ as external models, if incompatible with this inherent cultural soul, would ultimately lead to societal disintegration and loss of identity.
  • Virat: Represents the Universal Soul or the Cosmic Being, the ultimate reality that permeates all existence. It signifies the interconnectedness of all beings and the universe. For Upadhyay, individual ‘Atman’ (soul) is a part of ‘Virat,’ and similarly, national ‘Chiti’ is a manifestation of this larger cosmic order. This concept underscores the spiritual unity of all creation and places human activity within a grander, interconnected framework, promoting a sense of ecological responsibility and universal brotherhood.

Dharma

In Integral Humanism, ‘Dharma’ is far more expansive than the English translation of ‘religion.’ It is a foundational concept representing the eternal laws of righteous conduct, cosmic order, duty, and the principles that sustain society. Dharma is what upholds and integrates. It guides human action at all levels—individual, social, national, and cosmic. For Upadhyay, Dharma dictates that actions should be taken not just for personal gain but for the well-being of the whole. It provides the moral and ethical framework for economic, political, and social life, ensuring that material pursuits (Artha) and desires (Kama) are aligned with righteous principles, ultimately leading towards liberation (Moksha). Without Dharma as the guiding light, society descends into chaos, exploitation, and moral decay.

Ekatmata (Oneness/Integration)

The term ‘Ekatmata’ itself is central to the philosophy, signifying oneness, harmony, and integration. It manifests in various dimensions:

  • Integration of the Individual: As seen in ‘Purna Manav,’ integrating body, mind, intellect, and soul.
  • Integration of Individual and Society: Emphasizing that individuals are not isolated but part of a larger social fabric, with mutual rights and responsibilities. Society is not an aggregation of individuals but an organic whole.
  • Integration of Nation and Humanity: A nation’s identity (‘Chiti’) should contribute to the larger human family, promoting universal brotherhood rather than narrow nationalism.
  • Integration of Humanity and Nature: Recognizing the symbiotic relationship between humans and the environment, advocating for sustainable practices and ecological balance, viewing nature not as a resource to be exploited but as a part of the ‘Virat.’
  • Integration of Material and Spiritual: Striking a balance between economic development and spiritual upliftment, ensuring that pursuit of wealth does not come at the cost of moral and ethical values.

Antyodaya

This principle, meaning “uplifting the last person,” is the operational embodiment of Integral Humanism’s commitment to social justice. It prioritizes the welfare of the most marginalized, deprived, and vulnerable sections of society. Upadhyay argued that true progress is measured not by the prosperity of the elite but by the upliftment of the weakest. This concept calls for policy interventions and societal efforts directed specifically towards those at the bottom of the socio-economic ladder, ensuring their basic needs are met and they are integrated into the mainstream of national life. It is a compassionate and inclusive approach to development, starkly contrasting with trickle-down theories.

Four Purusharthas (Dharma, Artha, Kama, Moksha)

Integral Humanism synthesizes the traditional Hindu concept of ‘Purusharthas’ (the four aims of human life) as a holistic framework for human endeavor:

  • Dharma (Righteousness/Duty): The guiding principle for all actions.
  • Artha(Material Prosperity): The pursuit of wealth and economic well-being, but always in accordance with Dharma.
  • Kama(Desire/Enjoyment): The gratification of desires, including aesthetic and sensual pleasures, again, within the boundaries of Dharma.
  • Moksha (Liberation/Spiritual Emancipation): The ultimate aim of human life, spiritual freedom, and self-realization, which is achieved through the harmonious pursuit of the other three.

Upadhyay posited that a balanced pursuit of these four Purusharthas leads to a complete and fulfilling life. Society must create conditions that facilitate this holistic development, rather than prioritizing only Artha (as in capitalism) or suppressing Kama and Artha entirely (as in some ascetic traditions).

Critique of Western Ideologies

Upadhyay’s philosophy emerged from a critical evaluation of both capitalism and communism, which he saw as incomplete and inherently flawed.

He criticized capitalism for its rampant materialism, its emphasis on individualistic competition, and its tendency to reduce human beings to mere economic agents driven by profit motives. Upadhyay argued that capitalism, while fostering economic growth, often led to exploitation, social inequality, and a spiritual void, divorcing economics from ethics. It promoted a culture of consumerism and unsustainable resource depletion, failing to recognize the intrinsic value of human dignity beyond material wealth.

On the other hand, he found communism equally problematic for its totalitarian tendencies, its denial of individual freedom, and its atheistic worldview which rejected the spiritual dimension of human existence. While communism aimed to eliminate economic inequality, Upadhyay believed it did so by crushing individual initiative, fostering class struggle, and subordinating the individual to the state, thereby stifling human creativity and dignity. Its emphasis on a purely materialistic interpretation of history and human nature was, for him, a fundamental error that led to coercive regimes and human suffering.

Integral Humanism thus presented itself as a “third way,” transcending the limitations of both, by integrating material progress with spiritual values, individual freedom with social responsibility, and economic development with ecological harmony.

Economic and Social Vision

Translating its philosophical tenets into practical policy, Integral Humanism advocates for an economic and social structure that is decentralized, sustainable, and rooted in indigenous principles.

Economically, it champions Swadeshi (self-reliance and local production) and decentralization. Instead of large-scale industrialization that might lead to mass displacement and environmental degradation, Upadhyay envisioned a system where production is primarily local, catering to local needs, thereby fostering community self-sufficiency and reducing dependence on external forces. This approach aims to create widespread employment, empower local communities, and minimize the socio-economic disparities often associated with highly centralized industrial models. It also implies a greater emphasis on small and medium enterprises, village industries, and agriculture.

The concept of ‘Antyodaya’ guides the social welfare aspects, necessitating state intervention to uplift the poorest of the poor. This is not seen as a charity but as a duty (Dharma) of the state and society. The focus is on providing basic necessities – food, shelter, clothing, education, and healthcare – to everyone, especially the most vulnerable. This includes land reforms, fair wages, and access to resources for marginalized communities. However, unlike communism, it does not advocate for outright state ownership of all means of production but rather a mixed economy where private enterprise operates within a dharmic framework, serving societal good.

Environmentally, Integral Humanism naturally leans towards sustainability. The ‘Virat’ concept, which sees humanity as part of a larger cosmic whole, inherently promotes reverence for nature and calls for resource management that respects ecological balance. Exploitation of nature for unfettered material gain is antithetical to this worldview.

Political Philosophy

In terms of political organization, Upadhyay envisioned a democratic system that operates in consonance with the nation’s ‘Chiti.’ He emphasized the importance of a strong national character and responsible governance. While recognizing the necessity of a state for maintaining order and providing public goods, he cautioned against an overbearing state that stifled individual liberties or local initiatives.

His ideal polity would be one where political power is decentralized, allowing local self-governance institutions (like Panchayats) to flourish and empowering citizens at the grassroot level. Leadership, according to Integral Humanism, should be based on service and selflessness, driven by Dharma, rather than personal ambition or power. The state’s role is to facilitate the holistic development of its citizens and to act as a custodian of the nation’s ‘Chiti,’ ensuring that policies align with the cultural and spiritual values of the society. He believed that democracy, if truly rooted in the nation’s ethos and not merely a borrowed Western construct, could be the most suitable political framework for India.

Relevance and Legacy

Deendayal Upadhyay’s Integral Humanism holds significant relevance in contemporary India and beyond. It offers a unique indigenous perspective on development that seeks to avoid the pitfalls of unbridled capitalism and authoritarian communism. Its emphasis on sustainability, holistic well-being, community self-reliance, and uplifting the most marginalized resonates strongly in a world grappling with climate change, growing inequality, and the psychological costs of purely materialistic pursuits.

The philosophy has profoundly influenced the Bhartiya Jana Sangh, of which Upadhyay was a prominent leader, and subsequently the Bhartiya Janata Party (BJP), which considers Integral Humanism its guiding ideology. Many of the BJP’s policies and narratives, such as schemes for the poor (like Jan Dhan Yojana, Swachh Bharat Abhiyan), emphasis on traditional Indian knowledge, and calls for self-reliance (Atmanirbhar Bharat), are often framed within the lexicon of Integral Humanism. It provides a philosophical bedrock for a nationalist yet inclusive vision of India’s future.

However, its interpretation and application have also been subjects of academic debate and political discourse. Critics sometimes argue that the abstract nature of concepts like ‘Chiti’ can be interpreted in ways that lead to cultural nationalism or exclusion. Nevertheless, its continued discussion highlights its enduring attempt to craft a civilizational response to modern challenges.

Deendayal Upadhyay’s Integral Humanism is a comprehensive philosophical system that seeks to provide a holistic framework for human life and societal organization. It rejects reductionist views of humanity, advocating for the integrated development of body, mind, intellect, and soul. Rooted in ancient Indian wisdom, it proposes a balanced approach that harmonizes material prosperity with spiritual values, individual freedom with social responsibility, and human progress with ecological sustainability.

The core tenets of Integral Humanism, such as the concept of the ‘Purna Manav’ (whole human being), the recognition of ‘Chiti’ (national soul) and ‘Virat’ (universal consciousness), and the guiding principle of ‘Dharma,’ illustrate its deep commitment to a values-based society. The principle of ‘Antyodaya’ further underscores its commitment to social justice by prioritizing the upliftment of the most marginalized. By synthesizing the four ‘Purusharthas’—Dharma, Artha, Kama, and Moksha—it offers a roadmap for a fulfilling life that balances worldly pursuits with spiritual growth.

Upadhyay’s philosophy critiques both capitalism for its materialism and communism for its totalitarianism, positioning Integral Humanism as a “third way” that offers an indigenous alternative for nation-building. It envisions a decentralized, self-reliant economy driven by ethical principles and a political system rooted in national character and democratic values. Integral Humanism remains a significant philosophical contribution, offering a holistic paradigm for addressing the multifaceted challenges of human existence and societal development in a manner that respects both individual dignity and collective well-being.