The idea of prasparavlamban or mutual dependence is based upon the idea that no individual or entity in society can exist in isolation. Everything is interconnected, and the growth of one is contingent on the well being of another. This is applicable to all -natural resources, objects of nature, animate and inanimate. Prasparavlamban is about cooperation, mutual respect and shared responsibility in human society.
In the Mahabharata, the burning of forest of Khandava illustrates the concept of prasparavlamban. Agni, the Vedic godhead, needed to consume the forest in order to restore his strength, but Indra, protecting his friend Takshaka and the forest creatures, opposed him. Agni sought the help of Krishna and Arjuna, who defended him by preventing Indra from extinguishing the fire. Despite the destruction, some beings were spared, and a new growth was made possible.
This story reflects the interconnectedness of life: the forests and its creatures depend on each other, and even destructive forces like fire play a role in renewal. The cooperation between Krishna, Arjuna, and Agni shows that all beings and forces rely on mutual support and respect to maintain balance of nature and society.
Society cannot function if individuals act only for themselves or are entirely dependent on the state. The philosophy advocated for an organic society where different elements of the community – individuals, families, local communities, and the state- work together, the relationship is based on cooperation, not exploitation.
A healthy and prosperous society could not be achieved through mere competition or by concentrating wealth in the hands of a few, as was seen in capitalist models of economy. Neither could it be achieved by an over-reliance on state control and centralized authority, as proposed by the socialist ideologies. In fact, true progress lies in balancing individual aspirations with collective welfare, where every part of society, every individual plays its role in mutual cooperation.
Further, prasparavlamban fits into the social and economic framework of integral humanism. A society functions like a family, where mutual support and responsibility are paramount. Just as a family thrives when all its members contribute according to their abilities and take responsibilities, a society too is built on mutual dependence ensuring that no one is left behind, and resources are shared fairly among everyone.
The idea of harmony between the individual and society is at the core of the political philosophy of Upadhyaya. He rejected both extreme individualism, which prioritizes personal success and growth above the common good and extreme collectivism, which subjugates personal freedom to societal demands. He instead calls for Svadharm where personal goals are aligned with societal well being. True harmony in society could be achieved when individuals performed their Svadharm, which aligned with the nation’s collective goal.
The extremes of both capitalism and communism/socialism reveals inherent flaws in their foundational approaches to economic organization. Western capitalism, driven by individualism and profit maximization, often results in social inequality, the concentration of wealth, and exploitation of the weaker entities in society. What was once intended to encourage competition and innovation now consolidates power in the hands of multinational corporations, leading to monopolistic practices and further deepening social divisions. This relentless pursuit of wealth, coupled with manipulative marketing strategies, erodes the sense of community and prioritizes materialism over social welfare and sustainability.
In contrast, communism and socialism that emerged as a solution to capitalism, while striving for social justice and equality, often suffer from bureaucratic inefficiency and a lack of individual motivation. Centralized planning, which seeks to replace market mechanisms, struggles to allocate resources effectively due to incomplete data and political considerations overriding economic equity. Though communism promises a classless society and socialism attempts to eliminate competition, the practical outcomes have often been the rise of oppressive state structures and continued alienation of workers from the means of production.
Ultimately, both systems, in their extremes, have failed to create a balanced society. While capitalism fosters innovation at the cost of equality, communism/socialism strives for equality but at the cost of economic freedom and efficiency. The challenge lies in finding a middle path that decentralizes economic control, encourages fair competition, and ensures social justice without sacrificing individual freedom or creativity.
In an attempt to show a steady rise in GDP, many economies engage in the overproduction of goods that may not necessarily fulfill the real needs of society. This excess production feeds the cycle of consumerism, where individuals are encouraged to buy more than they need. This is further exacerbated by modern marketing strategies, which have drastically changed the dynamics of capitalism. Earlier it was believed that “the consumer is king”, however now, “consumers are left with little real choice” (National Policy Studies in the light of Ekatma Manav Darshan). Instead it is the capitalist, who decides what should be produced, and consumers are subtly manipulated into purchasing goods through targeted and sophisticated marketing strategies.
The current economic system is deeply flawed, necessitating a transformative approach that embraces sustainability, resilience and human well being. Instead of perpetuating models that emphasize individualism and centralized control, we need a paradigm that fosters true interdependence and holistic growth. Michael Albert, an American Economist critiques “capitalism for undermining key human values such as equity, solidarity, and environmental sustainability, highlighting how it breeds inequality, inefficiency, and the destruction of biodiversity”(National Policy Studies in the light of Ekatma Manav Darshan). Likewise alternatives like market socialism and central planning also fall short, fostering inequality, individualism, and authoritarianism instead of the equitable and sustainable societies they aim for.
In contrast to the GDP based, capitalist model, there is a growing need for a shift towards a need-based economy. Such an economy emphasizes conscious consumerism, where production and consumption are guided by genuine human needs rather than by profit motives. Such an economy is based on the idea of integral humanism. In a need based economy, production was guided by demands of the society, but only to an extent that those demands are legitimate and necessary. This would prevent the overproduction of goods and the resulting strain on the natural ecosystem. Further, conscious consumerism requires businesses to adopt sustainable practices that benefit both society and the environment, creating a more balanced relationship between economic growth and ecological preservation.
In contrast, Deendayal Upadhyaya’s principle of prasparavlamban offers a radically different model – one that views society not as isolated individuals or competing interests but as an integral whole. This system emphasizes that prosperity arises from recognizing the symbiotic relationships between all members of society, where each part contributes to and benefits from the collective. Prasparvlamvan aligns growth with social and spiritual well-being, transcending the materialistic focus of capitalism and the state control of socialism.
Under this model, decentralization plays a key role. Decision-making, both economic and social, happens at the local level, where communities are directly involved in shaping their futures. Deendayal Upadhyaya’s advocacy for Swadeshi ensures that communities produce according to their needs, avoiding reliance on distant markets and corporations driven by profit maximization. This approach is a direct response to the homogenizing and exploitative tendencies of capitalism and central planning.
Rather than simply automating labor to free individuals for more meaningful pursuits, prasparavlamban encourages human creativity and contribution through moral and value- driven economic structure. It calls for a system where resources flow not to maximize profit but to support life itself, aligning both material and spiritual aspects of existence. This ensures that economic activity promotes not only personal and collective well being but also ecological balance.
Deendayal Upadhyaya’s vision also promotes a sustainable, community-driven approach to development, one that respects nature and addresses global challenges such as climate change and resource depletion. Through local governance and economic activity tailored to the needs of the community, his model fosters ecological stewardship and ensures that every individual’s contribution supports the well-being of all. In this way, prasparavlamban stands as a holistic alternative to the prevailing economic systems, offering a path to inclusive, equitable, and sustainable growth.
The model of prasparavlamban can be seen in modern times through the example of Chitrakoot in Bundelkhand. Traditionally, the village’s primary source of income was agriculture, and the families, largely dependent on it, faced financial challenges. However, the situation improved significantly when the women of Chitrakoot were trained in sewing over a period of 3 to 4 months. This skill development added a new source of income for the households, exemplifying how prasparavlamban fosters economic resilience by encouraging diverse, interdependent livelihoods within the community. This mutual support strengthens the social fabric and uplifts the entire village.
Prasparavlamban presents an ideal alternative to the flawed economic model of capitalism and socialism by emphasizing interconnectedness, sustainability, and a balance between individual initiative and collective welfare. It integrates spiritual, social, and economic dimensions, offering a path to a more harmonious, resilient, and morally grounded society.
India, with its vast diversity of languages, religions, and customs, could thrive only if people recognized their interdependence. Prasparavlamban encourages respect for diversity while emphasizing the importance of shared values and common goals, highlighting the importance of cultural unity and social harmony.
The caste system in India, in its original form, was an example of interdependence. It must be noted that here it was not an hierarchy but a division of labor where each individual and community had a role to play in the larger society. However, Upadhyaya highlights that one must be critical of its rigid, exploitative manifestations and sought to restore the principle of mutual cooperation rather than dominance and subjugation.
The principle of Prasparavlamaban, though rooted in the Indian context, has global relevance especially in today’s world where issues like climate change, inequality, and global economic crisis highlight the need for mutual dependence and cooperation among nations. Upadhyaya’s vision offers a path to global harmony, where countries work together for common progress rather than engaging in exploitative competition.
He foresaw a world where nations respected each other’s sovereignty and cultural values while cooperating in trade, technology, and innovation to address common challenges. The idea of mutual dependence at the international level counters the dominance of powerful nations over weaker ones and promotes a more just and equitable global order.
This blog is prepared under the supervision of Prof. Sampadananda Mishra, Director, Centre for Human Sciences, Rishihood University.
Research Assistant, Integral Humanism Initiative, Centre for Human Sciences, Rishihood University.
Rishihood University is a part of Delhi NCR region and is 50 minutes way from Delhi’s Jahangir Puri Metro. It is regarded as one of the best private university in Sonipat, Haryana
Here is the address:
Rishihood University, NH-44 (GT Road), Near Bahalgarh Chowk,
Delhi NCR, Sonipat,
Haryana, India 131021
Yes, at Rishihood University which is a UGC-approved university in Sonipat, you can learn Indian cultural concepts along with academics. It offers multidisciplinary undergraduate programs including BBA, B Design, and BSc Hons Psychology that incorporate the fundamental concepts of Indian culture and psychology in their respective curriculum, combining them with practical and real-life applications.
The stages of selection criteria include:
