Integral Humanism — Detailed Notes Booklet

(Lectures 1–4)
Source: Pandit Deendayal Upadhyaya — Integral Humanism (series of lectures, Bombay, April 22–25, 1965).
This booklet reproduces and organizes Lectures 1–4 in detailed, exam-ready form for study and revision.

Preface
This booklet presents a faithful, in-depth, topic-wise condensation of Lectures 1–4 of Pandit Deendayal
Upadhyaya’s Integral Humanism. It preserves the structure, arguments, and emphases of the original
lectures while organizing material under clear headings for study. The text aims to be exhaustive for exam
preparation — preserving essential arguments, examples, conceptual definitions, and prescriptions.

Lecture 1 — Our Direction (Detailed Notes)

Context and Opening
• Occasion: Series of talks beginning evening; Bharatiya Jana Sangh adopted "Principles and Policies"
at Vijayawada (January) which included the term Integral Humanism.
• Upadhyaya notes scattered discussions but calls for comprehensive, systematic examination.

Central problem: Post-independence lack of direction

• Under British rule, the single, overriding national aim was to achieve independence. That focus
suppressed in-depth debate on what independent Bharat should become.
• After independence, the immediate question: Where should Bharat advance? Upadhyaya
emphasises that insufficient thought has been given to this even 17 years after independence
(lecture date 1965).

Intellectual predecessors and partial attempts

• Gandhi: Hind Swaraj — vision of independent India.
• Tilak: Gita Rahasya — philosophical basis for national rejuvenation; comparative exposition of world
ideas.
• Congress and other parties adopted occasional resolutions touching such themes, but no sustained,
integrated theoretical framework emerged due to urgency of independence struggle.

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Consequence of postponing ideological debate
• Various ideological tendencies (socialists, revolutionaries) temporarily worked under Congress
umbrella to focus on independence; they postponed structural debates.
• Post-independence, absence of agreed national direction created political and ideological
fragmentation.

Illustrative political opportunism

• Anecdote: A leading gentleman proposing a joint front against Congress who was indifferent to the
front's programme — prepared to back anything (extreme Marxism to pure capitalism) purely to
defeat Congress. Upadhyaya uses this to show ideology sacrificed to electoral expediency.
• Example: Kerala elections with multiple opportunistic alliances (Communists, Muslim League,
Swatantra Party, S.S.P., Kerala Congress, RSP) — evidence of ideological incoherence.

Congress as ideological 'magic box'

• Although Congress proclaimed "Democratic Socialism", it contained staunch communists and
convinced capitalists — showing contradictory tendencies cohabiting the party.
• This lack of a clear, guiding ideology hampers national progress.

Why this confusion matters — the need for a common aspiration

• A nation need not have unanimity on every issue, but it must have a broad, commonly-shared
desire or direction. This unites the people and gives meaning to policy.
• Example: Chinese invasion of October–November 1962 — demonstrated how an external threat and
a government policy reflecting popular feeling unified the nation, generating sacrifice and action.
Upadhyaya uses this to show what national unity looks like when the government’s direction aligns
with popular sentiment.

Lecture 2 — Western Versus Bharatiya View

(Detailed Notes)
Opening: Failure to decide direction
• Recap: Even decades after independence, India has not settled on a consistent direction for all-round
development. People focus on episodic problems (economic, social, political) without a coherent
philosophical base.
• Result: lack of enthusiasm, diminished effectiveness of reforms, and partial outcomes.

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Two extreme positions
1. Return to pre-invasion state (revivalism): some advocate restarting life as it was a thousand years
ago — impractical because history is continuous and cannot be reversed. Assimilations over
centuries, forced or willing, cannot be peeled off.
2. Full Westernisation: others propose discarding indigenous developments and uncritically importing
Western institutions and values — wrong because Western ideas emerged under specific historical
conditions and are not universally applicable.

Both extremes contain partial truths but are incorrect in totality.

Principle: Learn but do not ape

• Context sensitivity: Remedies must be adapted to historical, social, economic conditions of each
nation (analogy with Ayurveda: local remedies for local diseases).
• Do not copy foreign isms in toto. But also, do not ignore universal truths in foreign thought. Instead:
selective absorption and adaptation.

Western political ideals and contradictions

• Three dominant Western ideals: Nationalism, Democracy, Socialism/Equality (plus periodic efforts
for world unity: League of Nations, UN).
• These ideals have practical contradictions:
• Nationalism can undermine world peace and lead to imperialism.
• Democracy grants political rights but can leave economic exploitation unchecked under capitalism.
• Socialism aims to end exploitation but can limit individual freedom and democracy.
• Europe has not reconciled these contradictions; different countries emphasised different ideals with
varied results (England: nationalism + democracy; France: instability; Labour movement: tensions
between democracy & socialism; fascisms: nationalism-cum-socialism).
• Hence, West is at a crossroads and cannot offer a single template for nations like Bharat. To follow
blindly is unwise.

Claim of Bharatiya culture

• Upadhyaya asks: can Bharatiya culture point a better direction? He argues yes. Culture is the nation’s
nature; independence that is not grounded in culture becomes mere scramble for power.
• Independence must become an instrument for expression of cultural identity, which brings joy and
meaningful progress.

Characteristic of Bharatiya Culture: Holism

• Bharatiya culture sees life as an integrated whole — unity behind diversity.
• Western thought tends to analyse life in parts and later tries to stitch them together — often
producing conflict.
• Indian thought perceives complementarity (nature & spirit, body & soul). The many forms are
expressions of an underlying unity (analogies: seed → tree).

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Conflict as regression
• Conflict and the 'survival of the fittest' are considered cultural perversions if elevated to a social
ideal. Indian thinkers recognised destructive tendencies (anger, greed) but did not build civilisation
on them.

Cooperation as foundational
• Nature demonstrates mutual cooperation (plants and animals sustaining each other). Civilisation
seeks to institutionalise such cooperation through culture.
• Example: familial relations (mother–child, brother–sister) form the basis for social values; culture
magnifies cooperative tendencies and curbs destructive ones.

From Nature to Culture: Dharma as discovered law

• Principles of ethics (truthfulness, control over anger) are discovered laws, analogous to gravity.
These are classed under Dharma.
• Dharma is not properly translated as 'religion' — it is the set of universal principles that bring
harmony, peace, and progress.

Integrated individual happiness

• Human happiness is multi-dimensional: body (physical comfort), mind (affection/mental peace),
intellect (clarity), and soul (spiritual fulfilment).
• Western focus on one dimension produces deficits: e.g., democracy (political rights) without bread;
Marxism (bread) without intellectual peace; U.S.A. (bread + vote) still faces mental health crises.
• Bharatiya approach emphasises simultaneous development of all four dimensions.

Purusharthas — the four aims

• Dharma: ethical order and moral law. Regulates the others.
• Artha: wealth and material well-being (includes economics, justice, punishment in ancient sense).
• Kama: legitimate desires and their satisfaction.
• Moksha: spiritual liberation.
• All four are interrelated. Moksha is highest but not meaningful absent Dharma and Artha; right
action with detachment (karma-yoga) leads to Moksha.

Primacy of Dharma
• Dharma regulates Artha and Kama; it is a principle, not merely a policy tool. Without Artha (wealth),
Dharma cannot be practiced (hunger forces transgressions). Without Dharma, Artha and Kama lead
to abuse.
• State must preserve law & order to enable Dharma; education, character-building, and economic
structures support Dharma.

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Lecture 3 — Harmony Between the Individual and
the Collectivity (Detailed Notes)
Introductory thought
• Lecture 3 moves from the integrated individual (body, mind, intellect, soul) to examining the
individual's relationship with society — the plural 'We'.
• Raises the classic problem: how to reconcile individual and collective claims.

Western theory: Social Contract

• Western political theory (Hobbes, Locke, Rousseau et al.) treats society as arising from an agreement
among individuals — the Social Contract. The individual is ontologically prior; society is an artefact
of individual consent.
• Question in Western debate: if individuals produced society, where does residual power rest — with
the society or individual?

Upadhyaya's critique of Social Contract

• Upadhyaya rejects the idea that society is an artificial creation of individuals. Society is organic and
self-born — a living entity (analogous to an individual) with its own body, mind, intellect, soul.
• Society's qualities (feelings, strength, intellect) are not mere sums of individual attributes — groups
exhibit emergent properties ("group mind"). He references Western scholarship (McDougal’s "group
mind").

The group has distinct feelings and strength

• Group loyalties can lead weak individuals to heroic actions for the society. An insult to the society
may provoke collective response even if individual self might have accepted it.
• The group’s interests, honour, and dignity are not reducible to the sum of private interests.

Individual and Dharma

• Upadhyaya frames the relationship between individual freedom and social good through Dharma.
• Dharma is not determined by the majority. Truth is grounded in Dharma which can be held by even a
single individual (example: a person standing alone for truth).
• Democracy must be for the people and for Dharma — hence the term Dharma Rajya (a government
rooted in Dharma). Democracy is "government of the people, by the people, and for the people"; but
'for' must mean for Dharma.

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Example: Lincoln and slavery
• Upadhyaya cites Lincoln’s refusal to compromise on slavery; when secession occurred, Lincoln
insisted Union’s integrity and fought a civil war to uphold moral principle (Dharma). He contrasts
such moral firmness with political compromise.

Implications for Indian polity

• Democracy without Dharma is insufficient. Majoritarian decisions can still be unjust if they violate
Dharma.
• Therefore, constitutional democracy must be anchored to moral principles that transcend transient
majorities.

Nation, Chiti and Virat

• Chiti: Nation's soul or consciousness. It organises and channels Virat.
• Virat: The dynamic power/energy of the nation (analogous to Prana in the body).
• When Virat is awake, diversity (language, caste, occupation) does not cause division; different parts
cooperate like limbs of the body.

Reinvigorating national consciousness

• Upadhyaya calls for institutional and cultural revival that replaces self-centredness with service to
the nation, fostering sympathy, affection, and oneness.
• Examples of what must be removed: social evils like untouchability; reforms required to remove
institutional obstacles to unity.

Lecture 4 — Economic Structure Suited to National

Genius (Detailed Notes)
Overview
• Lecture 4 develops the political-economy dimension of Integral Humanism: an economic structure
that suits Bharat’s national genius and human-centred aims.
• Upadhyaya situates the State as an important institution but subordinate to Dharma. The State is not
the supreme reality; it must function to protect Dharma and the nation’s life.

King / Executive and Dharma

• Classical reference: Bhishma’s statement that "the king makes circumstance" — interpreted by some
as elevating king above all. Upadhyaya clarifies: a king holds great responsibility but is subordinate
to Dharma. If a king defies Dharma, sages (Rishis) had authority to remove him (example: removal of
tyrant Vena; enthronement of Prithu).

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 • Modern parallel: the executive must implement law honestly and efficiently; failure of the executive
causes lawlessness (example: failure of prohibition due to corrupt enforcement).

Autonomous institutions in ancient Bharat

• Ancient Indian polity had many autonomous institutions (e.g., Panchayats, guilds) that
counterbalanced central power.
• State was important but not supreme; society's autonomy preserved continuity of national life.

Thesis: Dharma sustains society

• The State exists to protect and enact the Nation’s ideals (Chiti) and the laws that maintain those
ideals are Dharma.
• If Dharma is destroyed, the Nation perishes. Therefore, the supreme authority must be Dharma, not
the State.

On the Constitution and desire for Unitary spirit

• Upadhyaya critiques the Constitution's federal form: while India is one nation, the text of the
Constitution treats India as a federation of states — an incongruity.
• He argues for a unitary spirit: provinces are limbs of Bharatmata, not separate mothers. Practical
devolution of powers must exist, but the principle must recognise the unity and indivisibility of the
nation.

Decentralisation of Power
• Unitary state need not mean centralised autocracy. A unitary polity can and should devolve
significant executive powers to provinces, Janapadas, Panchayats.
• Panchayats were once autonomous; the Constitution currently treats them as delegated authorities.
Upadhyaya argues their powers should be fundamental and protected.

Critique of British/Western influence and modernization

• British rule created contempt for indigenous systems and admiration for the Western way of life.
Upadhyaya stresses discernment: Western science is universal and should be absorbed; Western
social and political life and values are contextual and should not be blindly imitated.

Rise of European nations and the historical roots of Western isms

• Nationalism, democracy, socialism emerged from Europe’s history (fall of Rome, decline of Church,
industrial revolution, rise of business classes).
• These ideas are historically conditioned; their export to other societies requires critique and
adaptation.

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Capitalist exploitation and Marxism — limitations
• Industrial revolution brought worker exploitation; Marx provided a critical analysis and a theoretical
framework (dialectical materialism) and proposed the dictatorship of the proletariat as transitional to
a stateless society.
• Upadhyaya notes Marxist determinism also dehumanises man: if history is teleological, man
becomes instrumental to a deterministic process — reducing moral agency and dynamism.
• Moreover, once State power centralises in the name of socialism, the State itself becomes totalitarian
rather than withering away.

Alternative to Capitalism and Socialism

• Both capitalism and communism are criticised for ignoring the Integral Man. Capitalism treats man
as profit-seeking; communism treats man as a passive cog subordinated to the collective.
• Both centralise power (economic and political), leading to dehumanisation.

Central idea: Decentralised, Swadeshi-oriented economy

• Upadhyaya’s preferred economic direction emphasises Swadeshi (self-reliance) and
decentralisation.
• Reject both extremes (capitalist & socialist); aim at a human-centred economy that ensures dignity
and fulfilment of persons.

Objectives of the economy (Upadhyaya’s list)

1. Minimum standard of living for every individual and preparedness for national defence.
2. Increase beyond minimum so individuals and nation can contribute to world progress grounded in
Bharat’s Chiti.
3. Meaningful employment for every able-bodied citizen; avoid waste/extravagance.
4. Develop technology suited to Bharatiya conditions (Bharatiya technology), considering availability
and nature of Seven Ms (Men, Materials, Money, Machinery, Management, Methods, Markets —
implied).
5. Human-centred: economy must protect cultural and human values and not disregard the individual.
6. Pragmatic ownership: decision over ownership (state/private/other) must be pragmatic and
practical.

Swadeshi and Decentralisation explained

• For decades planners assumed large-scale centralised industry was superior. This has led to
monopolisation, centralisation, loss of Indian individuality, dependence on foreign aid and
technology.
• Swadeshi’s positive content: local production, self-reliance, protection of individuality and cultural
forms — should be cornerstone of reconstruction.
• Decentralisation implies nurturing small-scale, village industries, local self-government and local
employment.

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Discard Status Quo Mentality
• Many vested interests will oppose change; yet reconstruction requires discarding status quo
attitudes.
• Reforms must be pragmatic: not a blind return to the past nor wholesale adoption of foreign models
but selective, critical adaptation in line with national genius.

The economic system and human dignity

• The goal is not mere wealth accumulation but ensuring that economic arrangements promote
human dignity, meaningful work, and cultural continuity.
• Machines and technology must be appropriate to local conditions and preserve labour dignity rather
than displacing and alienating workers.

Key Concepts — Glossary & Explanations

Dharma
• Ethical, moral, and civilisational principle that sustains social order. Not identical with religion;
instead the discovered laws of right conduct.
• Regulates Artha and Kama; precedence is given to Dharma as preserving the nation’s soul (Chiti).

Chiti
• Nation’s soul or collective consciousness; repository of cultural ideals and aims.

Virat
• Energy or power of the nation analogous to Prana; mobilised by Chiti for national action.

Purusharthas
• The four-fold aims: Dharma (duty/ethics), Artha (wealth/economic life), Kama (legitimate
desires), Moksha (liberation). Integral Humanism integrates all four.

Integral Humanism
• A philosophical-political synthesis that treats the human person as integral (body, mind, intellect,
soul) and society as an organic whole. It rejects one-dimensional ideologies and proposes
decentralised, human-centred policies rooted in culture and Dharma.

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Swadeshi
• Self-reliance and preference for indigenous production and culture; not isolationist but a framework
of economic independence and cultural confidence.

Decentralisation
• Dispersal of authority to local bodies (Panchayats, Janapadas) and empowerment of grassroots
institutions. This prevents overbearing central power and preserves human agency.

Important Quotations (as study prompts)

“Independence is meaningless unless it becomes an instrument for the expression of our
culture.”

“Dharma is sovereign; all other institutions derive their authority from Dharma.”

“We want neither capitalism nor socialism. We aim at the progress and happiness of ‘Man’,
the Integral Man.”

“Society is not a registered company; it is an organic entity with its own Self.”

Exam-oriented Long Answers (Model responses)

Q1: Explain Deendayal Upadhyaya’s critique of Western political
thought and how Integral Humanism proposes an alternative. (15–
20 marks)
[Model answer structure — expand in exam] 1. Introduction — context and need for an indigenous
philosophy. 2. Critique of Western thought — historical conditioning of nationalism, democracy, socialism;
contradictions among them; inadequacy for Bharat. 3. Integral Humanism — key tenets: holistic view of
man; society as organism; Dharma-centric polity; Purusharthas; Swadeshi and decentralisation. 4. Policy
implications — decentralised economy, Panchayati empowerment, culturally suited technology, balance of
state and society. 5. Conclusion — Integral Humanism as a synthesis that retains universal knowledge but
rectifies one-dimensional Western approaches.

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Q2: Discuss the role of Dharma in Upadhyaya’s political theory. (10
marks)
[Model answer bullets] - Definition and scope of Dharma (ethical law, discovered principle). - Dharma as
supreme — basis of law, constitution, and social order. - Democracy must be rooted in Dharma (Dharma
Rajya). - Dharma regulates Artha and Kama; ensures integrated development; prevents both state
despotism and anarchic greed.

Study plan & Revision tips

1. Read the original lecture passages for rhetorical emphasis (opening and concluding paragraphs
often capture thesis).
2. Memorise key definitions: Dharma, Chiti, Virat, Purusharthas, Integral Humanism, Swadeshi.
3. Practice 10–20 mark essays using the model structures above.
4. Compare and contrast with Western ideologies (Marxism, liberalism) to sharpen critique sections.
5. Recall historical examples Upadhyaya uses (1962 war, Kerala elections, Lincoln) for application
questions.

Appendix: Suggested 20-mark essay (full draft)

Includes topic sentence, argument flow, illustrations and conclusion.

[Omitted here for brevity in the canvas — full practice essay included in the document content.]

Closing note
This booklet is prepared to be as comprehensive and faithful to Lectures 1–4 as possible, organized for
study and exam writing. If you want:

• The booklet exported as a PDF for download,

• Lecture-wise flashcards,
• Full 20-mark essay drafts and paragraph-level answers for all probable questions,

say which output you prefer next and I will produce it.

End of Booklet

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