P1-ip A

Integral Humanism 21

are people who would like to discard all that has originated
here in Rharat and they are not ready to give a second thought
to it. They seem to think that western life and thoughts are
the last word in progress
here, if we are to develop.
and all of them should be impor ed
Both these lines of thought are
incorrect, though they do represent partial truths and it wil
not be proper to
discard them altogether.
2 They, who advocate starting from where we left off a
thousand years ago, forget that whcther it may or may not be
desirable, it is definitely impossible. The flow of time cannot
be reversed.
Integral Humanism
The Past Cannot be Disowned

In the past one-thousand years whatever we assimilated

whether it was forced on us, or we took with willingncss, can-
not be discarded now. Besides, we too have original creatior s
that after 17 years of
Y ESTERDAY
indcpendence
we
we
had seen even
have still to decidc what
realise our cherished dream of all-round
direction we
in the life of our society. We did not remain always mere
passive witness to whatever new challenging situations arose;
aciion We too have
should adopt to nordid we merely
react to every alien
development in the lives of our countrymen. Normally people attempted to reshape our life as required to face the new
are not prepared to seriously consider this question. They situations. Therefore, we cannot afford to shut our eyes to all
from time to time.
think only of the problems which they face that has happened in the past one-thousand years.

Sometimes economic problems

arewith concern and
viewed

an attenpt is made to resolve them, and at other times social Foreign ldeologies are Not Universal

or political problcms come to the forefront

claiming attention.
fundamentally the direction in which we all are Similarly. those who would like to make western ideolo-
Not knowing
sufficient enthu- these ideologies have
to go, these
efforts are not accompanied by gies the basis of our progress forget that
the people times. They are not
arisen in certain special situations and
to
siasm nor do they give a feling of satisfaction limitations
a fraction
these efforts. These efforts produce only necessarily universal. They cannot be free from the
cngaged in produced. of the particular people and their culture which gave
birth-to
of the results of what they
ought to have
of these ideas are already out-of-date.
theseisms. Besides, many
the changing8
Modern Versus Ancient The principles of Marx have changed both with
with varying conditions to the extent that parrot
timesas well as
like repetition of Marxism for solving thc problems facing
our
of people who dd
However, there ardtwo distinct types
are some who suggest country would amount to a reactionary rather than a
attitude
directíon. Therc surprising that they,
suggest some definite inde scientific and pragmatic one. It is indeed
back to the position when we. lost our
that we must go
On the other hand, there
from there.
pendence and proceed
22
Integral Humanlsm Integral Humantsm 23
who claim to reform the society by
removing dead traditions unwise. Whatever truths these developments
themselves fall prey to some outdated foreign traditions. is certainly
contain must be taken note of and accepted. The rest must be
Our Country : Our Preblems scrupulously avoided. While absorbing the wisdom of other
Societies, it is only proper that we avoid their mistakes or per-
Every country nas its own peculiar historical, social and versities. Even their wisdom should be adapted to our
particular circumstances. In brief, we must absorb the know-
economic situation, and its leaders decide the remedies for the
.s that beset the country from time to time taking into con- ledge and gains of the entire humanity so far as eternal
principles and truths are concerned. Ofthese the ones that
sideration its background. It is illogical to believe that.
originated in our midst have to be clarified and adapted to
remedies which the leaders of one country decide to try for
their problems are likely to be effective as such to all other changed times and those that we take from other societies
haveto be adapted to our conditions
peoples. A simple illustration will sufice. Even though the
basic organic activity is the same in all human
beings, the The Confieting Ideals
drugs which may be helpful in England may not prove equally
helpful in India. Diseases depend also upon climate, water,
The western political thought has accepted Nationalism,
dietary habits and heredity. Even though the external symp-
Democracy and Socialism or Equality as ideais. Besides, now
toms may be apparently similar, the same drug does not
and then, there have been attempts directed at world unity
necessarily cure all persons. Those who apply a single panacea which took the shape of the League of Nations, and after the
to all diseases must be considered
quacks rather than doctors. second world war, the United Nations Organisation. For a
Therefore, Ayurved states variety of reasons these have not succeeded. However, those
definitely were attempts in that direction.

All these ideals have in practice proved to be incomplete

t.e. for the disease in each place remedy suitable to that place and mutually opposidg.
must be found.
Nationalism led to conflict between nations which led in
Therefore, it is neither possible nor wise to adopt foreign
isms in our country in the original form in toto. It will not be
turn to global conflict. Whereas if status quo ofis regarded as
belpful in achieving bappiness and prosperity.
synonymous with world-peace, the aspirations ever many small
nations to be independent would remain unfulfilled.

Haman Knowledge is Common Property

World unity and Nationalism conflict with each other. Some
advocate suppression of Nationalism for world unity, whereas
others regard world unity as a utopian ideal and emphasise
Onthe other hand, it needs to be realised that not all the national interest to the utmost.
thoughts and principles that have sprung up elsewhere are
necessarily local in space and time. The response of human Similar ditficulty arises in reconciling Socialism and
beings in a particular place, time and social atmosphere may, Democracy. Democracy grants individual liberty, but the
in
and does, many cases,have relation and use to other human
beings elsewhere and at other times. Therefore, to ignore al
same is used by capitalist system for exploitation and mono-
in to end exploitation but it
poly. Socialism was brought
together the developments in other societies, past or present, destroyed freedom and dignity of the
individual.
 24
Integral Humantsm Integral Humanism 25
Mankind stands confused, and is unable
to decide
the correct
path is for future progress. The West is not whatin a
patch-work. We do admit that there is diversity and plurality
position say with confidence that ""this alone
to in life, but we have always attempted to discover the unity
is the right path. It is itself and no other" behind them. This attempt is thoroughly scientific. The
groping. Therefore simply to
follow the west would be an instance scientists always attempt to discover order in the apparent
of a blind
another. being led by disorder in the univcrse, to find out the principles governing
the universe and frame practical rules on the basis of these
Bharatiya Calture principles. Chemists discovered that a few elements comprise
the entire physical world. Physicists went one step further
and showed that even these elements pulsate with energy.
In this situation, our attention is claimed
by the Today we know that the entire universe is only a form of
Bharatiya culture. Is it possible that our culture can
point to
the direction to the world? energy.

From the national standpoint we Philosophers are also basically scientists. The western
our
shall have
culture because that is our very nature.
to consider philosophers reached up to the principle of duality; Hegel put
Independence js
intimately related to one's_ own_culture. If culture does not
forward theusedprincipleof thesis, anti-thesis and synthesis.
form the basis of independence then the
Karl Marx this principle as _basis and presented his
a

political movement analysis of history and economics. Darwin considered ..e

for independence would be reduced simply to a scramble by principle of survival of the fittest as the sole basis of life.
selfish and power seeking persons. Independence can be But we, in this country, perceived the basic unity of all life.
meaningful only if it becomes an instrument for the expression Even the dualists have believed nature and spirit to be comple
of our culture. Such expression will notonly contribute toour mentary to each other than contradictory. The diversity in
progress, but the effort required will alsogiveus the experience life,is merely an expression.of the internal unity. There is
complementarity underlying the diversity. The unity in seed
of joy. Therefore, both from the national as
well as human
standpoint, it has become essentíal that we think of the finds expression invarious forms-the roots, the trunk, the
branclies; the leaves, the Howers and the fruits of the tree. All
principles of the Bharatiya culture. If with its help we can these bave different forms and colours and even to some
reconcile the vurious ideals of the, western political thought
extent different properties. Still we recognise their relation of
then it will be an added advantage for us. (frat a-TTT) unity with each other through the seed.
of revolution in human
These westernprinciples are a product
thought and social conflict. They represent one or the other Matual Confict-Sign of Cultaral Regression
aspiration of mankind. It is not proper to ignore them.
Unity in diversity and the expression of unity in various
Bharatiya Culture is Integrated forms have remained the central thought of Bharatiya culture.
If this truth is whole-heartedly accepted then there will not
it
The first characteristic of Bharatiya culture is that exist any cause for conflict among various powers. Conftict
It has an integrated
looks upon life as an integrated whole. is not a sign ofcultureor nature; rather it is a symptom of
be proper for a specialist, perversion, The law of the jungle, "Survival of the Fittest
viewpoint. To think of parts may
the practical standpoint. The confu- which the west discovered in recent years was known to our
but it i_ not useful from tendency to think of
from its
sion in the West arises primarily philosophers.
life in sections and then to attempt to put them together by trv':' - torrhpt
 27
26 Integral Humanlsm
Inregral Humanism
basic relationships so as to
We haverecognised desire, anger etc., araong the six relationships flowing from these
unit of co-operation. Thus
lower tendencies of human nature, but we did not use them as knitthe whole society in single built. Standards of good and
a

the foundation or the basis of civilised varíous values and traditions are
ife or culture.
are thieves and robbers in the society. It is essential to There
we find instances of
bad are determined accordingly. In society
save
ourselves and the society from these elements. We cannot both affection as enmity between brothers. But we
well as

consider them as our ideals or standards of human consider affection good and aim at enhancing affectionate
behaviour.
Survival of the fitlest is the law of
the jungle. Civilisations brotherly relations. The opposite tendency is disapproved.
have developed not on
the basis of this law but by considera- If conflict and enmity are made the basis of human relation-
tion of how the operation of this law could
be reduced to the ships and if on this basis history is analysed, then it would be
minimum in human life. If we wish to progress, we have to futile to dream of a world-peace resulting out of such a course
keep this history of civilisation before our minds. of action.

Matual Co-operation A mother brings up her children. Mother's love is consi-

dered as the highest love. On such a basis alone we
can
Co-operation also obtains in abundance just as conflict devise the rules regulating the life of mankind. Sometines
and there are examples of selishness and cruelty of a mother
competition in this world. Vegetation and animal life
keep eacb other alive. We get our oxygen supply with the help towards her child. Among some species of animals mother
of vegetation. whereas we devours her progeny to satisfy her hunger. On the other hand
p::ovide carbondioxide so essential
for the growth of vegetable life. carries her child along after its death.
This mutual co-operation among monkeys mother
sustains life on this earth. Both types of behaviour are found among living beings.
Which of these two principles of nature can be made the
basis of civilised life ? We cannot but conclude that that alone
The recognition of_this element of mutual sustenance
among different forms of life and taking that as the basis of which helps to sustain life can be chosen, the contrary cannot
an effort to make human life lead to a civilised life.
mutually sustaining is the prime
characteristic of civilisation. To mould the nature
to acbieve the social
(p) Prineiples of Ethies
isgoals culture(siepfs) but when this
nature leads to social conflict it is perversion (fepfe). Culture
does not disregard or deny nature. Rather it enhances those Human nature has both tendencies, anger and greed on
the hand and love and sacrifice on the other.
one
All these are
elements in nature which are helpful in sustaining life in this
natural to man
universe, and makes it fuller and richer, and curbs others present in our Anger, greed
nature. etc., are

of
which obstruct or destroy life. Let us take a simple illustra and beasts alike. For that reason if we make anger a basis
efforts accordingly then the result will
tion. The relationships such as brother and sister, mother and our life and arrange our
exhortatioo,
son, father and son are natural. These are same both in man be a lack of harmony in our life. Therefore the
as well "do not to anger". Even when anger arises in onec's
yield
as among animals. Just
as two brothers are sons of
mind one can exercise control over it and one should do so.
one
mother so also two calves have a single mother cow.
Where lies the difference ? The animals forget these natural Thus control becomes a standard of our life and not anger.

relationships. They cannot build up an edifice of civilisation These

on these relations. But men use this natural relation as a basis Such laws are known as the principles of ethics.
They are iiscovered.
to construct a more barmonious order in life, toestablish other principles are not framed by anyone.
 28 Integral Hu.nanlsm 29
Integral Humanlsm
A suitable analogy is that of the of mankind.
law of
thro a stone it falls on the 8round. This gravitation. If we
Dharmais translated here as law. The English
law of
word 'religion' is not the correct translation for 'Dharma',
is not framed by Newton. He discovered it. gravitation
When he saw an
apple falling on the
ground from the branch, he realised As pointed
out earlier, an life is not only the
integrated
there must exist such a law. Thus he foundation and the underlying principle of our culture, but
did not frame it. Similarly, discovered this law, he also its aims and ideals
human relations. For instance, there are certain principles of
it under control. Such an act
if one feels anger, he must keep Happiness of an Individual
will be beneficial to all. These
principles of ethics are, then, discovered.
We have thought of life as integrated not only in the case
of collective or social life but also in the individual life.
"Do not tell a lie to one
another, say what you know to Normally an individual is thought of in the physical bodily
be true This is a principle. Its usefulness becomes
apparent
at every step in life. We
appreciate a truthful person. we
form. Physical comfort and luxury are considered happiness.
tell a lie, we ourselves feel
unhappy life cannot go on; there
But we know that mental_worry destroysbodily happiness
will be grcat confusion.
Everyone desires physical comfor But if a person is imprison-
ed and there he is given the fnest of foods will he be happy ?
A person does not experience joy on getting nice food if 'it is
A child does not speak untruth by nature. Often, parents also accompunied by a few abuses. There is a well-known
teach
their child to speak untruths.
something which the parents do not
When the child esires
wish to give him, they
incident in Mahabharata. When Lord Krishna went to
Hastinapura as an emirsary of the Pandavas, Duryodhana
conceal the object and tcll the child that the desired object invited him to enjoy his hospitality. Lord Krishna declined
has disappeared. The child may be bcfouled for a couple of his invitation and went instead to Vidura's home. Overjoyed
times, but soon it knows the real situation and learns to speak by the visit of this much-revered guest, Vidura's wife served
untruth. the banana skins while throwing away the kernel. But Lord
Krishna enjoyed even the nieal of banana skin. That is why
These Principles Constitute Our Dharma it is said, "Even a modest meal served with dignity and
affection tastes better than the best delicacies served with dis
The fact that by naturea person is truthful is a law that respect." 1t is necessary, therefore, to take note of the mental
is discovered. Many other principles of ethics are similarly happiness.
discovered They are not arbitrarily ramed by someone. In
Bhärat these principles are termed Dharma, laws of life. A Similarly, there is an intellectual happiness which too
those principles which bring abous harmony, peace
and pro- must be considered. (Even after a person gets comforts for
included in this term Dharma. the body, and prominence, affection, etc., which please the
gress in the life of mankind are
On the sound basis of Dharma, then, we must proceed with mind, if he is iavolved in some intellectual_confusion
he is
reduced to a state almost similar to madness). And what is
the analysis of life as an integral whole.
madness itself ? A lunatic may have all physical comforts, he
the principles may be perfectly/ healthy and properly cared for by bis
When nature is channelised according to It is indeed this relatives; but he fdoes not possess intellectual happiness.
of Dharma, we have culture and civilisation. the life
culture
sustain and
which will enable us to sublimate
Conya
 Integral Humantsm 31
30
Integral Humantsm
Progress of the Body, Mind, Intellect and Soul
Intellectual peace is also esential and important. We will
have to take all these things into consideration.
The thinkers are coming to realize that there lies some
where a fundamental lacuna in their system of life due to
The Politieal Aspirations of Man which they are not happy, even after they have attained so
much of prosperity and affluence.
Body, mind, intelligence and the soul-these four make
up an individual. But these are integrated. We cannot thik of The reason is that they bave not thought of the integrat.
each part separately. The confusior that has arisen in thc west is
ed human being. In our country we have thoroughly considered
due to the fact that they have treated each of the above
aspects this matter. That is why we have stated that progress of man
of human being separately and without any relation to the.
means simultaneous progress of the body, mind, intellect and
rest. Wben there was movement for democratic structure, soul of man. Often it has been propagated that Bbäratiya
they proclaimed "man is a political animal" and therefore his
political aspirations must be attended to. Why only one per. Culture thinks only of salvation of the Soul, that it does not
son should be the king and others his
subjects ? Let everyone bother about the rest. This is
wrong. We do think
of the
rule. In order to satisfy this political man, they Soul, but it is not t: ue that we do not consider body, mind
gave him the and intellect of much importance. Others gave importance to
right to vote. Now he did get the right to a. vote, but at the
body alone. Therefore, our attention to the soul is unique.
same time other rights diminished. Then the question arose, With the passage of time, this created an impression that we
"The voting right is nice, but what about food ? What if there
are concerned only with the soul and not with other aspects
is nothing to eat ?*"
of human being. A_young unmarried boy cares for his mother,
but after marriage he cares both for his wife as well as his
They wondered. "Now that you have voting right you are mother, and discharges his responsibilities towards both
the lting. Why need you worry 7" But man replied, "What of them. Now if anyone says that this man has no love for
shall I do with the State ifI don't get any food ? I have no his mother, it would be untrue. A wife loves only her husband
use of this voting right. I want bread irst." Then came Karl at frst, but after the birth of a child, she loves both her
Marx and said, "Yes, bread is the most important thing. The husband and child. Sometimes an unthoughtful husband feels
state belongs to the 'haves. So let us fght for bread." He that his wife neglects him after the birth of their child. But
saw man
as primarily made up of body, wanting bread. But this is generally not correct. If that is true then the wife has
those who followed the path shown by Karl Marx came to certainly slipped in her duty.
realise that they had neither bread nor voting right.
Dharm, Artha, Kama and Moksha
At the opposite end there is the U.S.A. There is both
as well as voting right. Even so there is lack
bread of peace Similarly, while we recognise the need to pay attention
and
happiness. The US.A. topsandthe list in number
number of mental
of suiçides, to the soul, we do not neglect the body. Upanishads declare in
patients of
number persons using unambiguous words IATT : 1.e, a weakling-
tranquillisers to get sleep. People are puzzled as to the cause cannot realise the Self. Again ATE TTYT orbody
of this new situation. Man obtained bread, he got his voting is truly the primary instrument to discharge the responsibilities
right, still there is no peace, no happiness. Now they want
that Dharma enjoins. The fundamental difference between our
back their peacefulinsleep.
commodity the
Sound and undisturbed sleep is a positions and that of the West is that, whereas they have
scarce present-day America.
 32
ntegral Humantsm
regarded body and Integral Humanism 33
regard the body as an satisfaction
of its
desires as the aim, we
instrument for achieving our
have recognised the importance, of the aims. We Americans proclaimed, "Honesty is the best business
The satisfaction of our body only in this light. policy'".
bodily needs is necessary, but we don't
consider this to be the sole aim of all our efforts In
Bharat, we have placed before ourselves the ideal Here in Europe, they said, "Honesty is the best policy".
of the four.
fold responsibilities of catering to the needs of
intellect and soul with a view to body, mind, We go one step forward and assert "Honesty is not a
of
achieving'the integrated pro- policy but a principle" te we believe in Dharma not just hc-
gress man. Dharma, Artha, Kama and Moksha are the four
kinds of purushartha cause it is instrumental in acquiring Artha but because it is a
(TT)-human efforts. Purushartha
means efforts which befit a
fundamental principle of civilised life.
man. The longings for Dharma,
Artha, Kama and Moksha are inborn in man, and satisfaction Rama too can be attained only through Dharma. Having
of these him
gives joy (41). Of these four efforts too, we
have thought in
an integrated
produced the material things, such as nice food, wheo, where,
way. Even though Moksha bas how ana in what measure it will be used can be determined
the of these purusharthas, efforts for
been considered highest
Moksha alone are not considered to bring benefit to the soul.
only by Dharma. If a sick person eats food meant for a healthy
one and vice versa both of them will be at a disadvantage.
On the other hand, a person who engages in action, while Dharma helps in restrainiog the natural tendencies of man,
remaining ui.attached to its fruits, is said to achieve Moksha wierebyhe is what is benefcial to him,
able to determine
inevitably and earlier. is pleasurable. Hence Dharma is given the
apart from what
foremost place in our culture.
Artha ( ) includes what is known as political and
econonic policies. According to the ancients, it used to include is of primary
Dharma importance,but we should not
Justice and Punishment as well as economics (Tifd
the aT forget that it is not possible to practise
of
Dharma in the absence
relates the satisfaction of various natural Artha. There is a saying:
7T). Käma to
desires. Dharma includes allthose rules, fundamental principles
activities
and ethical codes in accordance with which all the
and all the
in respect of Artha and Kama are to be carried on,
alone will ensuré progress in
goals thereof to be achieved. This What sin will not be committed who is
barmonious manner, and lead ultimately to by one starving?
an integrated and who have
Moksha. Those lost everything become ruthless." Driven by
hunger, even a rlshi like Vishwamitra broke into the house of
Artha and Käma, a hunter and ate the flesh of a dog. Therefore we are enjoined
Thus, even though Dharma regulates to see that there is enough wealth created continuously, since
interrelated and mutually complementary.
all the three are wealth also strengthens Dharma. Similarly, the government
achieve Artha. Even in business, one regquires
Dharma helps which are the attributes
has to maintain law and order and prevent chaos which
honesty. restraint, truthfulness, etc., one cannot earp money. definitely destroys Dharma. At the time of chaos, the law of
of Dharma. Without these qualities the jungle prevails where the strong feed upon the weak.
is instrumental in attaining
It must be admitted that Dharma Therefore stability in the state is also essential for the pre-
Artha and Kâma. valence of Dharma.
34 Integral Humantsm
Integral Humanlsm 35
Käma
The Influenee of Artba

Like the absence of Artha, the infuence of Artha also

Kama too bas been considered on the same lines. If the
leads to destruction. Infuence does not means excess only. physical needs are neglected, and desires entircly suppressed,
Dharma does not grow. Dharma cannot be observed if one
When in an individual or in a society Artha becomes goal
has no food to eat. If the fine arts, which satisfy the mind, are
insteadof means and all powers are acquired through Artha altogether stopped, then the civilising inffuence on people will
only, there becomes the infuence of Artha. Sins are committed
there in various ways to accumulate Artha. The probability
not be present.. Mind will become perverse, and Dharma
neglected. On the other hand, if greediness of the gluttons of
of being luxurious always remains of the person who owns
excess money. The influence of Artha also prevails there, Kome or sensuousness of Yayati prevails, then duties will be
forgotten. Hence Kama too must be pursued in consonance
where a person does not know the proper utilisation of Artha. with Dharma.
Where Artha i.e. the ocurrency and the productive
secondary
commoditics to be used in consumer items are in excess, there
We have thus considercd thec life of an individual in a
also the infuence of Artha exists. All such influences of Artha
should be avoided.
thorough and integrated manner. We have _set the of aim
developing body, mind., intellect as well as soulin a balanced
way. We have tried to satisfy the manifold aspirations of man,
In order to do this, education, character building, spread
of idealism, and suitable economic structures are all necessary. taking care that efforts to satisfy two different aspirations
not mutually
are
conflicting.
This is the integrated picture of all
the fourfold aspirations of an individual. This concept ofa
Danda-nit complete human being, an integrated individual, is both our
goal as well as our path.
Artha is inclusive of political aspects of life (Danda niu)
as well. Infiuence of Danda-nitt 1.e. excessive power of the
State is also harmful for Dharma. It was said that a kinDg What should
the
be the relation of this integrated human

should be neither 100harsh nor too soft with his people. beiug with society and how the interests of the sociery
should be promoted will be discussed tomorrow.
Excessive reliance on harsh measures produces a feeling of
revolt in people. When tie State usurps the rightful place of 23rd April, 1965
Dharma, here is this evil of preponderance powe
the State. Dharma suffers thereby. This is the reason for the
decline of Dharma in ruthiess States.

When the State acquires all powers, both political and

economic, the result is a decline of Dharma. In this way, the
State has unlimited powers, the whole society looks towards
the State for everything. Officers of the Government neglect
their duties and acquire vested interests. These are all signs
of the preponderance of powers of the State, whereby Dhurma
suffers a setback. Hence Artha should not be allowed to acquire
hold in either of these two ways.