Deen Dayal Upadhyaya (1916–1968) was a pioneering Indian philosopher and political leader, renowned for “Integral Humanism” and instrumental in shaping the ideological landscape of the Bhartiya Jana Sangh, advocating for decentralized governance and cultural authenticity.
Introduction
Deen Dayal Upadhyaya, a luminary born on September 25, 1916, in Mathura, Uttar Pradesh, embarked on a transformative journey that left an indelible mark on Indian socio-political thought. Despite facing early adversity with the loss of his parents, he found solace and guidance under the care of his maternal grandparents in Agra. In August 1929, he relocated from Gangapur to Kotla in Rajasthan to finish his education up to the 7th grade. Subsequently, in 1935, he and his peers enrolled at Birla College, Pilani, where he completed his intermediate education and established the Zero Association to support students who did not pass their exams. His educational pursuits led him to Sanatan Dharam College in Kanpur, where he crossed paths with Dr. Hedgewar, the founder of Rashtriya Sevak Sangh (RSS). This encounter set the stage for Upadhyaya’s lifelong commitment to serving the nation.
Upon joining RSS in 1937, Upadhyaya displayed a steadfast commitment to the organization’s principles. His dedication was such that when offered an administrative position as a headmaster, he declined, opting instead to channel his efforts into working for RSS and contributing to the upliftment of Indian society. Under the tutelage of M.S. Gowalkar, Upadhyaya served as an organizer (Pracharak) and in 1945, founded “Rashtra Dharam Prakashan.” Additionally, he launched influential periodicals like Rashtra Dharma, Panchajanya, and Swadesh, becoming a voice that resonated with the ethos of the time.
Table of Contents
Major Works and Intellectual Contributions
- Samrat Chandragupta published in 1946.
- Integral Humanism
- Rashtriya Jeevan Ki Disha
- Akhand Bharat aur Muslim Samasya
- The Two Plans published in 1958 which is a study of the First and the Second Five Year Plan and raises questions concerning socio economic issues.
- Political Diary published in 1968 .
- Devaluation: A Great Fall
- Presidential Address
Political Journey and Bhartiya Jana Sangh
When Deen Dayal Upadhyaya became active in the late 1940s, there was intense Muslim fundamentalism, and the Muslim League was advocating for a separate state for Muslims. His aim was to counteract Muslim fundamentalism and foster integration into Hindu society. Following the death of Hedgewar in 1940, MS Golwalkar became the head of the RSS, and Upadhyaya began working under his leadership.
He assumed the role of a pracharak organizer for the RSS, commencing his work in Lakhimpur, Uttar Pradesh, in 1944. He continued to rise within the organization, eventually becoming a Joint Provincial organizer until 1951. Throughout various positions, Upadhyaya earned recognition for his diligence, dedication, sincerity, organizational skills, capacity, loyalty, and commitment.
In 1945, he founded “Rashtra Dharam Prakashan” in Lucknow and introduced the monthly journal “Rashtra Dharma.” Subsequently, he launched the weekly “Panchajanya” in 1948 and the daily “Swadesh” in 1949-50. “Panchajanya” evolved into an All India Weekly General. Additionally, he authored books such as “Integral Humanism,” “Rastra Jeevan Ki Disha,” “Akhand Bharat aur Muslim samasya, ” “Hindu Sanskriti ki Vishestha”,” “The Two Plans,” “Political Diary,” “Devaluation,” and “A Great Fall,” including his presidential address 1947.
When India got independence and congress came to lead the government differences between the congress and RSS started surfacing, the RSS saw the necessity of forming an alternative government to protect its interests in the political field. Deendayal was the one who took up the task of establishing a separate political party. Even Though a lot of accounts tell us that Deen Dayal was not interested in politics as he said: “this is a nasty affair into which you have placed me. Permit me again to do work of a pracharak. But due to insistence of MS Golwalker, he joined a political party. In September 1951, an all India convention was held in Delhi to form an all India Bharatiya jan sangh , where SP Mukherjee became its founder President.
Upadhyaya served as the General Secretary of the Jana Sangh for 15 years (1953-1968)For 15 years, he served as a dedicated general secretary, leading movements against Article 370 with the resounding slogan ‘Ek Vidhan, Ek Nishan, Ek Pradhan.’ In 1963, during his tenure, he contested the parliamentary by-elections from the joint parliamentary constituency but was unsuccessful. Later, he traveled to the United States, the UK, and various other countries. In August 1964, he released the document “Integral Humanism,” compiled from four lectures delivered in Mumbai from April 22 to 25, 1965. With this he also gave the concept of “Chiti” i.e. own national identity or culture. According to Deendayal, every nation has its own different identity based on physical and cultural identity.
On June 30, 1965, when India and Pakistan signed the Kutch Agreement, Upadhyaya opposed the pact and organized a campaign against it. He continued to be the General Secretary of the Jana Sangh until his death on February 11, 1968, in Mughalsarai. Leaders like Atal Bihari Vajpayee, L K Advani and Nana Ji Deshmukh gradually ascended to higher positions in the Bharatiya Janata Party (BJP).
Upadhyaya, a strategic political genius, foresaw the importance of coalition politics in the future. He formed alliances with Ram Manohar Lohia and Charan Singh against the Congress, first in 1963 and again in 1967. In 1977, Upadhyaya’s dream materialized when a non-Congress government was formed, and the Janata Party came to power under the leadership of Morarji Desai.
Although his tenure as the President of Bhartiya Jana Sangh lasted a mere 43 days, Upadhyaya’s impact endured. He played a pivotal role in fortifying the organizational structure of the party and championed the idea of ‘Swaraj of ideas,’ urging the decolonization of Indian minds. He stood as an alternative to Congress, joining forces with Lohia, emphasizing the need for diverse leadership in the country.
Upadhyaya vehemently rejected territorial nationalism, asserting that India is a collective identity shaped by the diverse people residing within its borders. He outlined three cardinal principles for Indian politics: decentralization with a focus on rural development, a self-reliant economy, and empowering states; embracing diversity in social and cultural ideas; and implementing decentralized planning through a bottom-to-top approach. Additionally cited four elements of nation – Motherland,Desire to live together,dharma and ideals and values of life.
Antyodaya – A Vision for Inclusive Development
At the core of Upadhyaya’s vision lay “Antyodaya,” a concept advocating for the rise of the last person. This principle underscored his belief that economic plans must uplift not only the privileged sections of society but also the least advantaged, addressing poverty at its roots. He was critical of both capitalist and socialist society saying that they are highly materialistic in nature. He also rejected Nehruvian economic policies. His principles continue to inspire a vision of inclusive development based on a decentralised economy, ensuring that progress reaches every corner of society, reflecting the enduring legacy of Deen Dayal Upadhyaya in shaping the narrative of a progressive and inclusive India.
Integral Humanism
Integral Humanism, established as the official doctrine of the Jana Sangh in 1965, adopted three Gandhian principles under the guidance of Deen Dayal Upadhayaya. These principles, namely Sarvodaya (progress for all), Swadeshi (support for Indian products), and Gram Swaraj (village self-sufficiency and self-rule), underscored the significance of Indian cultural and national values, emphasizing unwavering individual service to the nation. The core vision of Integral Humanism aimed at a decentralized political structure and a self-reliant economy, with the village serving as the foundational unit.
Diverging from both socialism and capitalism, Integral Humanism prioritizes human beings as the focal point for shaping India’s economic model. It serves as a reconciling force between these two ideologies. Upadhayaya critiqued capitalist and socialist ideologies, asserting that they overly prioritize materialistic objectives, reducing individuals to economic beings. He rejected a social system where the individual reigns supreme, contending that society naturally emerges as a living organism with its ethos and values, not through a social contract among individuals.
Integral Humanism outlines four fundamental objectives for humanity: Dharma (moral duties), Artha (wealth), Kama (desire or satisfaction), and Moksha (salvation or total liberation), corresponding to Body, mind, intellect and soul. It advocates for a balanced approach among these objectives to maintain societal equilibrium. Rooted in the concept of Dharma, Integral Humanism places morality above religion. It envisions a culturally authentic modernization that preserves Hindu values, asserting that economic activities should align with ethical principles, while political discourse must be grounded in morality.
Drawing inspiration from the Advaita tradition developed by Adi Sankara, Integral Humanism espouses non-dualism, viewing every object in the universe, including humankind, as part of a unifying principle. This perspective embodies the essence of Indian culture according to Upadhayaya.
Famous Quotes by Deen Dayal Upadhaya
- ‘It is essential that we think about our National Identity without which there is no meaning of Independence’.
- “Every countrymen is blood of our blood and flesh of flesh. We shall not rest until we achieve pride – Children of Brahmata.”
- ‘Western Science and Western ways of life are two different things whereas western science is universal and must be absorbed by us if we wish to go forward, the same is not true about the western ways of life and values’.
- ‘Human knowledge is a common property’.
- ‘Independence can be meaningful only if it becomes an instrument for expression of our culture’. ‘In Bharat the principles of ethics are termed as Dharma- the laws of life’.
Conclusion
In conclusion, Deen Dayal Upadhyaya, the Visionary Architect of Inclusive Development, emerges as a stalwart whose life’s journey, intellectual contributions, and political endeavors have left an indelible imprint on the tapestry of Indian socio-political thought. Born in adversity, his association with RSS laid the foundation for a lifelong commitment to national service, culminating in the formation of Bhartiya Jana Sangh. His ideological masterpiece, “Integral Humanism,” emphasized decentralization, self-reliance, and cultural authenticity, providing a distinctive path between capitalism and socialism.
Upadhyaya’s advocacy for ‘Antyodaya’ echoes as a clarion call for inclusive development, ensuring the upliftment of the last person in society. His famous quotes reflect profound insights on national identity, the assimilation of Western science, and the intrinsic connection between independence and cultural expression.
Deen Dayal Upadhyaya, his vision continues to inspire a progressive and inclusive India, where economic, cultural, and political development converge to benefit every stratum of society. His principles remain relevant, serving as a guiding light for those committed to the pursuit of a harmonious and equitable nation.
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