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Indian values of life and its knowledge tradition have been attracting the attention of the world for centuries .This is the reason why many great scholars of the world, who were thirsty for knowledge, traveled to India from time to time and not only acquired knowledge by staying here, but also took a large amount of knowledge-filled literature with them and distributed them along the way. Promoted, broadcast and distributed in thier countries as well Did .In this sequence, many scholars from China, travelers from Central Europe, West Asia and other countries are included. Not only this, but the religious preachers of India also took Indian knowledge tradition to South-East countries including North, North East, West Asia and other countries At the same time, the world also took full advantage of India's knowledge wealth. In the medieval period, when foreign attacks on India increased and due to mutual disunity, foreign rule was established everywhere, even in the propagation of Indian knowledge tradition was continued. Not only did it have the opposite effect, but the edge of knowledge also became blunt, but it did not stop. Though intermittently, the tradition of creation and re-creation of knowledge remained intact in India.

1. To explore the Indian knowledge tradition in the thoughts of pandit deen dayal upadhyay.

2. To know the Impact of Indian knowledge tradition on the thoughts of pandit deen upaddhay.

3. To know the wider aspects of Indian knowledge systems.

4. To do comparative research of Pandit deen dayal upaddhay and Indian knowledge tradition.

5. Impact of pandit deen dyal upaddhay and Indian knowledge tradition on present society.

Lots of literature available about Indian knowledge tradition or system. But source of these books are our ancient available literature like Vedas,Rajtarangini of Kanhan, Abhigyan Shakuntalam of Mahakavi Kalidas etc.Accept of these there are more many literature available regarding Indian knowledge tradition or system. All these are full sources of Indian knowledge tradition. Hence,regarding the literature available on pandit deen dayal upadhyay,very few quantitative available for study. Therefore it is need of to enhance the literature about Pandit deen dayal upadhyay. However,we can refer the books and articles of Prof. Kuldip Chandra Agnihotri, Prof. Arun Kumar Sharma, Prof. Manoj Kumar Saksena ,prof Bajarang lal Gupt and Dr Mahesh Chandra sharma etc.All these scholars and writers written various aspects of pandit deen dayal upadhyay's Life and his contributions.

This study is purely on the basis of theoretical studies. Researcher studied many books which are sources of Indian knowledge tradition and Indian knowledge systems. Studied ancient books like Kautilya's Arthshastra,Kanhar's Rajtarangini,some portion of Vedas and other sources which were available in public domain.Studied books related to pandit deen upaddhay and books which were written by deen dyal upaddhay. Despite these,researcher approached the many other related books,Research work,research papers and articles on Indian knowledge tradition and pandit deen dayal upadhyay and then found conclusions.

Contribution of Great  Men

Even in the said adverse situations, many great men, scholars, saints and mahants enriched Indian knowledge with their contribution to the Ganga of Indian knowledge tradition. Goswami Tulsidas, Narsingh Mehta, Surdas ji, Guru Nanak Dev ji and Das Guru Parampara, Rahim and many great men including modern education in the late medieval period, such as Raja Ram Mohan Roy, Vidyasagar, Swami Dayanand Saraswati, Swami Vivekananda ji have written their writings. Not only of India, by lectures, tour of India and other effortsThrough the rich tradition of knowledge, the people of India were shaken, but also made a successful effort to wake up India's sleeping fortuneThe whole world was astonished by the conch shell of Indian knowledge that great sages like Swami Vivekananda ji went to foreign lands. This sequence continued in the later years as well. The Ganges of Indian knowledge tradition continued to flow even during the period of subjugationContemporary litterateurs and scholars, including Mahatma Gandhi, Bal Gangadhar Tilak, Rabindra Nath Tagore, Gopal Krishna Gokhale, Maharishi Arvind and Dr. Radhakrishnan, not only brought India's knowledge culture to the masses in a very effective manner, but also filled it with their inspiring creativity and personality. influenced the world.

Pandit Deendayal Upadhyay and the Indian Knowledge Traditions

Along with the political power after independence, Indian Manisha was worried about what should be the future direction of India now? Many types of differences were also present in this subject among the politicians taking part in Indian politics. Away from political power, Gandhiji's philosophy was completely based on Indian tradition, while the approach of Nehru and his followers was inspired by the West and socialism. With the death of Gandhi, the governance and future of India now completely rested in the hands of Nehru. I went .We all know what was the result of Nehruvian economy, politics, administration and other systems.

But in the meantime, there were also many visionaries who saw the solution of India's problems only in the Indian vision, experience and present knowledge tradition. It is a different matter that they did not get the opportunity to implement them thenPandit Deendayal Upadhyay was such a visionary. Pandit Deendayal Upadhyay was born in Rajasthan (some people also believe in Mathura district of Uttar Pradesh). Pandit Deendayal Upadhyay was brought up by his maternal grandparents and then by maternal uncle and maternal uncle after the death of his parents in his childhoodSince childhood, meritorious Deendayal studied facing a lot of difficulties and during his higher studies, he came in contact with the visionary campaigners of Rashtriya Swayamsevak Sangh and also with the then Sarsanghchalak ji through Nanaji Deshmukh. As a result, Deendayalji completed his studies In between, he became a campaigner of the Sangh. Later, he entered politics through the Sangh scheme and also became a founding member of the Bharatiya Jana Sangh formed in 1952. When the attention of Pandit Deendayal Upadhyay, who meditated deeply, went to the problems prevailing in Indian politics, economy, social system and other areas, he found that the solution of these problems is possible only with Indian vision and philosophy. After deep study, he put many ideas in front of the nation, which were extremely creditable for India in the present circumstances. It is a different matter that at that time the situation was not such that they could be implementedBut whenever the ruling establishment influenced by nationalism and Indian culture got an opportunity, then efforts have been made to successfully implement them by taking a pledge to formulate governance and policies based on the vision of Pandit Deendayal UpadhyayVarious policies and their implementation by the governments of the present center and many states are examples of this. The establishment of the National Education Policy-2020, if discussed carefully, is also based on the practical and Indian knowledge tradition of Pandit Deendayal Upadhyay.

What is the Vision of Pandit Deendayal Upadhyay?

In fact, if we do a detailed study of the thoughts, philosophy and vision of Pandit Deendayal Upadhyay ji, then we find that the views expressed by Pandit ji on Indian politics, economy, society, journalism, foreign policy and others are not new. Rather, all those visions and philosophies are already in the Indian literature, tradition and cultureremain prevalent.Pandit ji explained them easily according to the immediate circumstances and talked about their complete implementation, which were feasible. Pandit ji kept his vision according to the prevalent Indian experiences, knowledge and tradition, which were not only favorable for the solution of the problems of that time, but also beneficial for the nation as well as the human being. The proof of this is that whenever policies and programs were made based on the ideas of Pandit Deendayal Upadhyay, they have achieved widespread successThe present Central Government also has many such policies and schemes which are based and implemented only on the ideas of Nitant Pandit ji and whose effects are proving to be far-reaching.

Main thoughts of Pandit Deendayal

Antyoday
Antyodaya is one of the main thoughts of Pandit Deendayal Upadhyay. Antyodaya means - End + Uday means the rise of the end. In other words, it can be said that the one who stands in the last line of the society should have all-round development, efforts, policies and programs full of such spirit and their effective implementationPandit ji believed that the most downtrodden and underprivileged of the society should be taken care of first because they are the most neglected and expected. Before worrying about the first, second, third and other rows, the welfare of those who are in the last row and the fulfillment of their basic and urgent needs is very importantIf they get the required help on the spot, they will not only be able to come in the main stream gradually but will also be able to contribute in the development of the social system. In this way, the society will get the cooperation of all the forces from the first line to the last, only then the goal of all-round development can be achievedIf seen, this thought of Pandit ji is based on the principle of "Sarve Bhavantu Sukhinah" existing in the Indian tradition. This is the reason that many public welfare schemes going on in India today are inspired by Pandit ji's thoughts.

Integral Humanism Philosophy

This philosophy of Pandit Deendayal Upadhyay is also derived from India's rich knowledge tradition or should be said that it is influenced and inspired by it. In the Indian tradition, the individual is the unit of the family. From the family there is the society, from the society the nation and then from the world and the universe.

Pt. Deendayal Upadhyay's 'Integral Manav Darshan' is an all-time and universal philosophy of life, both theoretically and practically. According to this philosophy, 'Manav' being located in the center of the entire universe, in the form of a 'Spiral Mandala', apart from himself, discharges his multiple responsibilities towards family, community, society, nation and the world respectively. While doing, being integrated with 'Prakriti' (universe)gets integrated.The identification of this multi-dimensional creative personality of the 'person' moving from 'Vyashti' to 'Samashti' with 'Prakriti' lies at the core of integral human philosophy. According to Pandit ji, human being is the atom or individual unit of the universe, that is, the universe, without whose all-round development, the development of the nation is not possible. Our Rishis have also said in Atharvveda, “Abhivardhatan Payasabhi Rashtren Vardhatam” which means that all the people should be nourished by milk and wealth and develop with the nation.

This philosophy of Pandit Deendayal Upadhyay ji is generally called Integral Humanism. Although it is not so. This can be a topic of separate discussion. But it is certain that even on this vision of Pandit ji, the individual influence of traditional Indian knowledge is fully reflected.

Influence of Indian Manisha on other Ideas of Pandit Deendayal Upadhyay

Apart from the above timeless thoughts of Pandit Deendayal Upadhyay, we also get unprecedented thoughts and vision related to human and social life including national, international, religion, politics, foreign policy, education policyDue to lack of space, it will not be possible to discuss everything in detail here, but some important points can be mentioned in brief.

Deendayal Upadhyay was one of the chief architects of post-independence Indian politics. In general, his reputation has been as an active politician and efficient organization, but more than this he was a great thinker and thinker. A clear glimpse of Indian mind and culture is visible on his ideological aura. Not only this, scholars have also accepted that That
Pandit Deendayal Upadhyay was rich in multidimensional personality. Whatever thoughts he had expressed on sociology, economics and political science, it was the influence of Indian knowledge tradition that all his thoughts have emerged as guiding light today. All these thoughts of his were not only the result of his long experience, but also the timely manifestation of India's rich knowledge heritage. It would be appropriate to mention some important points here:
National Building

There is no unanimity among western scholars as well as Indian scholars regarding nation building or organization. While India's knowledge tradition accurately communicates nation building or organization. That is why Pandit Deendayal Upadhyay ji believes that nation is a natural organization. Just as all the components of the human body remain functional naturally, in the same way the various components of the nation also constantly strive for the service of the nation. Due to the forgetfulness of a nationalism, if the component parts become loose, then the nation collapses and if they become completely inactive, then they cause the destruction of the entire nation.
In this way, Pandit ji has shown the right path by giving real discussion on the dimensions of the nation and its construction from the Indian point of view.

Dream of Unbroken India

Today's so-called pseudo-seculars, pseudo-democrats and those who make politics a ladder for their dynasty and selfishness, have never understood the concept of ever-unbroken India, nor will they ever understand it. In Pandit Deendayal Upadhyay's vision of Akhand Bharat, Attock from Cuttack, Kamrup from Kutch and Kanyakumari from Kashmir, and the spirit of considering every particle of the entire land as virtuous and holy, but as intimate, is meant under Akhand Bharat. This motivation should be the goal of the future, this should be in the heart of every Indian, this was the opinion of Pandit ji.

Cultural India not Political India

Pandit Deendayal Upadhyay had the idea of ​​an India full of cultural diversity and overflowing with the knowledge gained over the yearsIf they want to understand the soul of India, then they will have to see it from the point of view of cultural and Indian religion, philosophy and spirituality, not through the prism of politics or economics. We can explain a lot to the world by our cultural tolerance and dutifulness. India's ability to establish an ideal world by pacifying the upheavals of the world lies in its global knowledge and philosophy.

Sadhana of Swarajya

Self-rule for a country and countrymen is life for any nation and committed countrymen sacrifice everything for itIndia's freedom struggle and crores of sacrifices are a vivid example of this. Swarajya is that condition of the society, in which the society can move towards a definite goal according to its conscience. That's why Swarajya is at the center in Pandit Deendayal Upadhyay's overall thought. The aim of their system should be how Swarajya attains prosperity with vibrancy.

Individual is the Means of the Nation

According to Pandit Deendayal Upadhyay, individuals are a means to reveal the soul of the nation. In this way the individual represents the nation in addition to his own self. Not only this, the individual is the instrument of all the institutions that the nation gives birth to to fulfill its purpose and therefore it is also its representative. The communities that are widespread in the nation, like humans, are also represented by individuals.
Individual and Society are Inseparable

Pandit Deendayal Upadhyay believes that there is no contradiction between the individual and the society. Leaving aside the distortions and disorder, measures are also necessary to remove them, but the real truth is that the individual and the society are integral and inseparable. The cultured state is that while worrying about himself, a person will worry about the society, only then the progress of the society will be possible.

Essential Elements of Nation

Pandit ji has given four essential elements for a nation – first land and people which is called country. Second, everyone's will power means the resolution of collective life. Third, a system which can be called rules or constitution, which they call religion and fourth is the ideal of life. The combined form of these four is called a nation. Describing the organic unity between the state and the individual, he said, just as body, mind, intellect and soul are necessary for a person and a person is formed by combining these four, in the same way a nation is formed by the combination of country, resolution, religion and ideals. are constructedThe pure Indian tradition regarding the nation is clearly reflected in this explanation of Pandit ji.

Mind Is the Focal Point of the Nation

Pandit Deendayal Upadhyay is of the opinion that the nation also has a soul. This is called 'Chitti'. This is the innate nature of a society. Every society is built with this in mind. The direction of culture of any society is determined according to this mind. That is, whatever is compatible with this mind is included in the culture. Chitti is the criteria by which everything is accepted or rejected. This mind is manifested by the conduct of every great person of the nation. The nation stands on the basis of this conduct. According to Pandit ji, when the mind is disintegrated or becomes weak, it has a negative impact on the nation. That's why it is very important to have a strong and effective mind.
National and State are Different

Deendayal Upadhyay has made a distinction between nation and state. He is of the opinion that nation is an abiding truth. The state arises to fulfill the need of the nation. Nation building is not just about rivers, mountains, plains or heaps of pebbles, nor is it just a physical entity. For this, the feeling of infinite devotion towards him in the hearts of the people living in the country is the first requirement. Because of this feeling of devotion, we call our country motherlandWhile according to Upadhyay, according to him the state is artificial and a man-made institution.
The state is needed in two circumstances. The first requirement arises when there is some distortion in the people of the nation. In such a situation, complexity arises for the regulation of the problems arising and it is necessary to create order in public life. The state is created so that powerful and resourceful classes do not take advantage of weakness, helplessness, poverty, everyone should do their work within the boundaries of justice. There can be many states inside the nation and they can have their own systems of governance But the nation is a feeling, it is such a formula which is created and inhabited by the feeling of unity.

Thus we can say that India's knowledge tradition is ancient. This tradition has not only influenced the world but has also attracted the world since ancient timesScholars of the world have enriched their respective countries by gaining a lot from Indian religion, knowledge, spirituality and philosophy. Many great men of India also learned a lot from India's continuous knowledge tradition and in its light have given their valuable thoughts from time to time. Gave it to the societyPandit Deendayal Upadhyay is also included in many such great men and thinkers, who showed the path of governance by drawing a picture of India's all-round development with his diverse thoughts, looking at the immediate circumstances. The basis of all these thoughts and vision of Pandit ji was not the half-washed or any other borrowed ideology of the West, but the rich Indian tradition of knowledge. Indian knowledge tradition has amazing power. There is a great need to properly introduce this to today's and future generations. Keeping this in mind, the Indian knowledge tradition has been included in the National Education Policy-2020. It is expected that the future generation will again take the future of India on a glorious path by taking immense benefits from it.

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