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Deendayal Upadhyay's Concept of Antoday And

Analysis of Economic Policy

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 Deendayal Upadhyay's
Concept of
Antoday And
Analysis of Economic Policy
 Deendayal Upadhyay's
Concept of
Antoday And
Analysis of Economic Policy

Dr. Sunita

Apical Book Agency

New Delhi-110002
Published by
Apical Book Agency
7/22 Ansari Road
Darya Ganj
New Delhi-110002
Mob.- 7042255675
Email: [email protected]

Deendayal Upadhyay's Concept of Antoday And Analysis

of Economic Policy
© Dr. Sunita
Edition- First Published, 2024
ISBN- 978-93-95661-24-9
275/-

[No part of this publication may be reproduced, stored

in a retrieval system or transmitted, in any form or by any
means, mechanical, photocopying, recording or otherwise,
without prior written permission of the publisher].

PRINTED IN INDIA
Published by Ankit Kumar Mishra for Apical Book
Agency and Printed at R. Press India, Delhi.
The pen of any writer needs both inspiration and blessings.
Along with the readers, the role of a Guru or Mentor is
also important and inevitable. The significant and decisive
role of my Guru Prof. Kuldeep Chand Agnihotri,
former Vice-Chancellor, Central University of Himachal
Pradesh holds the highest position in my life. With the
wish of carrying on receiving Pro. Kuldeep Agnihotri's
blessings and guidance throughout my life, I dedicate
my fifth reference book to him.
Dr. Sunita
Central university of Himachal Pradesh
Dharamshala (HP)
 Blessings to the Author
I am glad that Dr. Sunita has tried to
write Pandit Deendayal Upadhyay's philosophy
dedicated to the welfare of the entire humanity,
"Antoday Concept". Moreover, along with the rich
heritage of Bharat’s economic resources, an attempt
has been made to make the nation and society aware of
the infinite ocean of art, skill and knowledge inherent in
Bhartiyas in the past, which can prove to be meaningful
in the path of the nation becoming self-reliant today.
I am sure that the readers will be benefited from this
book, and it will be a valuable addition in the Deendayal
Upadhyaya literature. Deendayal Upadhyay's whole
life was been dedicated to the nation and national
culture. That's why the nation should be aware
of Deendayal Upadhyay's thought on economic , polity
and philosophy of life.  The history of Bharat has been
rich and glorious. Writers and Philosophers contribute
a lot in bringing and preserving the heritage of their
nation's history and basic principles among the society and
state. My good wishes are with for Dr. Sunita  for her
continuing efforts in exploring the writings of pandit
Deendayal Upadhyay.
Prof. Kuldip Chand  Agnihotri
Ex. Vice Chancellor
Central University of Himachal Pradesh.
Dharamshala (Himachal Pradesh)
8 January, 2024
Mahashivratri
 Congratulation to the Author
It is heartening to note the arrival of Dr. Sunita’s book titled
Deendayal Upadhyay’s Concept of Antoday and Analysis of
Economic Policy’. The concept of ‘Antoday’ means the ‘rise of the
last person’, that is, the welfare of the most downtrodden and
poor people. Pandit Deendayal Upadhyaya’s idea of economic
growth and development focuses on the people who are at the
bottom of the social and economic hierarchy. According to this,
unless we reach out to the last person on the economic ladder,
our progress will remain incomplete. This idea of ‘Antoday’
aligns with his ideology of ‘Integral Humanism’ or universal
brotherhood. For the good governance and development of
any nation, its economic policy must focus on the issues of
poverty and inequality. These aspects are equally relevant in
contemporary India and have been brought out comprehensively
and effectively by Dr. Sunita in her book. I am sure the book would
be beneficial to academicians, researchers, economic planners,
and policy-makers. I wish Dr. Sunita all the very best for this very
meaningful and timely book and hope she will continue to write
about Deendayal Upadhyay’s work and philosophy.

Prof. Abha Chauhan

Director, Centre for Kashmir Studies
Central University of Himachal Pradesh
Dharamshala
 Congratulation to the Author
I congratulate Dr. Sunita for her book, titled Deendayal Upadhyay’s
Concept of Antoday And Analysis of Economic Policy’. Pandit
Deendayal Upadhyaya’s idea of Antoday concept focuses on
the people who are at the bottom of the social and economic
hierarchy. I hope that with the availability of study material of this
typs, the development of the ancient Indian economy and the
last man in society will gain momentum. Many congratulations
on the publication of the book.

Prof. Pardeep Kumar

Dean Academy
Central University of Himachal Pradesh
Dharamshala
 From Author’s Pen

Pandit Deendayal Upadhyay is not just a name, but a

thought flow. If this flow of thought had not been seen
from the political point of view, the country would not
have remained ignorant of his philosophy for so long. If
we look at Pandit Deendayal Upadhyay not as a leader of
a political party, but as a writer, thinker and Philosopher
we will find the kind of philosophy and principals he has
shaped. It is an important theory and philosophy giving
direction to human life.
Pandit Deendayal Upadhyay did not do any work in his
life for name and fame. The philosophy and principles given
by Pandit Deendayal Upadhyay are also not imaginary, but
he himself has lived it. Deendayal Upadhyay, who belongs
to an ordinary family, was established in an extraordinary
way by his life struggle. A deep understanding of life
developed in him. ‘Integral Humanism’ of Deendayal
(14)
Upadhyay is an important philosophy based on this
understanding of life. This principal of Deendayal
Upadhyay is a complete philosophy guiding all the parts
of human life in a formulaic form. Deendayal upadyay
gave a holistic view of human life, did not see it in
pieces. In the thought of Deendayal Upadhyay’s thought
creation, from the individual to universe, there is a series
of interrelationships between individual to all, all to world,
world to universe. This series of interrelationship theory
of Deendayal Upadhyay is helpful for understanding the
complexity of human life easily.
Deendayal Upadhyay’s Antoday concept is an
important step to give justice to the exploited and
financially weak section of the society. It is evident from
the Antoday concept that Deendayal Upadhyay felt the
pain of the deprived society and wanted to give them
justice. Antoday means the rise of the person standing
on the last ladder of the society. In order to make the
dreams of Deendayal Upadhyay a reality, the govt. of
India has started Deendayal Upadhyay Antoday Yojana.
The purpose of which is to reduce poverty in the country
through this scheme, increase the livelihood of people
through skill development and other measures.
Deendayal Upadhyay understood the needs and
problems of the country. In his life, he had experienced
all these difficulties and hardships. He endured and lived
these sorrows and troubles in his life.
For one who has not experienced the problems
and struggles of life in his life can never understand
the problems and sufferings of anyone else. After
independence, the policy makers and political leaders of
our country who belonged to the elite classes could not
Deendayal Upadhyay's
 (15)
understand the problems of the poor and exploited people
nor could they formulate policies for them according to
their needs. Due to which the problem of poverty became
a permanent problem of the country and a permanent
issue for political parties.
The poverty of the country becoming a political issue
is very painful for any person who wants the welfare of
human society from a true heart. Deendayal Upadhyay
was hurt by such policies of the country, and he did not
want to find solutions to the problems of our country by
following western policies. Deendayal Upadhyay wanted
to solve the problems of the country according to the
needs and environment of the country, that is why he
gave the principle of development of the last person.
This principle is Antyoday.
Apart from this, Deendayal Upadhyay wanted to
connect the country's economy with the art, skills and
resources of the country. He was opposed to imposing
western economic policy and industrial policy on the
country. Deendayal Upadhyaya was a political leader as
well as an economist. But the basis of his economic policy
was not western industries and machines, but the country's
own domestic resources and small industries. This book
is based on Deendayal Upadhyaya's concept of antoday
and his views on the country's economic policy.
The economic policy of the country is not an ordinary
and small issue, but it is a deep subject. I do not have any
specialization and depth knowledge in economic policy,
but I am trying to understand the economic policy from
the thoughts of Deendayal Upadhyay.
-Dr. Sunita

Concept of Antoday And Analysis of Economic Policy

 Introduction to life of
Pandit Deendayal Upadhyay

Pandit deenndayal Upadhyaya is known as a nationalist

thinker, writer, organization craftsman and journalist.
When it comes to the life of Deendayal Upadhyaya,
a man of multi-faceted talent, a life struggle, despite
experiencing the truth at a close early age, the difficult
task of mustering the courage to fight for the existence of
the nation, society and culture, who did, such people are
rare. Who gave a special place to the nation's awakening in
both their life and thought, and also worked for the nation
throughout their life. Deendayal Upadhyaya is also related
to the tradition of the same great saints, such as Swami
Vivekananda, Aurobindo Ghosh, Acharya Vinova Bhave
and Mahatma Gandhi. Deendayal Upadhyaya's thought
area is also the tradition which is Indian and Sanatna, And
it is related to the Sanatna culture of the nation.
(18)
Deendayal Upadhyaya had taken up the responsibility
of nation awakening and protecting the nation culture at
a time when the country was completely dominated by
the Congress, Capitalism and Communism after English
Colonialism. Deendayal Upadhyaya awakened the nation
at that time, and introduced India to its identity. Deendayal
Upadhyaya's idea of introducing India, with India was
not a new idea, this idea was India's own original eternal
Indian idea. Deendayal Upadhyaya worked to bring this
idea among the society and the nation.
Deendayal Upadhyaya opposed socialism, capitalism
and communism only after a thorough study of these
ideas. Deendayal Upadhyaya found that this idea was only
materialistic. These ideas do not have any characteristics
associated with Indian originality. Hence, Deendayal
Upadhyaya made it his life's goal to protect Indian
outlook, Indian Sanatan culture, tradition, life values and
originality. Deendayal Upadhyaya spent and dedicated his
entire life to the welfare of the nation and the people of
the nation.
Birth of Deendayal Upadhyay
Pandit Deendayal was born on September 25, 1916
in the house of his maternal grandfather Shri Chunnilal
Ji Shukla in Dhankia village on the Jaipur-Ajmer railway
line. His maternal grandfather was the station master
of Dhankia. Pandit Deendayal Upadhyay’s father Shri
Bhagwati Prasad was a native of Nagla Chandrabhan in
Mathura district of UP.
The name of Pandit Deendayal Upadhyaya's mother
was Rampyari. Out of love in the family, people used
to call Deendayal Upadhyaya as Dinu. When it comes
to the life of Deendayal Upadhyaya, his life was full of
Deendayal Upadhyay's
 (19)
struggles. Deendayal Upadhyaya had the experience
of losing his loved ones since childhood, including the
death of mother-father, maternal grandparents, younger
brothers. Deendayal Upadhyaya's father Bhagwati Prasad
passed away when he was only two and a half years old.
His mother died when he was 7 years old.
After that, when maternal grandfather Shri Chunnilal
died, he was only 10 years old. When Deendayal Upadhyaya
was studying in the seventh standard, maternal aunty passed
away. He was only 15 years old at the time. At the age of 18,
the younger brother Shivdayal left the world with typhoid
disease. After this, at the age of 19, Deendayal passed the
10th standard, then the grandmother (maternal) fell ill and
she also passed away. When Deendayal Upadhyaya turned
24, sister Rama Devi died.
In this way, Deendayal Upadhyaya experienced the
real truth of life by losing his loved ones in the short
span of his life. Pandit Deendayal Upadhyaya's education
started from Gangapur at his maternal uncle's house.
Upadhyaya passed the fourth standard serving maternal
uncle. On June 12, 1929, he went to Kota and enrolled
for the fifth class. His education up to class VII is in the
same quota.
For further education, Deendayal Upadhyaya had
to come to his cousin uncle’s house in Rajgarh, Alwar,
Rajasthan, stayed here and took admission in the eighth
standard and passed the eighth standard examination.
After this, in class IX, he took admission in Kalyan
High School in Sikar. From here he also passed the 10th
examination.
In that 1935 examination of Ajmer Board, he got the
first position with first division. Deendayal Upadhyaya
Concept of Antoday And Analysis of Economic Policy
(20)
was awarded one gold medal each from both his school
and the board. The then Maharaja of Sikar, pleased with
his talent, sanctioned him a scholarship of Rs.250 in cash
and Rs.10 per month. Deendayal Upadhyay enrolled in
Birla College, Pilani for further education. There was a
facility to stay in the hostel. In 1937, in the intermediate
examination from Birla College Pilani, he passed with first
division and secured the highest rank.
For this, he again got one gold medal each from
both the college and the board. Seeing his talent, Seth
Ghanshyam Das Birla gave a monthly scholarship of
Rs.20 per month and Rs.250 given in cash. He passed the
graduation examination in first class by taking mathematics
from Sanatan Dharma College, Kanpur in 1939. Then he
took admission in St. John's College, Agra in his post-
graduation with mathematics, but left the circumstances in
between and went to Prayag and from where he passed the
L.T. examination from the Government Training College,
he continued to receive a monthly scholarship throughout
his college life. On the request of his maternal uncle and
aunt, he appeared for the examination of the Provincial
Service of Uttar Pradesh. Even in that examination, he
passed and did not do a Government job despite passing.
It was the time when Deendayal Upadhyay came
in contact with the RSS. Deendayal Upadhyay came in
contact with the RSS because of one of his classmates,
Baluji Mahashabde. When he went to Agra to do his M.A.,
he met Nanaji Deshmukh and Bhavrao ji Deoras. Thus, he
started participating in the sangh's activities. Meanwhile,
when, he was studying in Agra, participating in the sangh
activities, Deendayal Upadhyaya's maternal sister Rama
Devi fell ill. Deendayal Upadhyaya brought him to Agra

Deendayal Upadhyay's
 (21)
and took care of him, but Rama Devi also died. Deendayal
Upadhyaya was very upset with this incident, and he did
not even have his own examination.
After this incident, Deendayal Upadhyaya took care
of himself and now started paying more attention to the
work of the RSS. Deendayal Upadhyaya became the Sangh
Pracharak and then in 1942 Deendayal Upadhyaya became
a life-long pracharak of the RSS and remained a lifelong
Pracharak of the Sangh. After that Deendayal Upadhyay
became a Co-State head of RSS of Uttar Pradesh or he
was given the responsibility of Co-State Prachark.
Deendayal Upadhyaya started the publication
named 'Rashtra Dharma' from Lucknow, through which
he started the monthly magazine 'Rashtra Dharma' to
convey his ideas to the masses. In addition, he started the
weekly 'Panchjanya' in Hindi, the weekly 'Organizer' in
English and the daily 'Swadesh'. Through these magazines
Deendayal Upadhyaya worked to awaken the nation and
protect the nation's culture.
In 1950, Dr. Shyama Prasad Mukherjee, a minister
in the Government of Pandit Jawaharlal Nehru , who
opposed the Liaquat Agreement , resigned from the
Nehru Cabinet .This incident started a new dimension in
Indian democracy. Dr. Shyama Prasad Mookerjee sought
help from Madhav Sadashiv Golwalkar, the Chief of RSS
and then Dr. Shayama Prasad Mukherji with the help of
RSS, build a common platform of democratic forces.
Dr. Syama Prasad Mookerjee got help from Madhav Rao
Sadashiv Golwalkar and on the day of 21st September
1951, a political conference was held in Uttar Pradesh and
the foundation of the Bharatiya Jana Sangh was laid at this
conference . The Bharatiya Jana Sangh was established
Concept of Antoday And Analysis of Economic Policy
(22)
in 1951 and it was through the 'Bharatiya Jana Sangh'
that Deendayal Upadhyaya entered in politics. At the All
India Jana Sangh confrence held in Kanpur from 29th
to 31st December, 1952. Dr. Shyama Prasad Mukherjee
was elected president of the Bharatiya Jana Sangh and
Deendayal Upadhyaya as the General Secretary. There
were no doubt on Deendayal Upadhyaya's organisational
skills, he gave a new dimensions to the Bharatiya Jana Sangh
with his organization's efficiency. Seeing the hard work
and dedication with which Deendayal Upadhyaya worked
as the General Secretary of the Jana Sangh, Dr. Shyama
Prasad Mookerjee was very pleased with him and his work.
Dr. Shyama Prasad Mookerjee, at the conclusion of the
Kanpur JanSangh confrence of 1952 had said that "If I
get two Deendayals, I will change the direction of India's
politics" Shyama Prasad Mookerjee used to say about
Deendayal Upadhyaya, 'I've got a partner as I wanted’.
Deendayal Upadhyaya's loyalty to the nation culture,
organizational skills, passion and talent made him stand
out as a forerunner of culture in politics. Deendayal
Upadhyaya did not forget his duty to protect the nation
and its culture despite his entry into politics. Hence, he
was called the forerunner of culture in politics and the
pioneer of cultural nationalism. In our country, the great
men who have dedicated their lives for the society and the
pride of the nation, Deendayal Upadhyaya also became
the king sage and saint of the same tradition. Deendayal
Upadhyaya also tried throughout his life to give direction
to the society and to give solutions to social problems, he
dedicated every moment of his life to social service. But he
never gave up, never compromised on the circumstances.
Deendayal Upadhyaya was a karma yogi, so he

Deendayal Upadhyay's
 (23)
continued to work for the nation, society and culture. Just
as he worked for the nation's culture, nation's existence,
pride, respect, in the same way, Deendayal Upadhyaya
also meditated on the whole development of man and the
social and economic inequality prevailing in the society.
The concept of intergral humanism and upliftment
of the last person in the line was also given. This is the
Antyodaya concept of Deendayal Upadhyaya, (which we
know today as the Antyodaya Yojana). Today there are a
large number of people in the society who are benefiting
from this scheme and are unaware that the concept of this
scheme was given by Pandit Deendayal Upadhyaya.
Pandit Deendayal Upadhyaya's integral human
philosophy is an option against the economic and material
idea of communism, socialism and capitalism. In this
option which has the idea of individual, society, and
nation, we also know it as the idea of Pandit Deendayal
Upadhyaya’s individual, community and universe. Because
in the opinion of Deendayal Upadhyaya, the person,
society, nation and universe have a deep connection with
each other, he does not see them in pieces or by dividing
them. Deendayal Upadhyaya's integral human philosophy,
is different from Marx's classless, stateless idea. Deendayal
Upadhyaya's integral human philosophy does not have a
class struggle, it is about humanity. By keeping the human
being at the centre, all have been considered. In the
thought of Deendayal Upadhyaya, material resources and
conflict are not at the centre.
Deendayal Upadhyaya has presented his integral
human philosophy in a monolithic circle shaped form.
It has the idea of individual to society, society to nation,
nation to world and finally the entire universe. How

Concept of Antoday And Analysis of Economic Policy

(24)
the world order is being created is explained in integral
human philosophy - at the Vijaybara conference of the
Jana Sangh when Pandit Deendayal Upadhyaya gave this
idea, So it idea got a lot of acceptance in the conference
because this philosophy of Deendayal Upadhyaya is an
alternative to communism, socialism and capitalism.
Thus, in Deendayal upadhyaya's integral human
philosophy, no one is the exploiter of anyone and there
is no class struggle. There is no discrimination of caste
and religion. According to Deendayal Upadhyaya, the
individual is the set of body, mind, intelligence and soul.
Therefore, in the overall development of the individual,
the all four have to be taken care of. So before the physical
struggle, the idea of the body, mind, intelligence and soul
becomes important, the same idea given by Deendayal
Upadhyaya in his integral human philosophy.
Pandit Deendayal Upadhyaya and his world of
creation is very broad. Deendayal Upadhyaya, in this short
span of his life, gave countless sutras to guide the society
and the nation, the basis of which is Indian. Deendayal
Upadhyaya had not given any new idea to the nation and
society, but he interviewed our eternal values and ideas,
which we were forgetting.
In society, in the nation, in the system, there is hardly
any area which Deendayal Upadhyaya has not touched,
he saw every matter every aspect, every problem in the
society, observed, studied and gave his views on that,
and gave solutions to the problems. For which no proof
is required today. Today, the Government of India has
many schemes which are directly related to Deendayal
Upadhyaya.

Deendayal Upadhyay's
 (25)
References
1. Thengri, D.(2016)Pandit Deendayal Upadhyay vichar
Darshan-1:Tatv jigyasa. New Delhi: Suruchi Prakashan. P.3
2. Malhotra, V.(2015)Pandit Deendayal Upadhyay.New Delhi:
Praveen Prakashan. P.31
3. Nahar, V.(2017)Aadhunik Bhartiy MaharishiPandit
Deendayal Upadhyay: Vyktitv Evm Krititv. Jaipur: Pink
City Publishers.P.41
4. Singh, A.(2015)Mai Deendayal Upadhyay Bol Raha hun
New Delhi: Prabhat Prakashan.P.115

Concept of Antoday And Analysis of Economic Policy

 Concept of Antoday and
Deendayal Upadhyay's Economic Policy

The word Antoday is directly related to upliftment or

development. Development of those people in the society
whose condition are most pathetic in society and are at
the last rung of society. Antoday means the upliftment
or development of a group or persons social, moral and
economic conditions in which they live. The main reason
for pathetic condition and social discrimination of some
sections of people in the society is economic inequality
in modern times. But, perhaps in earlier times, the main
causes of social discrimination and inequality may not
have been economic. In today’s time, economic inequality
is the root of all other inequalities. Today there is a lot of
talk and discussion of social equality, whether it is racial
equality or gender equality.
In the progressive and developing era, there is a need
 (27)
to give more importance to solve the issue of economic
inequality and work on the solution of this economic
inequality and the problem that has arisen due to it. The
solution to the problem of economic inequality and
poverty can establish social justice by providing relief
to the human society from many other problems and
despair also. Financial constraints not only make a person
pessimistic, in financial crisis man also become helpless
and suffers from inferiority complex, which is not good
for human society and its development.
In economic inequality, where one side of the society
is economically prosperous and the other side is in financial
crisis. Both the sides are not good for development of
a healthy society. Economic deprivation and effect of
economic prosperity both are symbol of inequality and
exploitation. An economically prosperous person or
society is able to fulfill the material resources and needs
for himself and his family but the financially poor person
is unable to fulfill the needs of himself and his family.
Deendayal Upadhyay (2008)
Economic deprivation leads to loss of liability,
economic impact or prosperity also leads to loss of liability.
Economic freedom is curtailed by both economic influence
and economic deprivation. Economic deprivation is
the lack of capital necessary to obtain a comfortable
livelihood and to maintain or increase production. This
applies to both the individual and the nation. Forgetting
the means of money, attachment to it, the desire to use
money according to responsibility, lack of knowledge and
power, undue pride of money, economic inequality in
society, excess and devaluation of money are the reasons
in which the effect of money on human working power

Concept of Antoday And Analysis of Economic Policy

(28)
frustrates and causes loss of wealth and respect.”(P.53)
Therefore, economic deprivation and economic
impact increases social inequality. Due to which one side
of the society is full of wealth and prosperity and leads a
good life and at the same time other side of the society
is unable to fulfill the basic needs of life and not able to
enjoy the life in the absence of wealth and resources. Such
types of inequalities growing in the society give rise to
social discrimination.
Due to this, one side in the society which is full of
wealth and resources, it develops and the other side which
is already in scarcity, and becomes more backward, then
there comes a time when the condition of the other class
becomes pathetic, at this time social inequality reaches its
peak. Pandit Deendayal Upadhyay’s theory of Antoday is
the development of the person who standing at this last
stage (peak) of the society.
Antoday means “Rise of the Last” So here the real
meaning of the word Antoday is development of the
person standing on the last line and last rung of the society.
Amerjit Singh (2017)
According to Deendayal Upadhyay- “Economic
plans and progress will not be measured by the person
at top of the society, but by the person at the bottom.
Today there are crores of such human beings in the
country, who are unable to enjoy any human rights. The
rules and systems of Governance, behavior and spirit of
administration do not carry them within their purview,
rather they are considered as an obstacle in the way. Our
feeling and principles are that those dirty, illiterate people
are our Narayna. We have to worship them. This is our
social and human responsibility. The day we will give them

Deendayal Upadhyay's
 (29)
pucca, beautiful, clean houses, the day we will give their
children and women the knowledge of education and
philosophy of life, the day we will fill the sows of their
hands and feet, and the day we will give them education in
industries and trades and we will raise their income high,
on that day our fraternal spirit will be expressed. In the
villages where today time stands still, where mothers and
fathers are unable to shape the future of their children,
unless we are able to convey the message of hope and
effort, we will not be able to awaken the consciousness
of the nation. The center of our faith, adoration and
worship, the instrument of our might and effort, and the
benchmark of achievements, will be the human being
who today is literally unstable and deprived of the right
to wealth.”(P.57)
When Deendayal Upadhyay saw that even after
independence, the pace and development of the changing
times was not affecting the life of the village, the life
of the village is ignorant and untouched by the benefits
of Government schemes, education and life values.
Deendayal Upadhyay first wanted the development of
these people in the society, who were deprived of the
basic necessities of life. The principle given by Deendayal
Upadhyay for the development of the people of the last
line of the society, who are deprived of the resources and
the necessities of life, is the concept of Antoday.
We also see in the Deendayal Upadhyay’s economic
theory that he considered India’s economic development
possible only through rural development. Because India
lives in villages and its villages are full of resources. If
these resources are fully utilized, then the problem of
poverty and unemployment of India can be overcome.

Concept of Antoday And Analysis of Economic Policy

(30)
The goal of self-reliant India is also possible through
the development of rural resources and rural industries,
because the cities have already been developed. This is
the big irony of our nation country that where there
are resources, there is poverty and unemployment. The
people of the village migrate to cities due to the lack of
development of rural industries and due to this increase in
unemployment. India knew, and knows, its problems and
their causes at the time of independence and even today,
but could not resolve to formulate any strong policy to
solve its problems.
Similarly, there has not been change in the social
thinking and perceptions, some people used to hold their
possession over property even earlier and the same belief
persists even today. By which they try to maintain their
dominance in society and the people.
Deendayal Upadhya(2008)
Pointed out on property ownership that: The
basis of wealth is relative to society. There is no one asset
system for all things. There is no one arrangement for the
same thing at all places and for all times. This distinction
has been fixed according to the needs of the society.
Those who do not consider society to be the controller
of wealth, they only want society not to change the
existing beliefs. Society has the right and many times it
becomes its duty to change the property related beliefs.
There is no such thing as an immutable and irrevocable
right of property. We have to accept the right to property
within the limits. These limits should be determined on
the basis of needs and life values of the society and the
individual. When wealth by its influence makes the owner
lazy or luxuriant and others deficient or dependent, then

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its regulation is necessary. In case of change in property
rights, the responsibility of rehabilitation of the affected
person basically falls on the society. But the principle of
compensation is necessary from the point of view of
mortality and stability.”(P.54)
Therefore, it becomes the moral obligation of the
society to give justice to the socially, economically and
completely neglected, exploited and victimized sections
of the society, and to bring them at a parallel level with
other sections of the society. In this way, giving justice to
the person who is standing in the last line of the society,
his economic and social development, and connecting
him with the main stream of society is the only Antoday.
Pandit Deendayal Upadhyay is considered the
founding father of Antoday. Antoday is such a plan or
theory given by Pandit Deendayal Upadhyay, through
which principle development of that section of the society
is possible all over the world, which are backward due to
some social disorder. Deendayal Upadhyay’s Antoday
is an idea or principle that has sensitivity, inspiration,
affinity, empathy and dutifulness. Most important of all is
that there is clarity of purpose in the concept of Antoday.
A major problem of Indian Society is that along with
social inequality, economic inequality also exists here.
Due to this the gap of inequality in the society increased.
Had this a section of the society not faced economic
deprivation; this society would not have been in such a
pitiable condition. Because of economic constraints, this
section of society was forced to depend and be exploited
by others. These exploited sections of the society became
dependent on the rich sections to meet their needs. This
sequence continued and continues even today. Even

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today, economic inequality continues to exist in modern
times. Even today, it is the biggest weapon of social
exploitation. For which no permanent solution could be
found. In today’s time the role of economic equality or
economic justice to all can be important in solving both
these problems.
For economic justice, the government needed to make
such a plan at that time, (after independence) which would
give justice to that section of the society, which was most
exploited and backward, but at that time the economic
policy of India was less towards the real problems
and resources of India and western culture had more
influence. Deendayal Upadhyay used to give importance
to the Indian approach, in both situation whether it is the
development of individual and the society or the economic
development of the nation, just as the development of
the last person standing in the line for the development
of the individual and the society. In the same way, he did
not consider the mechanical development of the west as
an option for the economic development of the nation.
Therefore, while on the one hand he gave the concept
of Antoday for the development of the exploited section
of the society, he also talked about promoting cottage
industries and decentralized economy for the economic
development of the nation. Deendayal Upadhyay, while
reacting to the government decisions of that time, said that
we have to Indianize our economy. Only Indianisation of
the economy could improve the condition and direction
of the country.
Dr. Mahesh Chander Sharma(2017)
Deendayal upadhyay wrote that, “the poverty of
the country should be removed, there should be no two

Deendayal Upadhyay's
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opinions in this; but the question is how to get rid of
this poverty? Should we follow America’s path or follow
Russia’s path or emulate European countries? We have to
understand that no matter how many other differences in
the economy of these countries, they have fundamental
similarities. Everyone has considered machines as the
means of economic progress. The main quality of a
machine is to get maximum production done by less
people. As a result, these countries had to find markets
in other countries to sell the increasing production in
their country. Imperialism-colonialism became the natural
result of this. The nature of this expansion may be
different, but whether Russia, America and England, all
had to follow this path…..we have to accept that the way
of economic progress of India is not the way of machine.
The economic progress of the country is possible only by
developing a decentralized economy by considering small
scale industries as basis of Indian economy.”(P.206)
Deendayal Upadhyay did not consider the growing
influence of the machine in western economies as suitable
for India. That is why Deendayal Upadhyay had set some
goals for Indian economy. Because the nature of India's
resources has the ability to give work to every hand, but
at that time our system made a choice against our nature.
Due to which the problems of the country remained in
the grip. Work against nature also results in distortion.
Amarjeet Singh(2017)
“Our country got independence after long efforts.
Therefore, we should make such arrangements to protect
this political freedom. That is our first goal. Secondly,
we should not do such economic planning so that our
democratic system gets in trouble or which proves to be

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(34)
bound for it. The third goal is our cultural values which
are very useful not only for our nation life but also for
the whole world, so they have to be protected. If we
bring economic prosperity by losing our culture, then it
will prove to be in vain. The fourth goal should be to
make us capable of self-defense from a military point of
view. The fifth goal should be economic independence.
A nation which is economically dependent on others, his
self- respect is destroyed. A nation with no self- respect
can never defend its freedom. If political freedom is to
be protected, economic freedom is essential. Economic
independence is necessary for economic freedom. The
sixth goal is an economy that serves every hand, like
adult suffrage in a democracy. Like work, minimum wage,
equitable receipt and its equitable distribution are also
necessary for social interest.”(P.59)
Deendayal Upadhyay wanted to set the Indian
economic policy in such a way that the freedom and
honor of the nation would be protected. He wanted to
make such an economic policy that the nation should be
economically strong and self-dependent. It is possible
to protect self-respect and nation’s honor only when
financially empowered. Otherwise we have to live under
the influence of others.
In the thoughts of Deendayal Upadhyay, it is seen that
economic freedom is very important for an independent
nation, otherwise national freedom has no importance.
Being politically independent, depending on others
for your own needs is like being a slave. This principle
also applies to society. As long as the exploited section
of the society depends on others for their needs, social
entrepreneurship and equality cannot be possible for this

Deendayal Upadhyay's
 (35)
class. Therefore, policy makers need to study the ground
realities and work even today. The foundation of the
strong palace of New India and Akhand Bharat can be
seen even today. For this, there is a need to work on the
suggestions, objectives and policies given by Deendayal
Upadhyay and other Indian thinkers.
Deendayal upadhyay set the objective of our economy
as follows-
Amarjeet singh(2017)
• “Assurance of minimum standard of living
to every person and provision of security
capability of the nation.
• Progressive prosperity after this level, so that
the individual and the nation can be made
available by which they can contribute to the
progress of the world on the basis of their
conscience.
• To provide employment opportunities to
every strong and healthy person and to use
the resources of nature with frugality for the
achievement of suitable goals.
• To develop suitable technology considering
the productive products of the nation.
• The system should not ignore the human being
and should be a seeker in its development
and should protect the cultural and other life
values of the society. The boundary line is that,
whose encroachment cannot be done for any
economic policy, under any circumstances
• The decision of ownership of state, individual,
other institutions in various industries etc.
should be made on practical basis.

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• These are some small things considering which
we have to make economic policy. In today’s
situation, if you want to use any two words
to describe the change in the direction of our
economy, then they are ‘Decentralization’ and
‘Swadeshi’. The ‘Centralization’ in what we
are creating today has become a matter of our
faith, knowingly or unknowingly.”(P.59-61)
The objective set by Deendayal Upadhyay
regarding the economy of the country is
completely based on the needs, circumstances
of that time and the originality of the
nation. Today, the main reason for most of
the economic and social problems of the
country is the unsuccessful attempt to build a
house on the palace built by others, without
strengthening its foundation.
Because at that time the western theory of
economy was strengthening its influence in
our country as well, and we were under its
influence, due to which the country is still facing
economic problems and unemployment. At
that time we did not determine our economic
policy according to our needs and resources.
But we decided our economic policy under
western influence. At that time, if the
economic policy of newly independent India
was determined by the village, village resources,
small industries and needs of the village, then
today unemployment and economic problems
would not have to be faced. India is a country
of villages, so village should be the basis of

Deendayal Upadhyay's
 (37)
economic policy, but we have decided our
economic policy under western influence.
Today, when we are talking about self-reliant India,
then in making India self- reliant, the role of village,
village resources, village craftsmanship, small industries
developing in the village, we in the fulfillment of this
objective, we look at the first option. But Deendayal
Upadhyay had told this idea of the country’s economic
policy immediately after independence.
Deendayal Upadhyay was a great economist, and was
aware of the real condition of the country and thought
accordingly. That’s why his idea and plans were relevant at
that time and are equally relevant today.
Deendayal Upadhyay used to give a lot of importance
to the need of the original ideas of the nation, and all it
was also associated with the originality of the nation. All
the ideas of Deendayal Upadhyay, social, economic and
political are fundamental ideas and based on the originality
of the nation.
Amarjeet singh(2017)
Amarjeet singh has quoted the thoughts of Deendayal
Upadhyay’s book “Bharity Arth Niti Vikas kee ek Disha”
in his book “mai Deendayal Upadhyay Bol Raha hun”
“It is necessary that by considering our philosophy
of life, we should make a fundamental representation of
Indian economy and solves today’s problems by standing
on the thorny, bumpy but solid ground of reality. We will
not be able to solve our problems without realizing India’s
‘self ’. Even if we get some success by chance in some
field, then its result will not be beneficial for us. We will be
more inclined towards imitation. Instead of developing
our own self and potential, the feeling of dependence will

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take place in our mind. This sense of self inferiority will
hollow the roots of the nation like a mite. Thus a shabby
native nation can never stand in the midst of storms. If
we want to develop the country, then this question has to
be considered inwardly. (P.61-63)
Deendayal Upadhyay has tried to tell the country
through his thoughts, writings that before finding a
solution to our problems, we have to see the problems
and their causes from our own point of view. Otherwise
we will get used to being dependent on others. Which will
not be good for the both our self and the nation’s pride
and existence.
Due to 200 years of British slavery, we have stopped
believing in ourselves; even today we are under the
influence of English civilization. We do not give the same
respect and status to our resources, goods, ideas as we give
to the things of other countries as a high level brand. This
kind of thinking of ours is a sign of our self inferiority,
which does not allow us to believe in our self- belief. We
have to get ourselves out of this trap. Have to believe in
our selves. Only then things will be fine and our problems
will also be solved. If we have pain, then we have to take
the medicine. There is no use in looking at someone else.
Deendayal Upadhyay understood the pain of
poverty, for which he gave the concept of Antoday.
For unemployment and economic development,
Deendayal Upadhyay wanted to give work to every hand
by developing rural small scale industries, making the
nation self dependent. Deendayal Upadhyay did not see
his country under mechanical influence like in the west.
That is why he gave special importance to cottage and
village industries. This is still a strong alternative of the

Deendayal Upadhyay's
 (39)
solution of unemployment, economic development and
self reliant plan of India.
Deendayal Upadhyay was a great scholar, a visionary
who had an understanding of the present and future of
India. The specialty of Deendayal Upadhayay was that the
relevance of his ideas and plans remained from that time
till today.
Deendayal Upadhyay talks used to talk of economic
democracy. He did not consider democracy as a mere
dimension of political life. Political democracy is
insignificant without economic democracy because a
person who is hungry, troubled by economic deprivation,
for whom the need for a family is more important than
politics, he has nothing to do with politics, for him politics
and political democracy is a game of rich and powerful
people. From this game, they only get the right to exploit
the poor community of the society.
Dr. Mahesh Chander Sharma(2017)
His opinion was, “Vote for everyone” is the conclusion
of political democracy, similarly, work for everyone, it
is the criterion of economic democracy. Explaining the
right to work to everyone, he says, firstly, work should
be earning a living and secondly, the person should have
the freedom to choose it. He if does not get a fair share
of national income in return for work, and then his work
will be counted in forced labor. From this point of view,
the system of minimum wage, equitable distribution
and some kind of social security becomes necessary.
Deendayal Upadhyay further says, “Just as forced labor is
not work in our view, in the same way, being engaged in
work by a person, not being able to produce for his own
needs is not work. Under employment is also a type of

Concept of Antoday And Analysis of Economic Policy

(40)
unemployment. (P.247-248)
Deendayal Upadhyay has also exposed the double
face of democracy, and clearly in his view we can see that
if everyone’s right to vote is political democracy, then
why everyone’s right to work is not economic democracy?
First, the British enslaved the country by occupying the
country's trade, resources and established hegemony
over the political system and continued to exploit for 200
years, when the country got independence after 200 years
of freedom struggle, the gift of a new slavery was again
prepared by the people of independent India. The result
of which was that even today the country is struggling
with unemployment, exploitation, hunger. The people of
the country were cheated in the name of political freedom
after independence, kept away from freedom of work and
economic democracy, only a few capitalists of the country
continued to get the benefit of economic freedom, due to
which the gap between rich and poverty kept increasing
in the country. And the person sitting on the last rung of
the country could not even rise to the top.
Therefore, today this question has to come before our
government, that the way political parties make people
aware of their political rights, and ask for votes themselves.
But it is very ironic that our politicians never make people
aware about their right to work, they do not tell people
about their economic rights. Politician does not talk about
economic democracy. What is the potential for social and
economic justice only through political democracy? This
is also an important question to ponder over. Social and
economic justice is important for a healthy democracy.
In an economy that dominates production, and in a
system that lacks freedom. Productive and creative work

Deendayal Upadhyay's
 (41)
cannot take place in that system. Deendayal Upadhyay has
considered such a system as undemocratic.
Dr.Mahesh Chander Sharma(2017)
Deendayal Upadhyay considers the economy as
undemocratic which strikes on the production freedom
or creation work of the individual. The worker or employ,
who is not the owner of his own production, sells his
freedom only. Economic freedom and political freedom are
interdependent. Political democracy cannot exist without
economic democracy. The one who is independent from
the economic point of view will be able to express his
opinion about the political point of view. ^vFkZL; iq#"kks nkl%*
( the man becomes the slave of economy) (P.248)
British rule and industries had the greatest impact on
our freedom of production. But the thing is that even after
the end of British rule; we could not remove that effect
from the industries and our lives. Deendayal Upadhyay
wanted to regulate industrialization in such a way that our
small industries and their independence are maintained.
Dr.Mahesh Chander Sharma(2017)
“Today when we think all over development, we run
by accepting the need for protection. This protection
will have to be given the country’s industries from the
competition of foreign industries and small industries
of the country from big industries. Deendayal Upadhyay
feels that the imitation of western industrialization
has pushed back the traditional producer of India and
pushed the middlemen forward. We have blindly followed
the technological process of the west. Our industries
are not growing naturally. They are not an integral and
interdependent part of our economy but have been
imposed on top. (P.248)

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The effect of British rule, system, thinking, education
and their influence on us not be reduced, today it is a
big obstacle in the economic development of the nation
and the development of the individual. Even today we are
living under the same influence, due to which we are not
able to awaken our self. English language, English culture,
English influences dominate us a lot. Due to this effect,
problems are arising in the development of individual,
country, society and nation.
Our belief that we do not believe in our own policies
and means, but live under the influence of others, because
of this, our economy and means does not get strength,
the level of which we ourselves underestimate. So first we
have to increase confidence in ourselves. Only then will
the economy get stronger.
Deendayal Upadhyay wanted to raise the status and
prestige of both industries and individuals. In order to
raise the level of the last man in the society, Deendayal
Upadhyay gave the concept of Antoday.
Similarly, to strengthen the country’s economy,
Deendayal Upadhyay wanted to Strengthen indigenous
industries, village industries, handicrafts. So that every
hand gets work, our resources are used and industries
are strengthened. Our traditional industries which were
destroyed, due to British Colonialism and exploitative
policy to revive them, to rebuild them, is also necessary
for the honor and pride of the country. We can see such a
notion in the thoughts of Deendayal Upadhyay.
Deendayal Upadhyay wanted to elevate the nation,
the nation’s economy, the nations culture, honour and the
level of the individuals respect, who have been harmed
due to foreign slavery. Because without compensating

Deendayal Upadhyay's
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for that loss, how can we think of growth and respect?
Without strengthening the foundation of our system,
how development is possible.
The foundation of the economy that was laid in our
country after independence was not our own. We gave
importance to the western system and considered our
ideas, methods, resources to be backward and uncivilized.
Our blind devotion to western technology and rule is a
symbol of our mental slavery.
The idea of the west is based on competition, both
capitalism and communalism. Whereas the concept of
competition is not considered complete in Indian concept.
As long as a person does not have his own thinking,
philosophy, purpose and principles, then the vehicle of
his life runs only with the help of others, exactly the same
happens with a country. Therefore, India's major problem
is ignorance and mistrust of its own principles.
Deendayal Upadhyay (2017)
The idea of the west is, “society, nature, creation are
all for me,” that is, for the individual. They say, “conquer
nature,”. In English the word is used “exploiting the natural
resources.” It means using everything for oneself. (P.19)
Exploit is a negative concept in Indian belief because
Indian belief supports production and not exploitation.
Therefore, being satisfied with someone else's perception
is harmful to the individual, society and nation.
Indian belief is different from western philosophy and
belief. Our idea is that everything is for everyone and it is
for everyone’s service and our life concepts are everyone’s
caregiver. We think of everyone. We talk about everyone’s
interest. The concept of the west is the concept of victory
over nature. Indian concept is of humanity. But we have

Concept of Antoday And Analysis of Economic Policy

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left this humanistic concept of ours and started copying
others. That is the reason we are facing problems today.
Because the development of the principles, policies
and traditions of each country is based on its needs,
circumstances. Countries which have laws and policies
based on based on their needs and circumstances, the pace
of development does not slow down in those countries.
The reason for the development of western countries is
also that they do not copy others, but make their own
policies according to themselves.
When India became independent on 15th August
1947, we also had to make our policies on our own and
according to ourselves. But we did not do this; rather
we were more dominated by western influence. We have
allowed westernization to dominate our policies too. At
that time, the system of India made such a mistake that
it did not believe in the work skills, governance skills and
self-confidence of its people.
Then when we follow or implement policies based
on the needs and circumstances of other countries in
our country or follow their policies. So the question
arises that how other countries policy can play a role
in the development of our country? This is just like a
person having stomach pain and you are giving him a
headache medicine. This is what happened to the people
of India. People living through farming, small industries
and handicrafts had to be disturbed by heavy industries.
Traditional living and local small industries also suffered
losses.
Deendayal Upadhyay wanted to save the common
man and our system from western influence and imitation
of the system. And he wanted to make the people of

Deendayal Upadhyay's
 (45)
India self-identified. This does not mean that Deendayal
Upadhyay was opposed to the western system or industries.
Deendayal Upadhyay only wanted to say that every
disease is not treated with the same medicine and even in
the treatment of the same disease; the medicine is given
according to the body’s structure and capacity. Therefore,
every country should make its policies according to its
need and social environment.
Especially it is very important for India that it should
follow accordingly society and culture. We do not believe
in exploitation, but in protection.
Deendayal Upadhyay (2017)
“They talk of “victory” over nature. They call
climbing Everest “Conquest Everest”. We also went to
the Himalyas, climbed many peaks, we talk with a sense
of penance. “I will win, I am the greatest. All is for me,
this feeling gives rise to egoism. From this ego came
capitalism, from this came socialism.”(P.19.20)
It is reflected from the thoughts of Deendayal
Upadhyay that we have deviated from our nature and
culture; this is also the factor of social and economic
inequality. Social and economic inequality is a major
obstacle in human development. If seen in the Indian
context, this kind of culture coming into our practice here
is contrary to our culture, ethical values and human values
and also our humanistic identity.
Exploitation is not in our culture and nature. That’s
why we have to think about the interest of those people,
who are exploited, are lacking we have to bring them in
the main stream of the society. Only for this Deendayal
Upadhyay gave the concept of Antoday. By which, the
development of the person in the society, who is the most

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exploited and suffering.
Deendayal Upadhyay writes in his book, Indian
Economic Policy: A Direction of Development”, Indian
economic policy generally refers to the economic concept
of ancient India or the economic system and policies of
modern India. Both are matters of widespread and serious
concern. One has been the subject of the discovery of
historians, and the other has been the discussion of the
economists and politicians. Economists have written
text books on the basis of government reports, while
politicians have depicted the economic system according
to their role. The idea of these pages is synergistic, so it
will remain incomplete and disappointing for those who
think one sided.
The monotonous idea of the economy is a major
obstacle in the way of development. Therefore, if we
want to get complete knowledge, then it is necessary to
have alternatives related to the subject. Understanding
of the subject and solution of problems is possible only
through options.
But after independence in our country, when the
constitution was framed, be it the structure of the economic
system or the political system, we gave importance to
only one option that was western option. Under western
influence we have also forgotten the importance of our
freedom and freedom struggle. Deendayal Upadhyaya
wanted to stop Indians from going astray at that time,
and he did work for guiding the country about the actual
condition of the country and gave direction to the country
at that time. On Indian economic policy, Deendayal
Upadhyay’s approach was different from the system of
that time.

Deendayal Upadhyay's
 (47)
Amarjeet singh(2019)
Deendayal Upadhyay said, “Not only because of the
different ideals of life, but also because of the different
circumstances of the country and time period, the path of
our economic development should be different from that
of the west. But we are completely bound by Marshall
and Marx. We are following the rules of economics which
they have discussed as considering forever. That system is
relative, even those who know it cannot get them out of
the periphery. The economic prosperity of the west has
invariably instilled in our mind a reverence for its means
of production. Western economists have produced so
much critical literature that we are easily suffocated by its
weight. We cannot rise above it. In this science, there can
be many such discussions, which are independent of the
country and time system and can prove to be useful for
everyone, but only a connoisseur can test the true and
false.”(P.197-198)
Deendayal Upadhyay told the country and the system
that policies should be decided according to the countries
need, time and circumstances. Because everyone is aware
that if woollen cloths are worn in summer, what kind
of feeling will be there. How fair is it to implement the
developed technology and policies of the west in India,
after being in British slavery for 200 years? This question
is naturally to come in the mind of any thinker or scholar.
200 years of slavery and the prosperity of the west have
gripped us and we are not even trying to get out of it,
because our reverence and influence for the west has
become very strong. That’s why we are moving away from
the truth.
Our art, our artisans, our resources, are invaluable

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capital for us and it is also the backbone of the nation’s
economy. To stay away from all this, to ignore them, is
to disregard our self. Correcting this mistake made by us
will be beneficial for us, for our loved ones and for our
identity. Deendayal Upadhyay considered the neglect of
our skills and resources to be undemocratic. Here he is
not opposing industrial development, but under its guise,
warning the nation from damage to the country’s skill,
saying that……….
Dr.Mahesh Chander Sharma(2017)
“Industrialization neglected the common craftsmen
and artisans of the country, it is undemocratic. Upadhyay
considers the private and public sector dispute of
capitalism and socialism to be wrong. Both of them have
strangled the self employed sector. Economic democracy
requires the development of the self employed sector.
For this decentralized economy is necessary: “….just as
the institution of governance is created by decentralizing
political power among the people, in the same way
economic power should also be decentralized among the
people, and economy should be build and operated. In
political democracy, the individual gets full opportunity
to express his creative potential. Similarly, in economic
democracy also, the individual’s potential should not be
crushed, but he should get full opportunity to express it
at every stage. Just as dictatorship destroys the creative
potential of the individuals in politics, in the same way,
industrialization done on a large scale destroys the creative
potential of the individual in economics…..therefore,
like dictatorship, such industrialization is also taboo.”
(P.248-249)
The way the British rule affected the leadership ability

Deendayal Upadhyay's
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of Indians, made them feel inferior in every way and the
Indian leadership was plagued with inferiority complex.
Deendayal Upadhyay was able to see the same situation
as industrialization on Indian economy. It is also true that
the development which destroyed the creative potential
of the people and causes of unemployment, increases
poverty, destroys the already established occupations, art,
skill, then what is the use of such type of development.
Deendayal Upadhyay wants to give the opportunity
to express the potential of the individual and the right
to choose a career in an economic democracy, as in the
democratic set up of independent India, leadership
qualities are getting the opportunity to develop, so that,
the person’s ability, skill and art can be respected.
After independence, due to lack of work at grassroots
level in the country, poverty and unemployment became
a Major problem in front of the nation, which continued
to increase. The gap between rich and poor also increased.
If the foundation of the nation’s economy had
been laid on the nation’s own resources and capacity,
the country would not have had such a severe form of
poverty and unemployment. Deendayal Upadhyay was a
great economist. He also gave a solution to this problem.
Dr.Mahesh Chander Sharma(2017)
Explaining the limitations of mechanized
industrialization, Deendayal Upadhyay presents an
equation: “the principle of work for everyone, if accepted,
the direction of equitable distribution is ensured and we
move towards decentralisation. Taking industrialization as
the objective is wrong. This principle can be put in the
formula of mathematics like this: ^t X d X ; = b*A
here ‘t’ tu (people )is a symbol of the people, ‘d’ deZ

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(50)
(work and duty) is symbol of state of action and work, ‘;’
;a=k is symbol of machine ( machine) and ‘b’ bPNk is a sign
of the effective will or desired resolution of the society
‘b’ and ‘t’ is sure. To ensure that ‘d’ and ‘;’ are in the
ratio of ‘b’ and ‘t’. But when industrialization is the goal,
the ‘;’ (machine) controls everyone. In proportion to the
‘;’ (machine), there is a retrenchment of the people. The
ratio of ‘;’ to ‘b’ also has to follow the overproduction
of the machines which is absolutely undesirable. Any
economy that allows layoffs ‘t’ (people) is undemocratic.
An economy that controls ‘b’ (desires) is a dictatorship.
Therefore, under the control of the ‘t’ (people) and ‘b’
(desires) there should be planning of ‘d’ (work, duties,
action) and the ‘;’ (machine). This can be called democratic
and human economy. ( P. 249 )
This equation given by Deendayal Upadhyay is
very important, which makes us aware of the fact that
ensuring the work and responsibility according to the will
of the people is very important for a healthy system and
development. It is possible to ensure justice in this system.
but the machinery and industrial development of the west
have suppressed the working capacity and desires of man.
And knowing all this, we are still under in influence.
We are all aware of the fact that the machines have
made human life so dull and useless. But still, we are not
able to get rid of the effect of machines; rather we are
coming under more influence. Unemployment increased
in the machine age, cottage industries, handicrafts, artisans
all suffered a lot, their industries were closed and they
became unemployed.
Due to the mechanical age developed in the west,
affecting the work force and livelihood of man, it was

Deendayal Upadhyay's
 (51)
natural to increase poverty and unemployment. But the
decision taken at that time did not take into account the
country’s need, environment and diversity.
The development of heavy industries centralized
production and kept an independent weaver, craftsman
and tanner as a servant in the industries. Due to which
they did not remain the owners of their small industries,
but became servants.
Dr. Mahesh Chander Sharma(2017)
Deendayal Upadhyay has given a great discussion of
this matter in his literature. We can present it in different
points as follows-
1. Being unrelated to the Indian traditional economy,
they will have to impose. They will disturb the
harmony of the society.
2. For an independent producer, it is not
complementary, but counterproductive. Hence it
is undesirable.
3. It is also against the goal of “work for everyone”.
Technology increases unemployment.
4. They are capital intensive. Therefore, it is beyond
the capacity of the common entrepreneur and
producer of India.
5. They have a lot of import dependence. As a result,
they also put a heavy burden on our balance of
payments.
6. These do not match with the management and
labor training available in the country.
7. They alienate the worker from family, clan,
caste and village society and raise him in a new,
artificial burdensome human value, devoid
of environment. In this environment, human
Concept of Antoday And Analysis of Economic Policy
(52)
remains as a labourer. All its remaining values are
destroyed. Instead of developing his personality,
he becomes a victim of distortions. The culture
of India does not matche with them.
8. Later we have to pay all this. As a result of
urbanization, huge problems of health, housing,
etc. arise.
9. Their production and management system is
complicated, which is not even predictable. The
multiplier effect of capital employed is also less.
10. In the absence of close linkage of agriculture
leads to the birth of exploitative and complicated
touting bodies between the two.
11. The present situation of industrial labour
organization and rules has made labour costly
and unresponsive in India.... slowly a situation is
being created where industrial capital and labour
together will be able to exploit the consumer.
12. By removing the labourers from our labour
intensive agriculture, bringing them to the cities,
agriculture will be adversely affected. The village
will be backward both in terms of numbers and
qualities.
13. Under which conditions the western countries had
established heavy industries are not available to
us today. They had extensive markets in colonies,
where they could sell ready-made good without
any competition. By keeping the workers on
low wages, they could accumulate huge amount
of capital. Even on this they took one and half
hundred years to develop.
14. Due to the tendency of localization or focus

Deendayal Upadhyay's
 (53)
on one country, it hinders the path of universal
and comprehensive development. (66% of
the workers working in organized industries in
India are in Bengal, Bombay and Madras) the
development of some parts of the country,
creating dissatisfaction in the rest, can threaten
unity and nationality.
15. As a result of large industries, powerful economic
groups are formed, which also occupy the politics
of the country.
16. Big and large industries create conditions of
‘class struggle’ in the society by creating dire
inequalities. (P.249)
Deendayal upadhyay had already made the nation aware
of the impact of heavy industries on the nation’s economy,
people’s livelihood, poverty and unemployment. He had
already conveyed that heavy industries will affect social
harmony, our independent industries will be destroyed
and unemployment will increase due to the destruction
of small industries. He also warned that the establishment
of heavy industries would lead to urbanization of the
country. This will have an impact on health and housing.
Our country is agricultural based. Deendayal Upadhyay
had warned that when agricultural labourers move to
cities due to industrialization, our agriculture will also be
affected. He wanted to make the country aware that the
conditions in which industrialization took place in the
western countries are not that of our country. Deendayal
Upadhyay was not opposed to industrial development;
he only wanted that any development should be epoch-
making and country-friendly.
Dr. Prayag Narayan Tripathi(2013)

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Dr. Prayag Narayan Tripathi, the author of “Mahatma
Gandhi or Pandit Deendayal Upadhyay ke Jiven Darshan
me Samy” writes that Gandhiji and Upadhyayji were
never in favour of the indulgent lifestyle of the west,
the economic thinking of both the great men was based
on Indian Cultural values. Upadhyay says that, being
materialistic, western culture is economy based. We want
to combine both materialism and spiritualism. Economy
is necessary for social needs. As much as possible, a person
can maintain himself and try to achieve other best values.
(P.33)
In an economy based on cultural and human values,
the society never has to deal with financial constraints.
Indian culture and society has been equipped with these
qualities. But after the British rule, due to the advent and
influence of western culture, the heritage values, which
have been going on since our ages, started to decline.
Deendayal Upadhyay wanted to restore these values
and systems. Deendayal upadhyay wanted to give Indian
form to Indian economy. This is indigenous and makes
the nation self-dependent. In Indian culture, religion is
considered to be the basic power.
Dr. Prayag Narayan Tripathi(2013)
Deendayal Upadhyay described work as the first sign
of Dharma in his first article on Indian economic policy
in 1953, “Sukhasay Moolam Dharma”. At the same time,
it has also been told that working is fundamental duty of
man. Similarly, it is the fundamental duty of the state to
give right to work to every citizen. Therefore, the right to
work is a constitutional right of man. It is the first duty
of the state to give opportunity to every citizen to work
according to his ability and capacity. In these opportunities

Deendayal Upadhyay's
 (55)
there should be no discrimination of any kind, neither
caste, nor colour, nor gender. Any plan is made for the
reconstruction of the nation, its aim should be to provide
work to all people, we should declare our planning goal.
“Work for everyone”. (P.33-34)
Our indifference towards the set objectives, ignoring
the needs and conditions of the nation at that time in the
formulation of plans, is the main cause of poverty and
economic problems in the country. Due to which poverty
increased in the country. While 200 years of foreign slavery
had made the country financially poor, on the other hand,
even after independence, the lack of formulation of our
policies further increased poverty and unemployment.
That is why Deendayal Upadhyay wanted to formulate an
economic policy based on the needs and resources of the
country.
After independence, when the economic policy of
the country was decided, this policy was not decided
keeping in mind the art, skill, handicrafts, weavers,
small industries, farmers of the nation. Our policy was
influenced by the industrial development of the West. Due
to which our farmers, craftsmen, artists, weavers gradually
became unemployed and poverty increased in the country.
Deendayal Upadhyay, wrote on while explaining his
basic economic vision from an article on 'Decentralized
Economy'.
Deendayal Upadhyay,(30th march,1959)
He wrote, “Decentralized economy is needed, self
employ sector has to be created. Only India can give this
decentralized economy to the world. Once big heavy
factories are built, then thinking of ending them brings
many practical difficulties. So the nation is in this initial

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phase of construction, we should think carefully while
taking our step forward."
Pointing to the goal of decentralized economy as well
as planning, he writes, 'Before making plans, we have to
recognize the principle of 'work for everyone'. If this is
accepted, then the direction and nature of the schemes
will change, even if unemployment is gradually removed.
Considering this, we decide the production and means.
If small cottage industries using more men are adopted,
then less capital and machines will be required, the burden
of bureaucracy will be less; there will be no need to take
foreign loans. There will be true progress of the country
and the foundation of democracy will be firm. Upadhyay
quotes Mahatma Gandhi in favor of his decentralized
economy, “I want mass production but production by
masses as well.(Panchjany march 1959)
But big industries flourished more in the country.
Small industries closed down, weavers, craftsmen and
artists became unemployed, poverty increased, villagers
started migrating to cities in search of employment. The
number of factories started increasing and the cottage
industries were closed. The proper use of village resources
gradually stopped, due to which unemployment and
poverty increased in the village. The poor became more
poorer and their condition became pathetic.
The scheme given by Deendayal Upadhyay to uplift
this section of the society, this scheme is Antodaya scheme.
This is today a scheme of the Government of India,
whose main objective is to fulfil the dream of Deendayal
Upadhyay, in which he talked about the salvation of the
person standing in the last line of the row.
Deendayal Upadhyay's thoughts on Indian economic

Deendayal Upadhyay's
 (57)
policy are very deep. Dr. Mahesh Chandra Sharma in his
book, “Pandit Deendayal Upadhyat krtitav evm Vichar”
wrote that Deendayal Upadhyay's book on the first two
plans, "Two Plans: Promises, Compliance, and Chances"
states that this is a research done by an economist politician.
Therefore, the language of political attacks on the ruling
party has been used in the discussion and explanation.
Dr. Mahesh Chander Sharma(2017)
Dr. Mahesh Chandra Sharma has given a brief
description of this book of Deendayal Upadhyay. This
book has five parts-
1. Planning Towards - In this, Deendayal Upadhyay has
studied and explained the plans and concepts of different
countries and told that we cannot reach the solution of
the problem with the political and economic thinking
generated in the western world. We have to generate new
thinking in the environment of our country, he concludes.
2. The first five year plan - Deendayal Upadhyaya, in
the first five-year plan, did not consider the government's
plan and intention to suit the Indian environment and need
and said, "With the guidance and inspiration of American
experts and with the financial assistance of the same
country, we wanted to launch a public campaign. It is no
wonder if this scheme failed to impress the experienced
people of India.(P.220-221)
3. Review of the first plan period-Dr. Mahesh
Chandra Sharma writes that there is a harmony of
description, discussion and criticism in this section. While
presenting a separate assessment of the five years of the
plan period, Deendayal Upadhyaya has denied the claims
of the Planning Commission. It is a great irony that
due to the huge difference between theory and practice,

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the problems of the country do not have a permanent
solution, and our governments keep making claims.
Dr. Mahesh Chander Sharma(2017)
" The Planning Commission has made claims of great
success in its report . In the field of controlling, especially
in the field of preventing or correctly putting the process
of domestic production and inflation, it is a fact to be
noted in parallel that in maintaining a reliable and stable
price level, it has completely failed to solve the problem
of unemployment. (P.221)
Transparency in the system and policies, the solution
of problems and development plans can be successful. If
our system pays more attention to this, it will be possible
to solve many problems.
4. The second five year plan- Of the three objectives
of the Second Five Year Plan, the third was the objective
of establishing a socialist society. Deendayal Upadhyaya
termed this objective as the Governmentization or
russification of the Indian economy.(P.223)
Draft of the Second Five Year Plan, It was submitted
by Prof. Mahalanobis and accepted by the Planning
Commission.
Dr. Mahesh Chander Sharma(2017)
In this connection, Deendayal Upadhyaya quotes Jai
Prakash Narayan , "All the seven writers of Pandit
Nehru's Second Five Year Plan are persons from behind
the iron cover." (P.222)
5. Critique of the second plan- When there are
shortcomings in the formulation of a policy, naturally,
it will be criticised and the shortcomings will also be
highlighted. Deendayal Upadhyaya also played his role
as a true well-wisher of the nation, a vigilant citizen
Deendayal Upadhyay's
 (59)
and politician and highlighted the shortcomings of the
government, and submitted the suggesitons also -
The suggestions made by Deendayal Upadhyaya on
the second five year plan are taken from Dr. Mahesh
Chandra Sharma's book “Pandit Deendayal Upadhyaya
Kartaritav evm Vichar (work and thought) -----
Dr. Mahesh Chander Sharma(2017)
• The scheme is so elaborate that its tenure should
be extended, otherwise it will only lead to paper
work.
• In order to reduce the burden on the public sector,
some industries should be shifted to the private
sector
• In place of western concepts like 'socialism ' etc. ,
the ' ritual spirit (;KHkko) of society should be
invoked.
• For social simplicity, ministers should present the
ideal, do not take a salary more than one thousand
rupees.
• All non-developmental expenditures of the
government need to be drastically cut.
• The double tax collection system of the State and
the Centre, the privy purse and other political
pensions should be discontinued. Polished and a
unified collection system should be created.
• Foreign bank accounts of rich persons should be
used as 'foreign reserves'.
• The maximum income should be determined. No
one should have an income of more than two
thousand rupees from salary and other sources.
• The 'government lottery' can be used for small

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savings.
• Under the plan, imported essential content should
be reduced to a minimum and its foreign options
should be explored.
• It would be impossible to avoid inflation without
reducing the fiscal deficit.
• The constitutionality of the Planning Commission-
the National Development Council and its
relationship with the Council of Ministers should
be made clear. At the same time, there should be
a provision of an assessment agency. It is a great
need.(P.224-225)
After a thorough study and review of the first and
second five - year plans of the Government of India,
Deendayal Upadhyaya submitted his suggestions in this
regard. These suggestions can develop the understanding
not only of the economist but also of the ordinary human
being that mere schemes with huge objectives cannot lead
to development. Any nation should formulate plans for
economic development keeping in minds the needs and
resources there.
But the government's schemes lacked all this, which
was disturbing Deendayal Upadhyaya. The prospect of
early development of heavy industries, in an agrarian
country, without effective schemes of agricultural
development, achieving the goal of economic development
is like building without a foundation.
Therefore, the suggestions presented by Deendayal
Upadhyaya after studying the schemes of the government,
took into account the needs, resources, conditions,
environment and diversity of the nation.
Similarly, in the Third Five Year Plan of the

Deendayal Upadhyay's
 (61)
Government of India, Deendayal Upadhyaya highlighted
the reasons for the price rise in food grains and suggested
that a Central Corporation or a Constitutional Body be set
up for this purpose, which would take full responsibility
for the purchase and sale of food grains.
Dr.Mahesh Chander Sharma(2017)
Regarding the salary and price vicious cycle,
Deendayal Upadhyaya said that –
“Inflated prices are a huge burden for the middle
class or for those with fixed incomes. There is no self
- motivated machinery which can coordinate between
income and values. Discontent is rife, organized demands
are being put forward... Industrial production and
government work are damaged. .... Due to continuous
incremental dissatisfaction, disciplinelessness is growing.
In order to these unfair measures continue even when the
demands are accepted. This results in a further increase
in prices. Thus, the "vicious cycle of pay and price"
continues. Run the work, the application of corruption is
considered as the appropriate means.” (P.227)
In this connection, Mahesh Chandra Sharma writes
that, “Deendayal Upadhyaya says that it is not possible to
stabilize prices only by regulating the distribution system.
The salaried middle class has grown greatly today. As long
as there is no balance in salary and price, this class will
continue to adopt a tendency to destabilize the prices. It is
necessary to find a solution.
In fact, the solution to any problem is possible
only when the causes of the problem are known, India
is not ignorant of the causes of its problem, the Indian
system has never been against progress, but the biggest
problem is that our government and the system did not

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give importance to the ' Indian model ' and resources for
progress , or underestimated the level of our own model
, compared to the foreign model. Foreign progress and
foreign development model were the source of inspiration
for us.
As a result, development of the last person in the
line , permanent solution to the problem of poverty and
unemployment has not been possible till now. Rather,
the problem of poverty and unemployment became
more and more acute. On which politics also continued.
Poverty and unemployment became important issues for
political parties. On the pathetic condition of the poor,
the politicians did the work of baking loaves of their lust
for power. Even today, big politicians eat food in the huts
of the poor whose huts are pictured during the election
season. The picture of those huts has not changed in the
last 70 years. The government's schemes in development
also failed to do some miracles. One of the biggest
reasons for this is that the basis of our development plans
is 'Western Model'.
No model of development is bad or good, but
'development model' has its own basis. That basis is the
resources, needs, environment, diversity, topography and
geography of the concerned country. But all these were
not kept in mind while laying the basis of the schemes in
our country.
Deendayal Upadhyay had warned about this long
ago, that the basis of our economic policy should not be
imitated by the West but keeping in mind the Indian needs
and resources, we should keep some important things in
mind while making plans –
Deendayal Upadhyay(1958)

Deendayal Upadhyay's
 (63)
Deendayal Upadhyay said that-
"When we think of the economic program for India,
we come across some definite goals and facts, which
we would not like to change, but their preservation and
promotion in every way should be the aim of our efforts.
We have got freedom from the British after efforts. We
will not want to lose this freedom on any condition. The
first goal of our plans should be to generate the ability to
defend our political freedom. Secondly, we have chosen
a democratic structure for ourselves. If any program of
economic prosperity becomes an obstacle in the way of
our democratic system, then it will not be accepted by us.
Thirdly there are some cultural values of our life, which
for us are the cause, result and indicator of national life
and it is also very useful for the world. Our national life
objective can be to make the world aware of this culture.
Even if we have earned money by losing this culture, then
it will be futile and disastrous. (P.17 )
It is no exaggeration that we do not want any
economic plans at the cost of our cultural values and the
freedom we got after years of struggle. Nor should we
adopt such schemes, which are against our culture and our
moral values.
It is a known truth that the role of money is very
important for the needs of the society. Because we can
perform our duties only when we are able to fulfill our
food and other needs, because when man is in scarcity
so he makes mistakes, at that time even the mind of man
is not able to understand the sense of responsibility.
Therefore, the basis of our policies, along with the overall
development of man, should also be the fulfillment of
his needs. Because India is a country where along with

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the idea of liability and responsibility, considerations have
also been given to the needs of the human. In this regard
Deendayal Upadhyay said that-
Amarjit Singh (2019)
India has not only thought of the physical world but
also of the economy. Maharishi Chanakya said, "Sukhasya
moolam dharma: dharmasya moolamanartha.".
Deendayal Upadhyaya talks about the country’s
resources and skill - based economy, and to make the
country self - reliant. Deendayal Upadhyaya does not
consider both western policy and methodology of the
economy to be favorable for India. Because the culture
of India favors nurturing nature, it is not in favor of
exploitation like in the West .
Human nature is exploitative. For the limits of its
greed are never going to end, but the nourishment of
nature is necessary to strengthen the economy of any
nation. But human nature does not allow this to happen.
Regarding the continuous exploitation of natural resources
by human beings, Deendayal Upadhyay has said that
Harish Dutt Sharma (2017)
“We must have the material resources which are needed
for a purposeful, happy and developing life. On a subtle
study of the creation created by God, we will see that at
least this provision has been made by God. But assuming
that God has created human beings only for consumption,
if we start spending all our power and available resources
arbitrarily, then it will never be right. Coal is needed to
run an engine, but an engine is not made to consume
coal. We strive for how to create maximum power using
least fuel. This approach is justified. In the same way, we
can achieve our goal by generating maximum speed with

Deendayal Upadhyay's
 (65)
minimum fuel (consumption material) while not letting
the purpose of human life disappear from our eyes.
Such arrangements should be made. While making this
arrangement, considering not only one aspect of human
life, it is also necessary to consider his whole life and the
ultimate goal. This system should not be exploitative of
nature, but should be helpful for its nourishment.
In fact, we should take the same amount of material
from nature and that too in such a way that nature
can compensate for it on its own. For example, taking
seeds from a tree does not cause harm, but only profit.
But in the greed of taking more production from the
land, nowadays we are doing such experiments, due to
which, after some time, the production capacity of the
land will end. Modern Western culture being mainly
materialistic and indulgent, man is considered to be the
most prominent in creation. Non-human creation is only
for its comfort, by conquering nature, human beings take
it in their service, such is the role of western culture.
Indian culture has believed that, in human life and its
development, by not exploiting or exploiting nature, man
should develop himself, but nurture and promote natural
wealth, and nurture and promote human beings. This role
is of mutual complementarities, not of conflict.”(P.96-97)
But after independence, we see that our system has
competed to adopt western culture, economic policy and
system. Considering our culture, economy as backward
and undeveloped and uncivilized, we started ignoring
it, but we forgot that accepting someone else's house
as our own does not make it our own, it makes one feel
uncomfortable and alien at times. Today, after 75 years of
independence, when we evaluate our system and policies,

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we are becoming aware of our mistakes.
It is not that, Western economic policy and system
are unimportant, but they are important, according to
the need, resources and environment there. Because
according to the need, resources, traditions, geographical
location of every country, its culture, economic policy,
system related dimensions are decided. If we start the
business of clothing in India, considering the weather of
England, then the merchant of clothes will be at a loss.
Because today we know that in England the weather is
normal throughout the year, it is not very hot, while in
some parts of India it is very hot and in some parts it is
very cold.
The living, food habits, traditions, history, thinking
of the people of England is different from India. Its
resources, geographical location is also different from
India. Therefore, the system that the people there have
decided for themselves, the economics they have adopted,
how can it be appropriate for India? After independence,
the policy makers on our political leaders, without thinking
on these questions, adopted the policies of many countries
of the world. That is why till today, neither poverty has
been removed from the country, nor caste problems have
been solved, nor have we been able to give any new identity
to our skills and small cottage rural industries. Rather, we
continued to develop a tradition of considering the use of
foreign goods as our pride. Now India needs to rethink its
economics and its related problems and questions that –
1. How to connect the vast population of the country
with employment?
2. How to generate employment from available
natural resources?

Deendayal Upadhyay's
 (67)
3. How to use the entire skill art of the country?
4. How to secure the honor and self-respect of the
person standing on the last rung?
Goals of Indian Economic Policy - Deendayal
Upadhyay wanted to give a different form to Indian
economics according to Indian culture, which is different
from capitalism, Marxism and Westernization. The goals
set by Deendayal Upadhyay regarding Indian economic
policy are as follows-
Harish Dutt Sharma (2017)
"Our country has got independence after long
efforts. Therefore, we should make such a system which
will protect this political freedom. This is our first goal.
Secondly, our democratic system, in which there is a crisis
or which proves to be a hindrance to it. Yes, we should not
do such economic planning. The third goal is, our cultural
values are very useful not only for our nation life, but also
for the whole world, so they have to be protected. If we
bring economic prosperity by losing our culture, then it
will prove to be in vain. Fourth, the goal should be to
make us capable of self-defence from a military point of
view. The fifth goal should be economic independence.
A nation which is economically dependent on others, its
self-respect is destroyed. A nation with no self respect
can never defend its freedom. If political freedom is
to be protected, economic freedom is essential. For
economic independence, it is necessary to be financially
self-dependent. The sixth goal is an economy that serves
every hand like adult franchise in a democracy. Like
work, minimum wage, equitable receipt and its equitable
distribution are also necessary for social interest. For
this, it is necessary to set the limit of receipt. Unbridled

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freedom of consumption cannot be given. The meaning
of individual freedom or individual courage, capitalist or
factory owner means their own freedom. We do not want
the freedom of a few Tata-Birlas, we want the freedom of
crores of human beings.
So we are against centralization. In capitalism,
alienated individual competition is gradually destroyed
and economic power is concentrated in the hands of a
handful of people. In socialism, this economic power
goes into the authority of the government and eventually
it plays into the hands of the bureaucracy. As a result,
human life becomes a 'machine'. In both these systems,
man is considering as an economic instrument, not a
human being. Therefore, freed from both capitalism
and socialism, one has to think of humanism. Tantra
science should also be used for human beings. For
this decentralized economy is necessary. Considering
the needs and qualities of every human being, human
development takes place only by giving him a suitable job.
This is possible only in a decentralized economy. Once big
factories are started, many things have to be considered to
close them, so before taking the next step, one has to think
in this direction. In short, protection, full employment
(employment), management to meet the minimum needs
of man and decentralization are the goals of Jana Sangh's
economic planning. (P.127-128)
Deendayal Upadhyay has declared six goals of
Indian economic planning. In which he has emphasized
on political freedom, cultural values, military capability,
economic independence, and giving work to every hand.
Along with this, he has not even considered the capitalist
and Marxist economy to be suitable for India. Deendayal

Deendayal Upadhyay's
 (69)
Upadhyay supports a decentralized economy, not centered,
for India. Instead of big industries talk about should
giving importance to small and rural industries. Because
he knew that India lives in villages, so only through the
economic development of the villages, the economic
development of India is possible. With the development
of a handful of industrialists and capitalists in the city, the
goal of national development cannot be achieved.
Therefore, if our policies are made according to our
own needs and resources, achieving the goal of economic
development and self-reliance is not a big deal for India.
But for years we have been following the West and
weeping about the weakness of economic policies and the
problem of unemployment. Not trying to solve economic
problems. We are looking at others for the solution of the
problem which was in the hands of the policy makers of
the country; it simply means that we do not have faith in
our resources and ourselves.
Deendayal Upadhyay wanted to keep the basis of the
country's economy in accordance with Indian society and
culture, where the interest of the individual, family and
society is vested, because he wanted to give a strong base
to the economy.
That is why Deendayal Upadhyay talks about
decentralization of the economy. He says that-
Deendayal Upadhyay(2008)
“The fundamental unit of decentralization is the
individual and the kutumba(family) . There can never
be a possibility of widespread inequality or exploitation
through the efforts and ownership of the individual's
efforts and wealth. These tendencies were strengthened
when the individual went beyond these limits and became

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the master of more and more power through collective
institutions and corporations. Therefore, the basis of
ordinary production should be individual or family. We
have to adopt this system in which we can make a family
unit of production. The unit of cottage in industries
can only be a unit of production. In industries, cottage
and small industries which can be run at home can be a
programme of our extensive industrialization. Yes, we can
use the best machines and electricity.
As far as small industries are concerned, which we
have made the basis of our industrial programme, will
certainly remain individually owned. There is no question
of them going under the state. Many communist countries
in Eastern Europe have not been able to nationalize them
despite various efforts. Simple ownership is related to
money. This is the gift of the commodity system. Even
in industries, the one who invests money becomes the
owner. When the money planter builds using the tools
and means obtained on his own. So there is no difficulty
because he is the master of all value. But when someone
else produces using those tools, the question of ownership
of those tools also arises, along with the problem of the
distribution of value produced between the two.
Due to public industries, more and more power
comes into the hands of the state. The state has a
practical meaning in a democracy, the party which has the
governance formula in its hands. Thus, more and more
power comes into the hands of the government or ruling
party. This centralisation is always fatal for democracy.
If industries are to be run successfully, then it is
necessary that they should be run completely on economic
base under public interest. Therefore, they have to be

Deendayal Upadhyay's
 (71)
kept away from the party politics that is changing day by
day. From this point of view, they should be operated by
autonomous corporations. They should have freedom in
day-to-day dealings, but arrangements have to be made
that they can be controlled by Parliament. With a view to
making the workers a participant in the management, the
public industries should guide the rest.” (P.128-129)
In order to strengthen the Indian economic policy,
the kind of basis that Deendayal Upadhyay wanted to
give to small rural industries, special importance has been
given to the individual and the family. Because they have
recognized that workers are not exploited in a one-man,
family-run industry, this family industry can neither be
centralized by the government, nor can the question of
ownership be raised by another.
Deendayal Upadhyay was known in the Jana Sangh
as an economist. That is why he talked about bringing the
Indian economy under public interest, gave importance to
small rural industries, because he knew that the bigger the
industries, the interference of government parties would
also be of the same level. That's why he wanted to keep
economic system away from party politics. Wanted to give
stability to the economy, and wanted to make workers
partners in economic management.
When the basis of a country's economic policy,
social system and governance system is not its own, then
that country gets caught in the face of problems. After
independence, India also fell into the trap of problems.
There are many problems that have become permanent.
Even after so many years of independence, the country is
not serious about its problems and their solutions, in this
context, Deendayal Upadhyay writes-

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Deendayal Upadhyay(2008)
“Even after so many years of independence, why
was consciousness not created in the country? Why did
poverty, hunger, unemployment, despair and helplessness
increase? Why did the national character decline? Why
did economic, social, political, literary decline gradually
in all fields and why did national life flow? Why are we
drifting like this? Of course, the only answer is that we are
not standing on our feet. Those who have lost their base
will have to flow. A tree which has been uprooted from
the root and has come into the flow of floods is thrown
around with each stream of water. Our entire national life
has lost its roots. The only way to prevent this decline
is to have a true experience with the life of the nation.
Great power will be generated only by strengthening the
roots of national ideals and aspirations. Only by having
a traditional true realization of the nature of the nation,
there is knowledge of the national purpose and the
national life is filled with consciousness. In the absence of
this true experience of the nation lies the root cause of
our present national decline.” (P.153)
Deendayal Upadhyaya tries to tell the country and
society that we are not paying attention to what is right
for us, but we are trying to see and get what others have
well. This wrong attempt by us has trapped us in the trap
of problems.
Deendayal Upadhyaya writes about the problems
faced by the nation when India was under british
colonization.
Deendayal Upadhyay(2008)
“On all the questions and all the problems of the
nation, everyone had agreed that they were due to the

Deendayal Upadhyay's
 (73)
British staying in India. People could understand very
well that, as long as the British rule is over India, we are
unable to solve these problems according to our national
nature and talent. Dependence was a hindrance in all our
efforts. In this situation, the whole country woke up with
one goal i.e. 'Expel the British from India'. Examples of
great sacrifice and renunciation appeared. But it depended
on the target circumstances. The eternal basis of nation's
progress can be an everlasting goal. That everlasting goal
is to awaken the true understanding of the centuries-long
life stream of the nation in the conscience of every person.
Unfortunately, towards this goal, we became indifferent at
that time.” (P.154)
Today, the atmosphere of despair is spread all over the
country due to economic problems. Due to unemployment
and despair, the youth of the country are ignorant of their
work skills and action consciousness. One reason for all
this is the plans of the western countries adopted by our
system. Therefore, today there is a need to focus on self-
supporting schemes and their need. Today, when the talk
of self-reliance is happening in the country, there is a need
to increase self-reliance from these dependent schemes.
This is also the first step towards self-reliance and it is also
the basis of India's economic policy.
It is not right from both the point of view of national
honour and self-respect to follow and depend on the policy
and ideology of other nations. This is a big threat to the
existence of the nation, for which the country fought for
years and corers of countrymen sacrificed their lives. To
protect that freedom, we have to get out of the thought
of depending on others.
The British rule exploited India economically; made

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(74)
the country poor, yet the system of the country at that
time followed the same exploitative tendencies, started
following their policies. Was this policy right for national
existence and identity? At that time, many Indian scholars
considered the British rule a boon for India, and said
that the British started postal, wire, rail service in India
and connected the country to the world. It was just like
nowadays there is talk of political parties giving various
schemes and benefits to the people and development to
stay in the government. At that time, Lokmanya Tilak had
said that all this is like decorating someone else's daughter-
in-law with adornment.
While the British were developing railways, posts,
etc. for their convenience, to stay in India for a long
time and to exploit India more economically. The British
had formulated their economic policy very effectively,
how they used to produce goods from the resources of
India, in their industries and were making their economic
development by consuming it in colonies like India.
This policy of economic development was completely
exploitative, after independence, the country started
following such policies, which were completely contrary
to the nature of our country.
If the economic policy of the country had been
developed according to the indigenous resources and
needs after independence, then economic problems
would not have to be faced today. After the independence
of the country, the general public must have had such a
desire from the system of the country that now they will
end foreign dominance from the economic system.
Balvant Narayan Jog (2014)
“After the independence of the country , the people

Deendayal Upadhyay's
 (75)
naturally expected the independent government that now
foreign capital would be taken out and at least there would
never be a new import of foreign capital. The basis of our
country is the farmers. So if someone imagined that now
the Ganga of Swarajya would start flowing in the fields
of this farmer, then what was wrong in it? For this, it was
necessary that the common man should be made the focal
point and goal while drafting plans, economic decisions,
business policy, new projects and corporations of new
industries. (P.70-71)
But nothing of this sort happened, of course Swarajya
was established, but in policy making, the country could
not do anything new, which was different from foreign
rule and which is the based on nations resources, needs.
Balvnt Narayan Jog (2014)
“Balvant Narayan Jog writes that the number of
foreign companies increased drastically. This growth
was not a basic requirement of the country's planning,
because there were some of these companies that made
customer goods. As a result, foreign companies started
producing twenty items of common use and luxury in
our country such as dental, fishing equipment, tapecards,
children's milk powder, stitched clothes, cosmetics,
slippers, batteries, electric bulbs, etc. When independence
was achieved in 1947, the foreign capital in the country
was Rs 255 crore, which increased to Rs 1611 crore in
twenty years. (P.71)
These figures of economic dependence after the
country's political independence are certainly not a sign
of economic freedom or self-reliance. If these figures
had come down instead of increasing, it would certainly
have been a positive initiative to further increase the

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industrial, economic development and self-reliance of the
country. But nothing of that sort happened at that time.
If preference had been given to the domestic industries,
rules and schemes for their development had been given
importance, then perhaps there would not have been an
atmosphere of unemployment and despair in the country.
Just as self - rule was the goal of the freedom struggle,
so should the self - economy have been in goal. It was
the responsibility of the government at that time, after
independence. But this responsibility was not fulfilled by
the Government at that time.
Vishvanath Narayan Devdher (2021)
“Economics is necessary to organize the production,
exchange and consumption of money. For this, many
institutions are born in the economic field. The state also
has an important responsibility in this regard. But the
centralisation of all industries or means of production
under state ownership and management gives rise to
centralisation of economic and political power. So that's
not right. But it has to also be acknowledged that for the
beginning of the process of economic development, to
maintain discipline in the economy and to the principle
of the basic goals of the nation, it is the duty of the
State to take the responsibility of planning, directing,
regulating, controlling in the economic sector generally
and ownership and management in particular areas and
situations.”(P.79-80)
At that time, the responsibility fulfilled by the
government in the economic sector, or the economic
structure that was created, perhaps the foundation was
not laid on the originality, need and resources of the
country. For this reason, the country is facing poverty,

Deendayal Upadhyay's
 (77)
unemployment and economic problems.
Today, poverty and unemployment are a challenge in
the country. This has not been resolved in the country
for the last 75 years. Economic deprivation and economic
impact cannot be appropriate for the bright future of any
nation. Governments needed to work in this direction
before, and still is today. Today, if work is not done in this
direction, then more than half of the country's population
will spend their lives fighting for bread, clothes and houses.
This population will not contribute to the development of
the nation. Today, there is no need for only social reform
work in the country, but for employment, to give a roof
over the head, to give a secure future, governments also
need to work.
Vinayak Vasudev Nene writes about this –
Vinayak Vasudev Nene (2021)
Such a lack of money is detrimental to both individual
liability and social responsibility. A man who is always
short of money will neither be able to have a proper
conception of his body, mind and intellect, nor will he
be able to perform his duties properly as a component
of society. Such a person cannot properly follow the
purpose of life, but is also compelled to commit sins. It
has also been said here that why a hungry person should
not commit a sin. (P.50)
Therefore, while laying the foundation of the
economic policy of the nation, policy makers must take
care that the nation society does not have to suffer from
deprivation. When society of a nation is facing deprivation,
then that society is unable to give their participation in the
development of the nation. When there are shortcomings
in the system of a nation, policy rules, then the society has

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(78)
to deal with problems. In the formation of nation policy,
it is necessary to take into account the differences of the
needs of different societies, national resources, customs,
food, history etc. Only then is the real development of the
society possible. If the system takes into account the basic
needs of the society, then only the society can be happy
and prosperous.
A happy and worry-free society is artistic, functional
and aware. Only such a society can contribute to the
development of the nation. India is a country of diversity
in geographical, climatic, resources, societies, customs,
traditions, food, and basic needs. Therefore, the economy
of the country should have been built keeping all this
in mind. But this did not happen after independence.
Deficiencies in our economic policy are the root cause of
economic inequality, economic scarcity and poverty. For
this reason, the society here is divided into two parts- one,
a society with economic scarcity and the other a society
with economic impact. Both these societies cannot be
seekers of national development, because this kind of
society is an exploitative society and power influenced
exploited society. Society is divided between rich and
poor. A small section of the country's society is living a
life of luxury and the other section is living in economic
deprivation.
The World Inequality Report 2022 shows that the
richest in India increased their share of wealth in 2021
by a historic degree. World Inequality Report: In 2021,
the concentration of private wealth in the hands of the
rich became more pronounced. The share of the bottom
50% decreased to its lowest levels since 1995 to 5.9%.
(hindustatntimes.com)( 29.09.2022)

Deendayal Upadhyay's
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This kind of, increasing economic inequality not only
causes social division, but also promotes the public sector.
When Prime Minister Nehru goes to inaugurate the
ceremony (Jabalpur, Madhya Pradesh) on the construction
of a truck, Prime Minister Nehru says in the ceremony that
"I want to see both public and private sectors flourishing
and there should be some competition between the two, it
will only benefit both the sectors." At the time ( 29 June
1959 ) , Deendayal Upadhyaya wrote about the public
versus private sector in political dairy , " The account of
this ceremony was made a first - class news of the front
page of the newspapers . But the people do not see the
power of ' Shaktimaan' . The common man could not
understand why the Prime Minister had to go to Jabalpur
(MP) after suffering so much that he could press a button.
He further writes that, "As far as the dispute between
the public and private sector is concerned, the Prime
Minister said that I want to see both of them flourish, and
it is good to have some degree of competition between the
two, in which both will benefit. Pandit Nehru’s statement
is important. But do they believe in what they said? So far,
the public sector has not allowed competition. Wherever
the government enters, it acquires a monopoly, and this
is not the result of its efficiency or economic rules, but
it does so through the legal system. This monopoly and
annoying, the de-establishment of individual industries
is the reason why the public dislikes the public sector.
Monopoly leads to inefficiency, deprivation, corruption
and other vices. If Pandit Nehru believes in "some degree
of competition", let private industries function in many
areas that need not be reserved for government work for
logistical or similar reasons. This will certainly benefit

Concept of Antoday And Analysis of Economic Policy

(80)
both sectors.
Prime Minister Jawaharlal Nehru' s statement on
the public and private sector and Deendayal Upadhyaya
' s thoughts at that time both have their own meaning .
But the important thing is how to fill the gap of social
inequality? How does the benefit of development reach
the person standing in the last rung of the society? How
to solve the problem of unemployment and poverty
by giving work to every hand? Because of poverty and
unemployment, the energy of the nation is not used in the
right direction. Social inequality does not provide positive
energy to the power of the nation.
When the society is divided into economic inequalities,
both sections of the society are engaged in thinking about
self-development, rather than nation development. The
rich section of the society is engaged in maintaining its
dominance and the poor class is engaged in fulfilling
their needs. This increases the dominance of the rich and
makes the poor poorer and increases the dependence of
the poor on the rich. Deendayal Upadhyay wanted to free
the poor section of the society from economic anxiety by
bringing them out of this economic system and made the
country's economy country-friendly.
In order to uplift the people living below the poverty
line in the society, where Deendayal Upadhyay gave the
concept of Antyoday, he also tried to restore the indigenous
and traditional industries to connect the economy of the
nation with the resources of the country. When it comes
to the restoration of traditional and domestic industries,
one thing to note here is that our traditional industry was
also divided on ethnic lines, like our social caste division.
When it comes to the restoration of traditional and

Deendayal Upadhyay's
 (81)
domestic industries, one thing to note here is that our
traditional industry was also divided on ethnic lines, like
our social caste division.
When it comes to giving work to every hand by
building traditional industries, it will be very important
to give freedom to choose work. It is not necessary
that Potter's son will have to be made a pot . He can
also become an army officer, politician or even a big
businessman. However, there is a provision for freedom
of work in our Constitution. But there is a lot of difference
between theoretical and practical life. But the traditional
structure of rural life, conservative societies, is still alive.
They can never make a shoe-making cobbler perform
religious rituals, be it a great scholar. Even after 75 years
of independence, we cannot imagine it. It is not that our
society has not changed at all. In the education sector,
army, politics, constitutional and important positions
of the country, every section of the society has got the
opportunity to reach and work.
This is the same situation when Dr. Bhimrao
Ambedkar, despite being a high official, his peon used
to refuse to give him water. On March 18, 2018 when
President Ram Nath Kovind and his wife Savita Kovind
went to visit the famous Jagannath temple in Puri, they were
abused due to caste discrimination. When the President,
who is holding the highest constitutional office of the
country, can be mistreated, what will be the condition of
the general society? Therefore, merely making rules and
regulations on paper cannot change the mindset of the
society, which was proved by such incidents that took
place after independence. Therefore, there is a greater
need to work towards how to change the social mindset

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along with making rules and regulations. Only then will
the freedom of work be practical.
The structure of India's economy is such that the
condition of a farmer preparing raw materials for an
industry or a laborer who builds a building is much lower
than that of an industrialist and a building owner, even
though they are the foundation of both these types
of development. When the foundation of any kind of
development work is not strong, then that flourishing and
developing structure starts staggering. Even a small gust
of wind can bring it down. Therefore, there is a need to
strengthen the farmers, laborers and craftsmen. Due to
which he started believing in himself, not relying on the
facilities given by the governments. So that the person
standing on the last rung of the stair of development
starts coming up on his own. The last person will start
walking from the last rung only after making changes in
the economy from time to time as per the requirement.
Some suggestions on how to develop the person
sitting on the last pedestal-
1. The development of the last man cannot happen as
long as there is the existence of huts behind the palaces.
Work will have to be done to convert these huts into good
homes.
2. For the development of the poor person sitting on
the last rung, there is a need to work with a positive and
without political intention. Only then the development of
the poor person standing on the last rung is possible.
3. The development of the person standing on the
last rung cannot take place unless the craving for wealth
accumulation of the other section of the society is not
controlled.

Deendayal Upadhyay's
 (83)
4. The development of the last person is not possible
until the government takes information about who should
get the benefits of government schemes related to the
development of the last person and who is getting it.
5. For the development of the last man, the gap of
economic inequality has to be filled. Some meaningful
steps have to be taken for economic equality.
6. The development of the last person can be possible
only when the basis of the plans is in line with the Indian
nature, needs and environment.
7. In the economic policy of the country, giving
importance to industries based on indigenous resources
of the country, indigenous industries will develop and the
possibilities of development of the last person will increase.
8. The development of the last person can be possible
if once the government gives minimum standard of living
to this class and maintain it, Arrangements are made to
provide employment according to their work skill and
ability.
9. By ensuring the provision of work to every hand,
along with the problem of unemployment and poverty,
social evils will also end and every person will contribute
to the development of the nation by engaging in his work.
When the society is prosperous, no one will stand in the
last rung.
10. This problem can also be solved by making policies
by studying practical requirements and on the ground.
11. Decentralized economy can also be helpful in
solving economic problems. Just as the government of
the village is becoming helpful in the development of
the village due to political decentralization, in the same
way economic decentralization can also be helpful in the

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development of the person standing at the last rung of the
society. Deendayal Upadhyay and Gandhi also advocated
this.
12. The development of the last person of the society
is not possible only by making policy and providing
facilities by the government, but self-confidence and self-
respect have to be awakened in them.
13. When the ability to understand the pain of the
oppressed and the poor is developed in the governance
system, then the development of the last person will start.
14. In order to give work to every hand, more
importance will have to be given to indigenous industries
and at the same time awareness of Swadeshi will also
have to be created in the society so that people's attitude
towards Swadeshi rather than Chinese and foreign goods
be awakened and the problem of poverty be solved.
15. Just as in political democracy, everyone has been
given the right to vote and participate in governance, in
the same way, by adopting economic democracy, giving
everyone the right to work, the right to choose work, it is also
possible to have constructive and positive development.
This work will not only be done by the formulation of
principles, but in practice also, the development of the
last person will start from its lane.
16. Forcing them to choose some traditional work
and arranging for strict action on caste-specific behaviour
can also help in the development of this section of the
society which is not exercising constitutional rights.
17. The development of the last person is possible
not by exploitation but by cooperation. Therefore, first
the system and the elite section of the society will have to
give up this tendency.

Deendayal Upadhyay's
 (85)
18. The development of the last man cannot be
possible unless India adopts its belief that 'everything for
all' and for everyone's care. Only then the exploitation of
the last person of the society will stop.
19. Apart from Deendayal Upadhyay's Antodaya
concept, no other new scheme was also made on time
and as per requirement. Even by making a new plan in this
context, some new dimensions can be developed.
20. When we carve out the art of the last, give him/
her a chance to develop, explore their creative potential,
even then the growth of this class can be accelerated.
21. Just as the political leadership capacity does not
get a chance to emerge in the dictatorial system, similarly
the development of heavy industries also does not give a
chance to the people's earning capacity to emerge. If this
potential of the people is given a chance to emerge, then
the person standing on the last rung can also use his work
capacity to give a good life to himself and his family.
22. By taking the poor and exploited section of the
society out of the inferiorty complex, promoting industries
based on their working capacity, the development of the
poor, exploited and last rung society can be possible.
23. Just as nation reconstruction is important, in the
same way they should be revived to give their rights to the
exploited and poor section of the society.
24.‘lq•L; ewyea /ekZ’
25. For the development of the last person, only the
person standing at the last rung of the society should be
asked what are their needs and desires so that they can be
able to develop themselves.
26. For the development of the last man, small scale
industries run by the people standing at the last rung,

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ancient weavers industry, craftsman, industry of potters,
women household industry of basket makers, shoes made
by local cobbler, and those who selling vegetables in the
streets have to be strengthened.
27. It is also necessary to address the inequality of
income for the development of the last person. Because
more money than necessary gives rise to exploitation and
less than necessary compels one to become exploitative.
28. Setting the maximum and minimum limits of
income can also solve the problem of poverty to some
extent.
29. Eliminating the huge gap between income and
expenditure can also solve this problem to some extent.
Because there is an income of 1000 and if there is an
expenditure of 1500, then the level of the last person will
go down further.
30. Even if the condition of dependence on someone
is abolished, it can be possible to solve this problem,
because just like a dependent country is dependent,
the dependent person also lives like a slave. Therefore,
getting them out of this situation is necessary for their
development.
31. The foundation has to be strengthened for the
development of the last person, because giving only in
cheap rate ration, free electricity, water, and cheap rate
cylinders, building houses for them is not a means of
development of more people but making them more
dependent. For the development of the last person, should
not be dependent, but should be made self-dependent.
32. The development of the last person can happen
when he gets a friendly environment and opportunity to
discharge his responsibilities. Space should be given to

Deendayal Upadhyay's
 (87)
choose the work and contribute to the work.
33. For the development of the people standing at
the last rung, the ability, capacity and energy inherent in
them will have to be given the right direction and the right
to show their ability.
Suggestions for Indian Economic Policy
After studying the thoughts of Deendayal Upadhyay,
some suggestions related to Indian economic policy-
1. In the making of the country's economic policy,
the working capacity of the people of the country, the
efficiency of the people and the preference of the resources
of the country, are the identities of a successful economy.
Therefore, there is a need to give utmost importance to
these aspects in the economic policy of the country.
2. At the centre of the formulation of the economic
policy of the country, along with national defence, security
of borders, according to the diversities of the country,
studying the needs, traditions, nature, available resources
of the country and determining the policies accordingly,
this is the characteristic of a prosperous economy. All
these need to be kept in mind while formulating India's
economic policy.
3. By giving importance to the local traditional
industries at the local level, along with giving employment
to the people there, and motivating them to maintain the
existence of their traditional industries by the coming
generations and to develop this area from the point
of view of tourism and trade. It is necessary to make
maximum efforts to develop.
4. The country's resources and the country's local
people are the foundation of the country's economy.
Therefore, if the country has to be made self-dependent,

Concept of Antoday And Analysis of Economic Policy

(88)
the local people of the country must first be made self-
dependent by the local level industries and resources.
When the foundation of the country's economy is strong,
then only the nation will be prosperous and strong.
5. The structure of the country's economy should
be established in such a way that the traditional and
small industries are not affected by the established heavy
industries and their importance remains. So that the
benefit of the development process reaches the person
standing on the last rung.
6. To empower the economy, it is also necessary to
have a strong option of its own. India has not prepared
any alternative of its own in the past except imitating
western industries and development. That is why financial
problems also had to be faced. Promoting the creative
potential of the country will give positive results to the
country.
7. Deendayal Upadhyay has given importance to
economic democracy, which is necessary for economic
development. With this, the self-employment sector will be
strengthened and the process of economic development
will also move forward with the decentralized economy.
8. Attention will have to be given to the options
and areas of career opportunities while formulating the
economy. With the development of more options, the
problem of unemployment will be solved, as well as
economic development will also get momentum.
9. In the economic policy of the country, small artisans
and industries of villages, localities, have to be given place
and policies have to be made for their development. So
that the economic problems of the country and society
can be solved.

Deendayal Upadhyay's
 (89)
10. For economic development, it will have to be
arranged in the economic policy that along with the
production of goods and development of resources,
attention will also have to be given to improving the
quality of the goods produced. Proper arrangements will
have to be made for the consumption of the produced
goods; otherwise the search for mandis can also become
a big problem.
11. Development from an economy is possible only
when the country's resource-driven industries are given
place in it and the economy in which there are possibilities
to develop the country's model, because only possibilities
give positive results. That's why all these should be given
importance while formulating the economic policies.
12. It should also be kept in mind that the artisans
decorating the building of economic development should
be local and native. This will provide an opportunity to
develop local skills and also solve the economic problems
of the people.
13. While formulating the economy, it is also necessary
to see how to get more income from less resource and
how to avoid exploitation of resources. Because today,
instead of exploiting the resources, there is a need to work
on the policy of protecting them.
14. In financial matters, instead of following the
imitation of others, it is more important and beneficial to
work on the method of self.
15. Instead of centralization of the economy, giving
importance to the decentralization of the economy can
open up new dimensions of economic development.
16. Before taking any major economic decision in

Concept of Antoday And Analysis of Economic Policy

(90)
economic policy, the small factors affecting it should be
considered.
17. India has to have faith in its policies, resources
and people's potential for economic development, only
then the path of development can be achieved.
18. The economic system, whether of a nation or an
individual, should not be dependent. Because dependency
is the biggest obstacle in the path of individual and nation
development.
19. Decentralization, which is the fundamental
concept of India, has to be followed because this method
will be helpful in speeding up our development path and
in balanced development.
20. Evaluation, study and analysis of economic
policies is also necessary to assess and improve the
shortcomings in the formulation of policies. Therefore,
focusing more on these facts can also increase the pace of
economic development.
There is no doubt that these policies do not seem
so relevant in today's modern times. But it is also an
experience-based truth that the construction of big
development buildings has become possible only with the
contribution received from small bricks, stones and gravel.
That's why Deendayal Upadhyay, Mahatma Gandhi and
many other Indian scholars considered the development
of villages necessary for the overall development of India.
The main reason for this is that in real India there are only
villages, the raw material for our industry is available from
the village, Our skill develops in villages. That's why the
country's identity, traditions, culture flourish only in the
villages. So when the villages develop, everything will be
fine. All the problems will start getting resolved.

Deendayal Upadhyay's
 (91)
Self-reliant India and Deendayal Upadhyay
Deendayal Upadhyay wanted to see the country
self-dependent and strong and believed that to make the
country strong and economically self-dependent, only
the country's rural industries would be useful. That's why
Deendayal Upadhyay advocated small scale, cottage and
micro industries. And he considered them the backbone
of the country's economy. Before the Corona epidemic,
the country may have found this method undeveloped and
ancient, but after the Corona epidemic, the importance of
Deendayal Upadhyay's plans and vision became clear.
Deendayal Upadhyay was a great economist with
vision. That's why when the country got political self-
reliance in 1947, Deendayal Upadhyay considered it
necessary to give importance to the subject of economic
self-reliance, because political self-reliance is crippled
without economic self-reliance. But the government
did not pay any attention to this. For this reason,
India's economy unknowingly started moving towards
dependence. Workers who were earlier owners of their
own small industries, have left their homes and villages
to work in heavy industries. Now they have become
employees of big industries or can be said like this, now
they have become dependent on big industrialists.
Small and micro industries of the village and locality
started shutting down. The artisans of the small industries
of the village kept migrating to the cities. People also
accepted the modern and developed life of the cities
as civilized and belonged to it. The country also started
moving forward with technological development. But the
concept of self-reliant India given by Deendayal Upadhyay,
Gandhi, Tagore was forgotten. In 2019-2020, when the

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whole world came under the grip of Corona pandemic,
India too did not remain untouched by it. Along with
huge human loss due to this epidemic in the whole world,
there was a big change in the social and economic system.
The society came to know and experienced the gap in the
social values, social relations, relationships in the society.
The intensity of relations and the importance of affinity
started to revive. People started coming back from the
cities to their homes, villages and near and dear ones. The
importance of social relationships started increasing.
Due to the Corona epidemic, the people who left their
homes and villages and migrated to the cities, once again
began to understand the importance of their ancient,
traditional, ancestral industries. After the epidemic, many
people returned from the cities and started looking for
employment in their villages and localities. A major reason
for this is that due to the epidemic, a large population of
the country also became unemployed. Many big industries
were locked at that time. It was at this time that the country
realized the importance of the country and its resources.
This was the time when the country and the country's
government also remembered Deendayal Upadhyay and
his concept of self-reliant India, which was given by
Deendayal Upadhyay in the 50s.
On January 12, 2020, when the Prime Minister
of India was announcing the economic package after
the recession caused by the Corona epidemic, the he
announced to give special importance to the development
and welfare of micro, small and medium industries. The
Prime Minister made the country self-dependent through
small and micro industries, and also put the importance
of these industries in front of the country.

Deendayal Upadhyay's
 (93)
If the goal of self-reliant India is kept as a special
provision in the Indian economic policy, then India will be
economically empowered. Because only Indian industries
will make India self-dependent. When it comes to Indian
industries, only cottage, small and micro industries will
come in it. It is natural that these cottage, small and micro
industries will be benefited.
In these industries, people working on small scale
like rehri, ferry will be involved, and only they will be
benefited. In this way, if people and industries working on
a small scale will be benefited, then the goal of Deendayal
Upadhyay's Antodaya concept will also be fulfilled. Along
with this, these industries will also fulfill the needs of the
local society, then the local people will also be benefited,
because good and quality things will be available to the
people at the local level.
During the corona pandemic, the whole society had
experienced how it became difficult for people to get their
daily needs. All this happened due to the fall in demand
and supply. In adverse circumstances, only local industries
can bring stability in demand and supply, the whole world
experienced it at that time.
After the Corona epidemic, it has been proved that
local industry is the best option to keep pace with local
needs and demand and supply. It is the small, cottage and
micro local industries that can play an important role in
making the country self-reliant, because –
-
These industries can meet the local needs even in adverse
times. With this, on the one hand, the things of local need
will be available in the street, locality, and on the other,
the income of the people working at these small level will

Concept of Antoday And Analysis of Economic Policy

(94)
also increase. In this way, the demand of the people in the
society will be fulfilled and due to the local industries, the
supply will also continue to be fulfilled.
Local for Vocal, this slogan of the time of Corona
pandemic, gives importance to local industries for
local needs. Milk, fruit and vegetable industries will be
benefitted by this.
With the increase in the importance of local industries,
the migration of people from the villages to the cities will
stop.
People living in the booming cities and slums will
start living in their homes in their villages.
With this, local people will easily get the quality goods
of local need.
Local cobblers, potters, holticulture, agriculture,
poultry farms, fisheries and milk production will be
benefited from Local for Vocal. These industries will
make the local people self-dependent and India will also
become strong as a nation. With this, India will also be
able to face adverse situations.
By developing local industries, instead of looking for
government jobs and employment in cities, local youth will
start giving importance to starting their own work at local
level, this will also solve the problem of unemployment.
Because today the number of educated unemployed is
increasing in the country.
One more benefit from the development of local
industries will be that local industries will develop and the
income of the local people will increase, due to which the
national income will also start improving.
The exploitation of laborers by heavy industries
will stop and the man power of the country will not be

Deendayal Upadhyay's
 (95)
exploited, and this man power of the country will be
engaged in functional, productive and creative works.
After the Corona epidemic, the country truly knows
and understands that western industrialization and
technology cannot solve local problems in critical times.
This was the time, when the country came to know
the importance and specialty of the Indian economic
policy suggested by Deendayal Upadhyay, that now
after political self-reliance, what is the importance of
economic self-reliance. Now the time has come for the
country to pursue the goal of self-reliance and strengthen
its industries and villages. The place that the countrymen
gave to the country's independence at the time of national
independence, should now be given to develop indigenous
industries with the same enthusiasm.
Studying the thoughts and plans of Deendayal
Upadhyay, it becomes clear that Deendayal Upadhyay
was a great thinker and knower who understood the
problems, needs, sentiments of the country. That's why he
highlighted the importance of Indianization and Indian
resources and inspired the countrymen for the use and
development of all these.
Evaluation of the thoughts of D. Dayal Upadhyay-
Deendayal Upadhyay created an alternative economic
policy keeping the cultural indigenous projects in front,
due to the absence of country-friendly economic policy
implemented in India after independence. This option
given by Deendayal Upadhyay in the economic field is not
only a reflection of his discretion, intelligence, but it is also
going to give highest place to the respect of indigenous
projects. Deendayal Upadhyay has tried to remind the
countrymen that the way every person's aim during the

Concept of Antoday And Analysis of Economic Policy

(96)
freedom movement was to boycott the British rule and
foreign goods. After independence the British rule did
not exist, but after independence we forgot our second
objective. The exploitation of indigenous industries
did not stop even after independence, but the level of
indigenous industries of our country itself kept on falling,
due to which the foundation of the country's economic
development got weakened.
After independence, domestic goods and industries
were not treated with respect and the dominance of foreign
goods and industries continued. Deendayal Upadhyay
was trying to draw the attention of the countrymen
towards this. Deendayal Upadhyay has not asked to
oppose machines and modernization, rather he has asked
to promote, respect and pace indigenous industries and
projects by adopting mechanical development in an age-
friendly and country-friendly manner. Keeping in mind the
overall approach of development, it has been talked about
saving small, cottage and micro industries from being
ignored and exploited. Because in adverse circumstances
only small industries, which are the foundation of big
industries, work to save them.
Deendayal Upadhyay was in fact a supporter of
decentralized labour-intensive industrialization. He did
not consider it right to adopt machine-oriented modern
industries in newly independent India, but was not
an opponent. This idea of Deendayal Upadhyay was
according to the circumstances of India at that time.
Deendayal Upadhyay had experienced from the changing
systems of the country after independence that due to
these industries, the problem of unemployment was
increasing in the country and native industries were being

Deendayal Upadhyay's
 (97)
exploited. That's why Deendayal Upadhyay's economic
policy, which was an alternative to India's economic policy
at that time, was based on small capital and small industry.
If Deendayal Upadhyay's plans are kept between
the society and the nation in an unbiased manner in
India, then whenever there is talk of using local goods
and development of indigenous industries, economic
decentralization in the country, Deendayal Upadhyay
will definitely be remembered. Because Deendayal
Upadhyay worked in his writings, speeches, plans, policies
to strengthen the development of the village, to use the
resources of the country and to motivate the society to
avoid the dangers of economic centralization.
Deendayal Upadhyay was a mantri and president of a
political party. Even in this form, in the form of economic
policy he prepared in the agenda of the political party, he
gave importance only to cottage industries, right to work,
restrained industries to make indigenous, self-reliant
and self-dependent of the general public. This policy of
Deendayal Upadhyay was a suitable policy to face every
situation; the society knew and understood his policy in
adverse circumstances. But due to ideological differences,
his policies were not given importance in the system. The
upcoming system and generations must keep in mind that
giving place to ideological differences in the interest of
the country only harms the country and the society.
Deendayal Upadhyaya's philosophy, policies and
thoughts have a deep impact of Indianness, it is natural
that his philosophy is derived from Indian origin and
this philosophy supports decentralization. Deendayal
Upadhyay is always seen saying that the basis of our
economy should be our villages and people. No one can

Concept of Antoday And Analysis of Economic Policy

(98)
deny this truth that only the villages of India can play the
most important role in making India self-reliant.
Deendayal Upadhyay has written in his book “Hkkjrh;
vFkZuhfr fodkl dh ,d fn'kk” (A Direction of Indian
Economic Policy Development) that, "It is necessary that
we become self-dependent in the economic field. If the
fulfilment of our programs depends on foreign aid, then it
will definitely affect us directly or indirectly. We will come
under the economic influence of aid-giving countries.
We will have to remain silent in many places in order to
save possible obstacles in the successful fulfilment of our
economic plans.
It is natural that if they remain under the influence of
aid-giving countries, they will never be able to take self-
determination, which is nothing less than slavery. That's
why India has to become self-dependent, capable of taking
self-determination. For this, India cannot ignore India's
villages, its people, its farmers and its resources. If the
people of the village, the farmers will be prosperous, the
resources will be used properly, every hand will get work,
only then the solution of unemployment and economic
problem will start.
If the problem of unemployment is resolved, then the
migration of farmers and laborers of the country towards
the cities will also stop. Cultural loss due to migration
will also stop. People will get relief from the increasing
population in the cities, the painful life of slums, people
will start living in good houses of their villages and
will be able to lead a good life. Decentralization of the
economy, development of small industries can be done
only by using the resources of the villages and the skills
of the people of the villages. The country understood and

Deendayal Upadhyay's
 (99)
experienced this option given by Deendayal Upadhyay in
adverse times(corona pendamic) like –
-When the big industries of the cities were locked
or closed due to the Corona epidemic, at that time the
unemployed people who returned to the villages from the
cities got support from the villages and the resources of
the villages only.
- When the daily items that were supplied from big
cities to small towns stopped being supplied due to the
epidemic, then the small shopkeepers, farmers, milkmen,
vegetable vendors of the village, locality fulfilled the needs
of the people at that time and fulfilled their responsibility.
- When the neighbours of the cities left each other
in distress during the epidemic, the relatives of the village
gave their support, in this way the village played a good
role both materially and spiritually in adverse times.
It is necessary for the country to maintain the
importance of indigenous projects and industries because
they are timely and country friendly. That's why it is
the responsibility of the country's system to maintain
their respect and importance. On this side, Deendayal
Upadhyay made constant efforts to keep the attention
of the country and the system. For this, Deendayal
Upadhyay made the society and the system aware through
his writings, speeches and plans. For this, Deendayal
Upadhyay said, "In order to increase production in the
industrial sector, to make the public economically self-
reliant and to arrange for equal distribution of property,
we have to re-develop the cottage industries. The entire
economic structure in ancient India was based on these
cottage industries." At that time, not only the country was
self-dependent, but even its smallest unit, the village, was

Concept of Antoday And Analysis of Economic Policy

(100)
self-dependent. For economic independence, we have to
rebuild this backbone. (25 January 1954, Panchjanya)
Foreign industries have given rise to the problem
of unemployment, because the craving for work in big
industries made the villages migrate to the cities and when
all the migrated people did not get work, some people
started driving rickshaws, cleaning people's homes, taking
care of children and started doing the work of looking
after, making bread etc. In this way a large number of
people left the respectable life of their villages and became
servants in the houses of others in the cities. Because of
this, the lives of many people have come into a state of
dependence. Deendayal Upadhyay wanted to free the
society from this dependent situation.
Solution to the problem of unemployment-
Deendayal Upadhyay considered the main reason for
the problem of unemployment to be the deficiencies left
in the economic policy, so he prepared his plan to fulfil
this deficiency, which is a big and meaningful option. The
main points of his plan are like –
1. Skilled and holistic education-
Skilled holistic education can be a great option to solve
the problem of unemployment. Professor Raghavendra
Prasad Tiwari writes in Panchjanya weekly that, "In
ancient times, 16 subjects and 64 skill-based courses were
taught in Gurukulas. Therefore, every rural community
was endowed with some kind of skill. He has written that
21st century is not only knowledge is undergoing changes
and challenges in terms of nature, form and innovations,
but also in the context of knowledge economy and social
concerns.
The world today is passing through technological

Deendayal Upadhyay's
 (101)
developments and changes, which are happening at a very
fast pace. That's why it is necessary to give importance
to connecting today's generation with creative and
innovative skills. That's why Prof. Raghavendra Prasad
has given importance to that method of ancient India
in which he has talked about giving importance to skill-
based education system. (6 Sep 2022)
Therefore, to solve the problem of unemployment,
the system of skill-based education will have to be started
from the village level and importance will have to be given
to indigenous rural skills, this will start using the resources
at the local level and the people using these resources will
Will also start getting employment.
2. Importance of Self (swa)-
Dr. Manmohan Vaidya writes that after the Second
World War (1945), Britain, Germany and Japan made a
new beginning. Israel also regained its nation in 1948 after
hundreds of years of struggle. India also got independence
in 1947 after the partition of the country after centuries
of slavery and exploitation. Today, we see these countries
making new beginnings almost simultaneously, so
compared to India, the condition of these four countries
looks very good, what would be the reason?
When any country formulates policies without
keeping in mind its own capacity and means, it cannot be
successful. The same happened in India. Further he has
written, in his historical essay "Swadeshi Samaj", Gurudev
Rabindranath Tagore writes that, "We have to become
what we are first." It is a wonderful coincidence that
today when our country is going to celebrate the Amrit
Mahotsav of Independence, then such a period has come
when India as a nation is trying to create a new identity on

Concept of Antoday And Analysis of Economic Policy

(102)
the basis of its "swa" - but it is being opposed. Why does
it happen? This should also be considered. (Panchjanya 7
August 2022)
An understanding has to be developed towards the
damage caused by the impact of foreign objects. One has
to develop understanding towards "Swa". Due to which
indigenous industries, indigenous education, indigenous
resources will get importance. In this way, when the
indigenous industries will develop, then the solution to the
problem of unemployment will also start. Rural industries
will start reviving.
3. New dimensions of employment have to be
developed-
India is a nation full of natural beauty and resources.
That's why more possibilities of employment can be
developed here. Where natural beauty can enhance the
possibilities of tourism industry and create employment
opportunities, the same rural resources can also create
new industries along with traditional industries, just need
to pay attention to this.
4. Modification of traditional industries-
The problem of unemployment will also begin to be
resolved by developing traditional industries in a new form
with the changing times. For any kind of development, the
country, its conditions and resources have to be kept in
mind, because India's diversity is not suitable for uniform
plans.

Deendayal Upadhyay's
 Conclusion

The Antodaya concept given by Deendayal Upadhyay

is a lifesaver for the people living below the poverty line
in the country. The principles and thoughts of Deendayal
Upadhyay are based on the ground reality of this country,
on which the country's system did not work for a long
time and did not take any practical steps. Because of this,
development could not happen at the grassroots level in
the country. Due to which one section of the society kept
on developing and the condition of one became more
pathetic. The pathetic condition of the people of this
class, the lack of policy making, the intention to do politics
on the bread of the country's poor, as well as ignoring the
requirements, principles, concepts, philosophy, resources
of our own country, is responsible for the stability of this
situation is also responsible.
In view of the inequalities, growing it as a tradition is
also a major factor in poverty and unemployment. It is the
growing selfish ambitions inside man which is increasing
his tendency from 'we' to 'me'. When pride comes in place
of self-respect, everything starts to develop in man like
feeling for me, which is totally against nature. This is the
biggest factor in the politics of exploitation. It does not
(104)
allow one's skill to emerge and suppress one's expression.
Due to which the economic inequality and problems
flourish.
Concept of Antodaya and his Economic Analysis,
this is an introduction to Deendayal Upadhyay's real and
deep knowledge of the country's ground condition and
problems. Deendayal Upadhyay's economic analysis is his
in-depth study to solve the country's economic problem.
In which he has told that in which direction the economic
policy of the country is taken, there is a possibility of
improvement and development. In today's time, the main
reason for the pathetic condition of a section of the
society is economic inequality.
There must have been some other reasons for this
disparity in history. Deendayal Upadhyay wanted to solve
this problem in independent India by giving rights to this
section of the society which is economically and socially
backward. Therefore, in the economic development of
the country, first, that class which is on the last rung of
the society in terms of every facility and is in need, has
talked about their development first.
Without touching the social structure of inequality,
Deendayal Upadhyay tries to solve the problem of
economic inequality first, because it is possible to solve
many other problems of the society with economic equality.
Economic inequality, scarcity and needs force man to go
towards slavery. Inequality in human society is born out
of lack. It is also not possible to get the contribution of
the entire public in the development of the country based
on inequality. That's why Deendayal Upadhyay wanted
to ensure their contribution in the development of the

Deendayal Upadhyay's
 (105)
country by giving their rights to this deprived section of
the society.
Economic inequality not only affects social
development, but also promotes symbols of injustice such
as deprivation, influence, ruler-ruled, slave-owner. After
independence, Deendayal Upadhyay wanted to speed up
the development of the country only after removing all
these elements. Deendayal Upadhyay wanted to develop
Indian economic policy by linking it with Indian resources
and wanted to start this development from the last person.
This concept is an important concept of Deendayal
Upadhyay thinking which is based on his experience. It
was the experience of Deendayal Upadhyay that a destitute
man cannot be able to discharge his social responsibility
because he is engrossed in his own problems and needs.
Every person should get his right in the society. So that
he can become an ally in the overall development of the
society and the nation. The existence of economic scarcity
and influence is not only the factor of social inequality, but
also the major factor that hinders development. Economic
influence or economically strong society only exploits the
society suffering from economic deprivation and poverty.
Deendayal Upadhyay in his Antodayay concept has
talked about uplifting, developing or giving rights to this
exploited section of the society first. Due to which, first
social equality will be established and then every member
of the society will be able to contribute in the development
of the nation. Because Concept of Antodayay simply
means that development of the person standing in the
last row of the society.
If the economic policy of any country is made
keeping in mind the upper class of the society, then
Concept of Antoday And Analysis of Economic Policy
(106)
the development of the last and poor person cannot be
possible. This is universal truth. The development of the
entire society cannot be possible with such economic
policies and plans.
After independence, this happened in India. Due to
which the person sitting on the last rung of the society
or the poor person continued to be exploited, just like
the whole of India and the resources of India at the time
of colonialism. Deendayal Upadhyay wanted to rid the
society of this exploitative policy of the economy. This is
reflected in the thoughts, actions and plans of Deendayal
Upadhyay.
Deendayal Upadhyay wanted to give justice and rights
to that section of the society, who are not able to give
education to their children, are not able to fulfill their
children's dreams. Those who are living in kutcha huts,
who do not have their own house. Deendayal Upadhyay
wanted to give a good life to the poor and exploited
sections of the society, like other resourceful sections of
the society. Because he had seen and experienced that the
life of the villages was stagnant, the development had not
gained momentum. He wanted to speed up the life of that
society and village, where education and development had
not yet reached.
India is a country of villages, and the pace of
development is slow only in the villages of India. Studying
the thoughts of Deendayal Upadhyay shows that he
had told from his experience that India can become an
economically strong nation only if importance is given to
the development of India's villages.
Deendayal Upadhyay wanted to make the people of
the village self-dependent by connecting them with the
Deendayal Upadhyay's
 (107)
employment resources of the village itself. The foundation
of the economic development of the country can also be
laid with the resources of the village. It is only through
this policy that the contribution of the last person will
accelerate economic development.
This is a major weakness in the making of India's
economic policy that where there are resources and man
power, there is poverty and unemployment. Deendayal
Upadhyay wanted to rectify this lack of economic policy.
It is also seen in the thoughts and actions of Deendayal
Upadhyay that he wanted such a policy, which could lead
to the overall development of the country.
Deendayal Upadhyay did not want people to leave
their work, home and village and migrate to the cities and
be forced to live as laborers. Because, with this they will
be able to work only for their needs and will not be able to
contribute to the development of the nation. Deendayal
Upadhyay was looking for a way to ensure everyone's
participation in the development of the nation.
Deendayal Upadhyay wanted to give a new direction
to development by ending the existence of the tradition
and thinking of kingdomship and colonial system. So that
humanistic and evolutionary thinking can be developed.
Deendayal Upadhyay, with his Antodaya concept, wanted
to provide justice to every section of the society, who were
subjected to social, economic and human exploitation,
due to which they remained neglected from all sides.
Deendayal Upadhyay's Antodaya concept is an
important principle not only of India, but of providing
justice to every exploited class of the world society. This is
such a principle, in which development of all can be made
possible with love, kindness, cooperation, and harmony.
Concept of Antoday And Analysis of Economic Policy
(108)
Apart from the development of the person sitting at
the last rung of the queue, Deendayal Upadhyaya was also
working and trying to improve the Indian economic policy.
'Hkkjrh; vFkZ uhfr fodkl dh ,d fn'kk', this is his important
book related to it. Apart from this, Political Diary is also
an important book related to this.
One reason for the large scale social inequality and
economic inequality in the Indian society is the lack of
economic policy. In a democratic system, it is possible
to solve the problem of economic inequality by law and
gradually it can be brought into practical form. After
independence, the country should have taken effective
steps in this direction, but it did not happen. That's why
Deendayal Upadhyay was continuously working in this
direction, preparing plans.
The rich class of the society was continuously
exploiting the poor deprived class of the society with its
dominance, with the power of money and even now it
is continuously alive in more or less form somewhere.
Getting to the root of this problem is still a big task.
Soon after independence, when India became free
from British exploitation and colonialism, if at the same
time a strong policy had been made against the exploitative
tendencies inherent in the society, these exploitative
tendencies might not have remained today. Deendayal
Upadhyay used to feel annoyed by the government and
the system not paying attention to this. This was the
reason that Deendayal Upadhyay prepared the concept of
Antodaya on the one hand and at the same time started
preparing a new framework of Indian economic policy to
promote ancient Indian traditional small scale industries.

Deendayal Upadhyay's
 (109)
He also suggested to the government and the public to
make the Indian economy stand up with Indian resources.
Deendayal Upadhyay believed that the model of
America and Russia cannot be successful in India to
remove poverty from the country and speed up economic
development. The models of America and Russia are
suited to the environment, resources, requirements of
their country and which cannot be right for India in any
way.
India should have started with small industries and
not heavy industries. Because the people of India were
familiar with small industries. Therefore, if we started
with these small industries, it would have been easier to
move forward in the path of development. India does not
oppose the development of heavy industries here, rather
India had to climb the stairs of development with small
industries here. It was only after climbing these steps of
development that one could understand the heavy industry
and the subjects related to it. But this did not happen, in
an attempt to climb straight up, all the problems remained
on the ground.
Deendayal Upadhyay wanted India to preserve the
freedom achieved after a long struggle of 200 years.
Along with India's political independence, the economic
resources, which were exploited by the British, should
be preserved and used for the development of the
country. Similarly, by protecting our culture, language and
education, build the foundation of development. But this
was not happening, rather India was becoming a devotee
of western modernization after getting freedom from
British colonialism.
After independence, India, instead of believing in
Concept of Antoday And Analysis of Economic Policy
(110)
itself and its own policies, considering its own policies as
uncivilized, went on giving importance to such thought
and tradition which was not its own, due to which the
western influence kept on increasing in the country. At
that time, Deendayal Upadhyay took the responsibility
of guiding the nation. Along with guiding the country
and the society, Deendayal Upadhyay also set objectives
for the economic development of the country. Because
Deendayal Upadhyay did not want the country and society
to come under the influence of other countries for their
needs due to economic problems.
Deendayal Upadhyay always tried that before setting
the goal or policy of economic development, it is necessary
to arrange that –
-First of all ensure the availability of facilities to every
person to live his life, so that every person can contribute
in every field of development.
- It will also be necessary to see how to ensure the
arrangement of employment, identifying the areas of
employment, exploring the possibilities is also necessary
before determining the economic policy.
Similarly, it is also necessary that geographical
differences and availability of resources should also be
kept in mind at the time of determination of economic
policy, which is very important considering the diversity
of India.
Similarly, for the development of the economy, it is
also necessary to study the ground reality, availability of
resources, public power, work capacity etc. with a positive,
constructive, initiative. It is also necessary to keep in mind
that how indigenous resource-based industries should be
promoted, which can provide permanent employment to
Deendayal Upadhyay's
 (111)
the people. Studying the thoughts of Deendayal Upadhyay
proves that he was making every possible effort that how
India and the people of India can be made self-dependent.
How India can be established as a strong nation. Deendayal
Upadhyay was working keeping in mind the ground reality
to fulfill this objective.
Deendayal Upadhyay wanted to connect the people
of the country with this pious work of his. For this, he
wanted to give his right to the poorest section of the
country. Deendayal Upadhyay's thoughts, plans, his
writings and speeches prove that along with being a
skilled politician, he was also an economic policymaker,
social connoisseur, culture lover and a great protector of
human values. If we look at Deendayal Upadhyay from
the perspective of complete knowledge and contribution,
it can be said that he was an ocean of immense knowledge.
Deendayal Upadhyay, as a great economist, was a thinker
and a warrior with deep knowledge of the ground reality
of the country.
Deendayal Upadhyay was aware of every problem
of the country, be it economic, social, political, linguistic
or regional and had a deep understanding about all of
them. For this reason, he was not in favor of adopting the
big and heavy industrial method or modernization at all,
because he knew that this modernization would destroy
India's small industries and the people working in it would
become unemployed.
It is also clear from the thoughts of Deendayal
Upadhyay that he used to give more importance to
fundamental ideas, fundamental resources and real needs.
'Hkkjrh; vFkZ uhfr fodkl dh ,d fn'kk' is a very important
work of Deendayal Upadhyay, which is based on the real
Concept of Antoday And Analysis of Economic Policy
(112)
needs of India. In this, Deendayal Upadhyay explains
that we cannot solve problems without knowing our own
problems. He also made it clear that the solution or policy
done without knowing the problem is short term, it gives
success for some time. Such policies are not beneficial for
the long term. That's why Deendayal Upadhyay always
wanted and also alerted the governments to solve the
problems of their country or make policies according to
the country and the era.
British colonialism harmed the country's ability to
think, understand, decision making power, believe in
itself and its own resources. Deendayal Upadhyay tries his
best to awaken the lost self-confidence and potential in
the people of the country after independence. Deendayal
Upadhyay gave the mantra to the country to have faith
in himself and his own resources and continuously tried
throughout his life to connect the countrymen with
affinity and compensate for the loss caused to the country
due to foreign slavery.
Deendayal Upadhyay did the work of giving energy
to the development of every section of the society, the
traditional works of every section, throughout his life.
He continued to guide the society through his writings,
which are important and relevant even today. But first the
development of the poor person sitting on the last rung,
it was most important for him. Deendayal Upadhyay was
well acquainted with the life of poverty and destitution, he
had lived and experienced this life himself. The concept of
Antodaya is an important scheme based on his experience.
The suggestion to give work to every hand from
rural, cottage and traditional industries is also a very
important principle and is linked to the ground experience
Deendayal Upadhyay's
 (113)
of the country. Because only these small, medium and
micro industries are capable of making the country
self-dependent, solving the problem of poverty and
solving the problem of unemployment. Imagine that
if these industries and businesses are not developed,
then such a large population of the country will be seen
wandering outside the offices of heavy industries, outside
the government offices for employment. Deendayal
Upadhyay was preparing plans to use the country's
increasing population and the resources available in rural
India for positive and constructive work. The study of
Deendayal Upadhyay's book "Political Dairy" and 'Hkkjrh;
vFkZ uhfr fodkl dh ,d fn'kk' gives an idea of such objectives.
After becoming independent from British colonialism,
Deendayal Upadhyaya sincerely desired that India should
not fall into a state of dependence. Any country or
society comes in the condition of dependence only when
it is suffering from scarcity or is under influence. After
independence, western modernization was dominating
the country, society and system, Deendayal Upadhyay
tried throughout his life to save the country from all
this and connect it with affinity. Deendayal Upadhyay
never wanted that India and the Indian society lose their
existence, lose their identity.
Deendayal Upadhyay was a great visionary leader.
That's why he gave importance to future policies and
ideas. This is the reason that even after 75 years of
independence, his thoughts, principles and policies have a
different significance. After the establishment of political
freedom and democracy, economic democracy and
economic equality have their own importance for good
governance. Deendayal Upadhyay advocated economic

Concept of Antoday And Analysis of Economic Policy

(114)
democracy in the decade of 50-60 itself, for the success
of political democracy. Without economic democracy
political freedom and right to vote have no meaning, no one
can deny this truth. Economic democracy and economic
equality only make political democracy successful and
fruitful, no one is unaware of this truth today. Everyone
knows that everyone has the right to vote, is political
democracy or political equality, just like that everyone has
work is economic democracy or economic equality.
It also shows from the views of Deendayal Upadhyay
that he considered all political freedoms without economic
democracy as a symbol of new type of slavery. That is
why Deendayal Upadhyay advocated work for every hand
and water for every field. Because till the condition of
farmers and laborers does not improve, till then there is
no importance of freedom. It is this section of the society,
which arranges for the people of the whole country, a roof
over their head and bread for their stomach. As long as
this section of the society is not happy and resourceful, till
then freedom is of no importance. Deendayal Upadhyay
observed that the country was first a victim of British
tyranny, and then after independence it is suffering from
poverty and unemployment. That's why he gave his idea
to get the society out of this problem.
All this is cheating with the people in the name of
political freedom that they have been denied economic
equality and right to work. People are not getting their
rights. Many heavy industries were established in the
name of development, but the people of small industries
were deprived of their employment and work, which is
cheating in the name It is noteworthy that politicians give
big speeches to the people about their political rights but

Deendayal Upadhyay's
 (115)
do not do anything new on the problems of economic
rights, employment and unemployment of the people. Just
make these subjects a political issue, which is the duplicity
of the political system. From the views of Deendayal
Upadhyay, it is also clear that he considered that economy
undemocratic, which harms the work power, art power
and construction power of the people or sells the skills of
the people. Where people are not the owner of their own
art, skill, work, there political freedom is meaningless.
This type of exploitative system is the gift of the British
to India and which is against the Indian nature. This
practice should not become a permanent feature of India
and India's system.of development.
The economic policy that makes man its slave is
a symbol of injustice. There is no economic system in
ancient India which makes a human being its slave, who
contributes to the development work of this entire world.
For this reason, Deendayal Upadhyay was supporting and
advocating economic democracy. But the British industries
made man a slave of material resources, which has also
affected India. Deendayal Upadhyay wanted to save India
from this effect and tried to connect the country with its
nature. Deendayal Upadhyay wanted to give new life to the
small industries and art skills of the country's streets and
localities. Due to his similar efforts, Deendayal Upadhyay
was a worshiper of Indian nature, Indian culture.
Deendayal Upadhyay was well aware that the impact
of western industrialization has harmed India's economy,
without uplifting its industries and economy, the vehicle
of economic development of the country could not get
energy with the help of western industries. There can
be no economic development of the country. In such a

Concept of Antoday And Analysis of Economic Policy

(116)
situation, the country cannot even get long term benefits.
The glitter of western industries is also short-lived for
India. There is no doubt that this heavy industry is suited
to western countries and not to India.
Western influence has become India's weakness
today that India has stopped believing in itself, on the
working capacity of its own people and its own resources.
Deendayal Upadhyay seems to be making constant efforts
to revive this belief and all others in his life.
The development model of western capitalist and
communist countries is materialistic and competitive.
There is nothing humanistic in it. Deendayal Upadhyay
wanted to save India from this model of development, and
he wanted to adopt this modern model of development by
making it Indian friendly. Indian philosophy and thought is
different from western philosophy and thought. Because
Indian philosophy is nurturing and western philosophy is
exploitative. Deendayal Upadhyay worked to save India
from this western influence. Deendayal Upadhyay was
making the society aware to keep alive the humanitarian
and duty-oriented nature of India. It is also true that every
country should work and try to preserve its nature and
culture. Deendayal Upadhyay did the same
It is a known fact that not every disease can be
treated with the same medicine, even for the same disease,
different people cannot be given the same medicine.
Medicine is given according to the nature of the body
and the nature of each person's body is different. Then
India is a country of diversities, there is a lot of variation
in nature, geographical location, climate, environment,
resources, people, nature of people, then how can the
western development model be right for India?
Deendayal Upadhyay's
 (117)
If we talk about ancient Indian culture, there is no
concept of exploitation in it. India became aware of this
word only after the feudal era and external invasions. That's
why India has to preserve this original culture of its own.
India should throw out words symbolizing such injustice
from its dictionary. This is what Deendayal Upadhyay was
doing in his life. The ancient Indian theory of economics
and the modern theory, both are important and are the
subject of detailed discussion. Along with discussion on
these topics, it is also necessary to discuss their benefits
and losses. Discussion and analysis and study is necessary
on most of the books studied in modern economics. Only
then the effects and deficiencies can be reached.
Deendayal Upadhyay has also tried to tell that, there
is not only difference in western and Indian thoughts
and philosophy, but the time and period of their
implementation have also been different. Therefore,
whether it is economic policy, or other policies, India
should not copy them, or should not come under their
influence. It was necessary for India to think that after 200
years of slavery, to what extent is it right to impose the
policy and technology of the developed countries of the
world, who ruled half the world, on a newly independent
country?
It takes time to develop an understanding of new
technology and systems. Just like teaching a child has
to start with knowledge of alphabets, similarly the
knowledge of new technology had to be started from
the very beginning. But this did not happen. Without
giving primary education, the examination of higher and
technical education was taken, which was totally wrong.
Action contrary to nature and resources only leads to
Concept of Antoday And Analysis of Economic Policy
(118)
loss. This loss directly affects the country and the entire
society. Because country, society, system, individual are
connected to each other in one way or the other and it is
like a body. When one part of the body gets hurt or hurts,
the whole body gets affected. This is what happened to
the country after independence. Deendayal Upadhyay
understood and experienced the country's system and
every aspect very deeply, so he wanted to prevent the
country and the country's system and society from coming
under western influence. Deendayal Upadhyay wanted to
save the country from the damage caused by the machine
age itself, which was affecting the working capacity of
the people. Deendayal Upadhyay was trying to keep the
country's man power active.
Deendayal Upadhyay wanted India to work according
to its culture, because India's motto is "lq•L; ewya /eZ%"
which simply means that a man gets happiness only by
performing his duty. That's why every person should
fulfill his duties, it is necessary for both the government
and the individual, only then the system will run well. It is
the responsibility of the government to arrange work for
every person and it is the responsibility of the individual
or the society to fulfill that work honestly.
Deendayal Upadhyay was a great economist, it is clear
from his books like two plans :Promises, compliance and
chances, Political dairy, bhartiy arth niti vikas kee ek disha.
Deendayal Upadhyay has also raised the question
whether man is meant only for exploiting the resources
of nature, as it is reflected in western thought, which is
totally opposite to the characteristics of India. India is a
supporter of the fact that humans should leave a legacy for
this nature and mankind with their actions and thoughts,
Deendayal Upadhyay's
 (119)
which Deendayal Upadhyay was doing. On which today's
generation is studying, thinking and meditating. Deendayal
Upadhyay had set some goals for the freedom gained after
a long time and for its security, what the country has to
do after independence. After adopting democracy, how to
solve the problems coming in its way, how to protect the
cultural values, how to protect the security and economic
independence of the nation.
Deendayal Upadhyay supported the decentralization
of the economy and talked about economic democracy.
So that the country and the society do not come under
anyone's influence. Be able to take decisions, the country
should be self-dependent, the borders of the country
should be safe, the respect of the country will increase
in the world. The country should stay away from scarcity
and influence. Which India was earlier known for national
pride, respect, morality, civilization. India is slowly
reaching that stage again.

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Vivechan. New Delhi Pabhat Prakashan, 4(19), 52-56.
2. Sharma, Dr. M. C. (2017). Pandit Deendayal Upadhya,
Kartitv evm vichar.New Delhi Prabhat Prakashan, 4(19),
201-259.
3. Singh, A.(2017). Mai Deendayal Upadhyay Bol Raha
Hun. New Delhi Prabhat Prakashan, 4(19), 53-63.
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sidant, vivechan. New Delhi Prabhat Prakashan,4(19),
19-25
5. Singh, A.(2019). Ekatam Manvvad ke Praneta Deendayal

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Upadhyay. New Delhi Prabhat Paperbex, 4(19),
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6. Tripathi, Dr.P.N(2013). Mahatma Gandhi or Pandit
Deendayal Upadhyay ke Jiven Darshan me Samy.
Lucknow Lokhit Prakashan,(04), 33-44
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ek Disha; Rashterdhrm Prakashan limited, P.17
8. Sharma, H.D (2017). Rashtriy Jivni Mala. P.Deendayal
Upadhyay. Daymnd books, 96-128
9. Upadhyay,D.(2008).Rashtr Jivan Ki Disha; lakhnau
Nutan offset mudran kinder, 128-185
10. Jog, B. N. (2014). Pandit Deendayal Upadhyay Vichar
Darshan Rajniti Rashtr Ke Liye. Suruchi Prakashan,
70-91
11. Devdher V.N(2021)Pandit Deendayal Upadhyay Vyakti
Darshan. Suruchi Prakashan, 79-83
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Darshan Ekatm manv Darshan. Suruchi Prakashan ,50-52
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Suruchi Prakashan. 110055, 1-45
Articles and website-
1. Deendayal Upadhyay,(30th march,1959). Vikendrit
Arthvyavstha. Panchjany, 8-14
2. Hindustantimes.com (the word inequality report)
3. https://www.bbc.com/hindi/india-44642907
4. https://www.sansarlochan.in/aatm-nirbhar-bharat
5. (25 January 1954, Panchjanya)
6. (6 Sep 2022, Panchjny)
7. (7 August 2022 Panchjanya )

Deendayal Upadhyay's

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