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Pt. Deendayal ji and Integral Humanism


A large population of our world lives in poverty. After having tried various development models with mixed results, the world is in search of model of development which is integrated and sustainable. Pandit Deen Dayal’s philosophy ‘Integral Humanism’ proposes an alternative model for development which is integral and sustainable in nature. Deendayalji was born on 25th September 1916

Integral Humanism aims to provide a life of dignity to very human being while balancing the needs of individual with those of the society and countries. It advocates the use of natural resources at a rate at which they can be replenished.

Integral Humanism extends democracy and freedom from being merely political to social and economic as well. Integral Humanism supports diversity by doing away with the one size fits all approach of other models.In my view, its an ideal model for country like India with its unique history, diversity and cultural ethos.

Any model of development that does not take into account our unique history, diversity and cultural ethos is bound to fail.

One wonders why a nation which has an abundance of natural resources and labour is struggling to come out of poverty even after six decades of independence. The answer lies in the fact that development models were imported from countries which have nothing in common with us.

Secondly, we have worked very hard to undermine our biggest asset and strength – our culture.

Lastly we lacked a long term roadmap and a framework for re-building India. At best we had five year plans which were always aligned with election cycles.

Pandit Deen Dayal’s philosophy outlines an integrated and sustainable roadmap for the development of India in tune with its cultural ethos.

Pandit Deen Dayalji believed that every individual, family and our society has a role to play in the development of our nation. His philosophy derives its strength from our culture and timeless principles of dharma.

There are 4 specific ways to implement or live Deen Dayalji’s philosophy

Raj-neeti – The way we do our politics can be changed. Deen Dayalji believed that the purpose of politics is to bring about social and economic changes. In Panditji’s works, one will find guidelines on how to build and grow a political party; how to fight elections, form alliances and a code of conduct when in opposition or in power.

Artha-neeti – Policies and principles that can balance the use the labour, natural resources and capital so that we can provide a life of dignity to every human being. Guiding principles for any economic policy such as Budget can be found in Panditji’s works.

Samaj-Shastra – Panditji’s philosophy outlines the role played by families and society in building a nation. Policies that strengthen the family institution should be pursued.

Rashtra-neeti – Panditji highlights the role and responsibilities of a state in building a strong nation. Panditji calls out the difference between a state and nation and calls for the state to pursue policies that strengthen the nation.

Pandit Deen Dayal’s work provides us with a philosophy and principles on which polices can be formulated.

Pandit Deen Dayal ji was a modern day rishi whose life can be summarised in 4 words – tyag , tapasya , seva and balidaan. A bright young scholar who did not pursue his career but decided to serve his country. This tyag was followed by decades of tapasya and seva which resulted in building a political alternative and a development model in tune with our cultural ethos. His untimely death shocked the nation but his balidaan was not in vain for his ideas and ideology continue to inspire many even today.

On new insights …. One often believes that development of a nation is driven by its politics and economics. Deen Dayal’s work goes beyond Raj-neeti and Artha-neeti and talks about the importance of Samaj-shastra and Rashtra-neeti.

Aim of Integral Humanism is to provide a life of dignity to every human being. Better measure of success is ‘Antyodaya’ i.e. did we improve the life of the human being at the lowest rung of society.


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