LIFE AND WORK OF PANDIT DEEN DAYAL UPADHYAYA

Indian Journal of Political Science, 2018

Integral Humanism of Pandit Deen Dayal Upadhyaya is a name given to the philosophical ideas propounded by the Jan Sangh leader in early 1960s. Ideological contours of integral humanism have emanated from the ancient Indian tradition and cultural ethos. Philosophical moorings of integral humanism were shaped by the essential foundations of Indian society and Dharma. Upadhyaya has succinctly demolished the social and political philosophies of capitalism as well as communism, by underlining their inherent disdain for humanitarian aspects of individual life and their inappropriate emphasis on financial dimension. Therefore, integral humanism essentially believes in a synergy of individual and society and the universe and the ultimate authority of the Supreme. Every nation, according to Upadhyaya has its own cultural and societal central idea which has been termed as Chiti and every society has some peculiarities which could be identified as Virat. Every individual has different roles carved out and various dimensions of activities. Integrating these varying aspects of human life into a continuous interaction with each other is the essence of integral humanism. We propose to delineate the scattered ideological attributes of integral humanism through this paper and also to explore the contemporary relevance of this philosophy with an overall perspective of finding solutions to present day political crises.

“A Paradigm of Integral Human Development in the Thoughts of Pandit Deendayal Upadhyaya” Pub. Academy of Comparative Philosophy and Religion, Gurudev Mandir, Belgavi, 2020

Pt. Deendayal Upadhyaya articulated and expanded the ideology of ‘Integral Humanism’ in a lecture series in Mumbai from 22nd to 25th April, 1965. He propounds Integral Humanism as a paradigm of a system of governance suitable to the Indian people and nation and based on ancient wisdom consisting in Vedas and Upanishadas. This ideology envelopes political, social, economic, historical, educational, cultural and religious dimensions of the individual, public and national life. Moreover, there are several profound views and theories that are beautifully synchronised in ‘Integral Humanism’. One of the significant notions which belong to the ideology of Integral Humanism is that of “Dharma Rajya”. The term literally means ‘A Just State’ or the like. However, with the help of our ancient wisdom and own commitment to the glory of Indian nation and culture, Pt. Deendayalji analyses and expounds the notion of Dharma Rajya with all its subtleties as well as profoundness. The notion, as developed by him, exhibits his endeavours to give it a modern touch by connecting it to the prevailing global as well as local socio-political conditions. This paper proposes to give a contemporary dimension to the concept of Dharma Rajya. The foundation of this proposal is the Constitution of India, particularly the Article 51 (A) describing the fundamental duties of Indian citizen.

IASET, 2021

Two hundred years of British rule in India ended any chance of a new ideology coming through India, post the age of reason, that is, the eighteenth century. Moreover, we forgot our indigenous ways of living that had survived and succeeded for a good part of history. With the advent of our independence, we also came upon the realisation of how torn apart India was and the ruins that the British had left our thought systems in. The world at that point was torn apart between the capitalist and communist ideologies and for India to not side with anyone ideology and going for its own indigenous ways was the main goal. India, obviously, adopted a lot of concepts from all around the world in its constitution. All this while, the proponents of integral humanism gave a solution to this problem of adopting foreign systems for indigenous problems and warned against the repercussions of deviating from the accustomed ways of the land in an unnatural way. This research is to understand the place of Integral Humanism through the lens of its economic sustainability in today's society or simply the economic thought of Pandit Deen Dayal Upadhyaya, the leading proponent of Integral Humanism in the 20th century.

isara solutions, 2022

Many human personalities have arisen that are far more powerful than product or service brands. If we had to make a list of such people from the pre-independence period, Mohan Das Gandhi would most likely come out on top for his contribution to human ideals and freedom struggle. Gandhi's ideology has influenced people from all walks of life, even almost seventy eight years after his death. Except Gandhi, one more prominent figure was active in providing human values and working for independence of the country, Pt. Deen Dyal Upadhyay. The aim of this paper is to uncover the ideas of Mahatma Gandhi and Pt. Deen Dyal Upadhyay how their communications shaped India during their lifetime and even after their death.

PADCHINHA, 2023

ABSTRACT: The propagator of idea of economic nationalism and integral humanism, Pandit Deen Dayal Upadhyay had greater vision towards economic development of country. His economic ideas move around the Gandhian socialistic philosophy but he hold some reservations towards its applicability. He discussed about decentralization, swadeshi, gramodaya, antyodaya, and integral humanism. His economic vision revolves around the basic themes of harmony, primacy of cultural-national values and discipline. According to Deendayalji, the primary concern in India must be to develop an indigenous economic model that puts the human being at center-stage. Integral Humanism is an alternative to both western capitalist individualism and Marxist Socialism. This paper dealt with economic vision of Pandit ji in nationalist discourse. . This paper tries to explore the economic thoughts of Pandit Deen Dayal Upadhyay in interdisciplinary perspective in Gandhian framework. Reason behind adoption of Gandhian perspective in this paper lies in the ideological foundations. He was supporter of Gandhian socialism in many senses even having much difference with Gandhi on certain issues. Like Jai Prakash Narayan, Kumarappa, Vinoba and J.B Kriplani, he was having full devotion towards Gandhian constructive programme and principles of nationalism, self-reliance, village swaraj and intermediate technology. Key words: Economic nationalism, Integral humanism, economic thought, Deen Dayal Uppadhyay.

Our Heritage , 2020

According to Human development Index (HDI) 2019, UNDP, India alone has 28% of world’s Poverty. India Ranked on 129th position out of 189 countries ranking in HDI. India currently is a home of 364 million people who are poor. It is the 28% of 1.3 billion global populations. There is a group based vast inequality in India which affects women and girls at larger scale. India ranked at 122 out of 162 countries in gender inequality index, 2019. As the report says the number of people who are coming out of poverty on the one hand increased, the different types of inequality have also arisen at global level. Earlier it was based on accessing health, education services but now it is very much related to the very first thing that is Climate, then health and technology. Unfortunately it has both kinds of inequality still persisting in India. Health and climate are the basic needs of every human being on this planet. If we go further then basic education is also a fundamental right of people in India. Here when we talk about individual and society together we need a type of approach which could balance the development with regards to individual and society. Deendayal Upadhyaya has given the idea of Integral Humanism philosophy which is very much similar to the approach we are looking for. The integral humanism philosophy talks about development of an Individual and society by applying the principle of balance of development in society and of an individual together. The articles tries to find the relevance of integral humanism philosophy propagated by Deendayal Upadhyaya and claims that the integral approach might be helpful in providing justice to the needy.

Concept of Man in the Philosophy of Gandhi and Iqbal: A Comparative Study, 2019

The present study is an endeavor to present concept of man of two contemporary Indian leading philosophers. This is a study with a noble hope to sketch out a more comprehensive idea of man in the philosophical thoughts of Gandhi and Iqbal. Thus, it is basically a comparative study concerning the concept of man of two stalwart personalities. In the course of our study it appears to us that man has different natures like physical, psychological, metaphysical, moral etc. But it should be mentioned that we cannot divide the different natures of man into any water tight compartments and that is why, in the bosom of our study we can see that different natures of man were often overlapping, interrelated and crisscrossing with one another. For its better understanding, we have classified and analyzed all these natures of man in aforesaid heads. We have been motivated to do this research work because man is the centre of all creatures of the universe and his supremacy never be avoided. The position of man is in the highest hemisphere of the creatures of the globe; legitimately our curiosity and inquisitiveness indulged us to pursue research work on the topic to know the exact position of Man. During the period of our study we thought that the two leading philosophers of India have given wonderful explanation of man in their philosophy, which attracted ourselves to pursue a significant research work on the topic. There is an another ground that each and every man would like to know first who he is, from where he has come, what actions he is to perform in this life, where he is to go, what duties and responsibilities is to be performed by a man in the society? So, we can say that the first and foremost duty of man is to get the answer of these questions. Thus, it is redundant to say that the most important objective of this study is to find out the answers to these basic questions of humankind in the light of these two great philosophers i.e. Gandhi and Iqbal. Yet, it cannot be claimed here that this study could have fully satisfied to answer these questions. We have also been motivated by observing different evils in the society committed by man like chaos, violence, conflict, blood-shedding and terroristic activities etc. which are the causes of degradation of the moral values in the society. All these social evils mainly motivated us how to overcome them. Our objective is to know whether man is capable to eradicate these evils from the society. We think, all these evils in the society persist because of the lack of man’s own nature and status. The duty of each and every man is to know first about himself and then others. So, we can expect that this study could help man to get answer of all these questions and thereby that can help to reconstruct the society and the Nation as well. Thus, we can claim that this study could save the society and the nation from possible degradation and can help to eradicate social evils. It is also one of the objectives of this study to know ‘what is the destiny of man on this earth?’ This study has tried to find out the answer of this question in the ways shown by the two great philosophers. It has been observed by the study that the goal of man or the destiny of man on this earth is to attain immortality as propounded by the two leading philosophers of India. Gandhi explained the nature of immortality as the unification of the finite man with the infinite Being. In this process of unification of the finite and the infinite, the former losses his individual existence. But in Iqbal’s philosophy we do not see to loss the finite existence of man in the infinite bosom of the Supreme Being. Man could retain his individuality and his finitude after the attainment of immortality. Therefore, it is also one of the objectives of our study to sketch out the relation of the destiny of man with his immortality.

“Re-interpreting Tradition (Critical Essays on 20th Century Indian Thought)”, Ed. by Anirban Mukherjee & Ngaleknao Ramthing, Pub. N. B.U. Studies in Philosophy-23,, 2023

This article fulfils twofold function: first, it offers an obituary to Prof. Daya Krishna, and second, by following the methodology suggested by his counter perspective, it presents a critique of the same. His two works, viz. “Indian philosophy: A Counter Perspective” and “New Perspectives in Indian philosophy” have been reviewed for this article. The attempt was made to bring out the general and distinctive features of Dayaji’s analysis of Indian philosophy rather than doing article-wise review. The method adopted was analytical rather than hermeneutical. In this endeavour, it was found that logical analysis was the main tool used by Dayaji in countering the established but unscrutinized ideas, notions and dogmas in Indian philosophical tradition. He expected from the reader, both the scholar and the novice, use of the tool while discussing Indian philosophy. The reason behind this insistence was the concern for the growth of Indian philosophy and removing the misconceptions regarding the same. He tried to establish that because of these misconceptions, the rational, intellectual ad thought provoking nature of Indian philosophy was hidden and it was presented otherwise to the entire world. By presenting a counter perspective, Dayaji marched one step ahead in the direction of the goal he set for us. By taking the counter perspective seriously, the academicians have to march towards that goal. This article is a humble attempt in that direction.

Daya Krishna’s contribution to South Asian studies and his influence on South Asian scholars cannot be overestimated. He wrote on Philosophy, Economics, Social and Political Studies, etc., always generously bestowing his many ideas to the public and to all those who had the chance of being closer to him. His ideas have been and hopefully will still be a constant inspiration for many students and scholars throughout the world, who may have at times disagreed with Daya Krishna and may have criticised him for not investigating closely (e.g., by means of critical editions) all the innumerable texts he knew and referred to, but have nonetheless been kept alert in their study of Indian philosophy by his innovative approach to India. In fact, as one of his main contributions, he demonstrated how many self-assumed conceptions of India are indeed groundless. He kept inviting scholars to take seriously Indian philosophical past, which he often linked to themes dealt with in contemporary philosophy. In this sense his interest for Indian classical philosophy was never purely antiquarian; he instead dealt with stalwarts of the past such as Śaṅkara with the same approach he adopted for contemporary scholars such as J.N. Mohanty, that is, constantly engaging with them a philosophical dialogue. The pitfalls of considering Indian classical philosophy just as a spiritual quest are exposed, Daya Krishna argued, by the fact that today even Indian philosophers tend to neglect their heritage and consequently deprive both their reflections and the philosophical debate of its stimuli.

The opinions expressed in the articles of this book are those of the individual authors, and not necessary of those of the Editor. Authors are responsible for any violation of copyright as they produced a certificate of original authorship while submitting the full paper. (Editor).