Integral Humanism

The individual occupies a pivotal position in our system, According to the principle of "Yat pinde tad brahmande" (what is in microcosm is also in macrocosm), individual is the representative and chief instrument of society. Material wealth is a means to man's happiness, and not an end in itself. But a system which is based on the assumption of a mass-man and fails to take into account the living man having an individuality characteristically his own is not adequate. Inadequate also is a system which looks just at one attribute of man and fails to take a comprehensive view of him as an organic being comprising of Shareer, Mana, Buddhi and Atma having a number of urges requiring to be fulfilled by the Purusharthas. Our ideal is the integral man, who has the potential to share simultaneously innumerous individual and corporate entities. Integral Humanism is the corner-stone upon which our entire system needs to be built.

There have been a number of schools that have propounded humanism. But their thinking has been rooted in Western philosophies and so it is essentially materialistic. These thinkers have not been able to offer any philosophical explanation for the ethical nature or behaviour of man. If you deny spiritualism, then human relations and behaviour and the relationship between man and the Universe cannot be explained.

Most of the political parties in India are inspired by Western ideologies. They are linked with one or other political movement of the West and are mere replicas of the corresponding institutions there. They cannot fulfill the aspirations of Bharat. Nor can they provide any guidance for a world standing at the cross-roads.

There are a few political parties which voice allegiance to Bharatiya Sanskriti . they miss the dynamism of Bhartiya Sanskriti, and the eternal and enduring nature of Bharatiya values appears them as evidence of a static and inflexible character. So, they try to defend decrepit instructions and practices of the past age and plead for the status quo. They fail to perceive the revolutionary element in Bharatiya Sanskriti. In fact very many mal-practices prevalent in society, such as untouchability, caste discrimination, dowry, death feasts, neglect of women, etc. are symptoms of ill-health and degeneration. Many great men of India devoted to Bharatiya Sanskriti have in the past fought these evils. An analysis of very many social and economic arrangements of ours would reveal that they are either the outcome of society's incapacity to change and adjust with the times, or they are institutions which at one time served as society's shield against the foreigners or they have been thrust on us by foreigners or have been adopted by us from them in sheer imitation. Such institutions cannot be preserved in the name of Bharatiya Sanskriti.