Lokasamgraha: A Model for Ethical and Social Governance in the Contemporary World

-Anushka Verma

Abstract: This paper investigates the relevance of Lokasaṁgraha as guiding principle for ethical and social leadership and their implementation in the governance in modern society.  Lokasaṁgraha emerging from Bhagavad Gītā’s teachings, highlights collective welfare, dharma and nishkama karma. In the paper I aim to analyse the applicability of Lokasaṁgraha, by addressing the pressing global challenges such as inclusivity, ethical governance, sustainability, and social justice.

The paper contains Four Sections. The first section will be of introduction where I will discuss what is Lokasaṁgraha, from where it has been taken, how it relates to other concepts like Rta (Cosmic Order), Dharma and nishkama karma. The second section will explore the need of Lokasaṁgraha in the contemporary world by critiquing the western mindset of materialism, individualism, consumerism and further ongoing issues like corruption, anthropocentrism, environmental degradation etc. The third section will contain the analysis of the practical aspects of Lokasaṁgraha including its implementations and limitations. The last section will be of conclusion.

Introduction

The term Lokasaṃgraha is derived from two Sanskrit words: Loka, meaning “people” or “humanity,” and Saṃgraha, meaning “holding together.” Thus, its literal meaning is “bringing all people together under a unifying principle of service” with the goal of ensuring the well-being of every individual in society. It emphasizes performing actions not solely for oneself but also for the benefit of others, in a selfless and disinterested manner, with the aim of forming unity and promoting the welfare of humanity.

The Bhagavad Gītā is a text rich in ethical and social teachings that stand out for their uniqueness. It urges individuals to lead lives guided by righteousness and justice. Gītā defines yoga as the union of the individual self with the Paramātman, the Absolute, emphasizing not just the attainment of samādhi but also achieving it through ethical means. In addition to its moral guidance, the Gītā conveys its social philosophy through the concept of Lokasaṁgraha which basically means welfare of the world. This concept is mentioned explicitly in two verses of the Bhagavad Gītā—3:20 and 3:25, highlighting its significance in the text.

In the third chapter of the Bhagavad Gītā (Karma Yoga), Krishna explains Lokasaṁgraha’s relevance to Arjuna.

कर्मणैव हि संसिद्धिम् आस्थिताः जनकादयः।

लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि॥

“Karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ,

loka-saṁgraham evāpi sampaśyan kartum arhasi.” (Bhagavad Gītā 3:20)

Translation: Janaka and others attained perfection through action alone; even with the aim of protecting the welfare of the world, you should perform your duties.”

This verse emphasizes the importance of karma yoga and its role in attaining spiritual perfection while contributing to societal welfare. Śrī Kṛṣṇa tells Arjuna that great kings like Janaka and others achieved saṁsiddhi solely through action. They did not renounce their worldly duties but performed them with detachment and wisdom, thereby attaining both personal liberation and the welfare of society. Kṛṣṇa urges Arjuna to follow this path, not merely for his own progress but for loka-saṁgraha, the sustenance and harmony of the world. This highlights a key teaching of the Gītā: action performed without selfish motives leads to both inner purification and social upliftment.

The example of King Janaka is particularly significant. As a ruler and a realized sage, Janaka demonstrated that spiritual enlightenment does not necessitate renouncing worldly responsibilities. Instead, he performed his duties with detachment, proving that engagement in righteous action can lead to liberation. Kṛṣṇa’s message here is that true leaders and wise individuals must act for the greater good, ensuring the well-being of others while pursuing their own spiritual path.

सक्तः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।

कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्॥

 

“Saktaḥ karmaṇyavidvāṁso yathā kurvanti bhārata,

kuryād vidvāṁs tathāsaktaś cikīrṣur loka-saṁgraham.” (Bhagavad Gītā 3:25)

Translation: “As the ignorant act with attachment to work, O Bharata, so should the wise act without attachment, desiring the welfare of the world.”

This verse from the Bhagavad Gītā further elaborates on the concept of karma yoga and loka-saṃgraha. Śrī Kṛṣṇa explains to Arjuna that ignorant people (avidvāṁsaḥ), who are attached to their actions and their outcomes, perform work with selfish motives. In contrast, a wise person (vidvāṁs), though engaged in the same actions, remains unattached and works solely for the purpose of loka-saṃgraha, the preservation and well-being of society. Kṛṣṇa advises that a realized being should perform niṣkāma karma, setting an example for others to follow. If the wise renounce action entirely, ordinary people, who are driven by desires, might become confused and inactive, disrupting social harmony. Therefore, enlightened individuals must continue to engage in selfless action to inspire and guide others on the right path.

This teaching aligns with the broader philosophy of karma yoga, which emphasizes performing duties without attachment to results. It underscores that wisdom does not lie in abandoning action but in executing it with the right attitude. The verse also highlights the responsibility of leaders, scholars, and role models in society—they must act with selflessness and detachment so that others may be inspired to act righteously. In a modern context, this principle is relevant for those in positions of influence, such as teachers, policymakers, and spiritual guides, who must lead by example rather than mere instruction. True leadership involves working for the collective good, not out of compulsion or personal gain, but with an awareness of duty and a commitment to loka-saṃgraha.

Lokasaṃgraha’s relation with Ṛta (ऋत) and Dharma

Ṛta is one of the foundational concepts of Vedic philosophy, referring to the universal cosmic order that governs both nature and morality. It represents the fundamental principle of harmony, law, and truth that sustains the universe. The word ṛta is derived from the root ṛ (to move, go, or rise), signifying the dynamic order underlying existence. In the Vedic worldview, ṛta is the principle that ensures the regularity of natural phenomena, such as the rising and setting of the sun, the changing of seasons, and the rhythmic cycles of life and death, while also serving as the moral law that upholds righteousness. A well-known reference to ṛta appears in the Ṛgveda (4.40.5):

“अद्रुप्तास ऋतं यत्र तस्थुर्न देवेषु यातवे।
स वै पूर्वेषां पदं नयते नूतनं पदम्॥”

“Adr̥ptāsa ṛtaṁ yatra tasthur na deveṣu yātave,
Sa vai pūrveṣāṁ padaṁ nayate nūtanaṁ padam.”

Translation: This verse states that ṛta is the principle upon which even the gods stand firm, ensuring the continuation of the paths followed by those who came before and guiding the new ones to come. This highlights ṛta as the eternal law that governs both divine and human existence, maintaining continuity and order in the universe.

Loka-saṃgraha is the principle of maintaining harmony and stability in society through righteous action. It is not merely a moral or ethical imperative but a metaphysical duty that aligns human actions with the larger cosmic order. This idea finds its roots in the Vedic concept of ṛta, which represents the fundamental order of the universe, governing both natural and moral laws. Ṛta is the principle that ensures the regularity of cosmic cycles, from celestial movements to ethical conduct, and it later evolved into the more systematized notion of dharma in classical Indian thought.

Dharma is the practical and contextual expression of ṛta, providing the ethical and social guidelines necessary for upholding loka-saṃgraha. In the Gītā, Śrī Kṛṣṇa urges Arjuna to act selflessly and perform his duty without attachment, emphasizing that the wise must engage in action for the sake of societal welfare, just as ordinary people act out of personal desires. This directive is an affirmation of dharma as the mechanism through which ṛta is actualized in human life. While ṛta represents an eternal, unchanging cosmic order, dharma is dynamic and adaptable, ensuring that loka-saṃgraha is achieved within the changing contexts of human society. The responsibility of the enlightened individual is to act in accordance with dharma, preserving social cohesion and guiding others toward righteousness, thereby sustaining the balance of ṛta.

These interconnected concepts reflect the integral vision of the Bhagavad Gītā, where personal liberation (mokṣa) is not isolated from worldly responsibilities but is attained through selfless engagement in the world. The realization of loka-saṃgraha through dharma ensures that the cosmic rhythm of ṛta remains undisturbed, allowing for the flourishing of both individual and collective well-being.

The Need for Lokasaṁgraha in the Contemporary World: A Critique of the Western Mindset and Global Challenges

The modern world, influenced heavily by Western philosophical ideals, has become deeply entrenched in materialism, individualism, and consumerism. This pursuit of endless growth and personal gain has come at a great cost, leading to ethical dilemmas, widening social divides, and environmental destruction. From corporate greed to unsustainable lifestyles, the emphasis on profit and self-interest has often overshadowed the values of collective well-being and responsibility.

Critiquing Western Materialism, Individualism, and Consumerism

The modern Western worldview, influenced by Enlightenment, Rationalism and Capitalist economic models, has largely prioritized material progress over ethical and spiritual considerations. This materialist approach, coming from Baconian and Cartesian dualism, has reinforced the idea that nature is an external entity to be controlled and exploited for human benefit. As a result, human fulfillment is often equated with economic prosperity and material accumulation.

The relentless pursuit of economic growth, detached from moral responsibility, has created a culture of consumerism, where, as Baudrillard (1998) observes, “people no longer consume objects for their use-value but for their sign-value,” reducing human identity to market-driven constructs (The Consumer Society: Myths and Structures). In contrast, lokasaṁgraha emphasizes dharma and selfless action, proposing an ethical framework where actions are performed not for personal gain but for the collective good.

Similarly, radical individualism emerging from Hobbesian and Lockean social contract theories has led to a fragmented society where personal success is often pursued at the expense of communal well-being. Lokasaṁgraha counters this by advocating for an interconnected worldview in which individual well-being is inherently tied to the welfare of the whole. Śrī Kṛṣṇa’s instruction to Arjuna highlights that the enlightened must act selflessly for the benefit of others, ensuring that society does not descend into moral chaos.

The American Opioid Crisis: Profit Over Public Health

The American opioid crisis, which escalated in the late 1990s and early 2000s, stands as a stark example of how corporate greed and a lack of ethical oversight can have devastating consequences on public health. Pharmaceutical companies, particularly Purdue Pharma, aggressively marketed opioids like OxyContin, which was introduced in 1996, despite being aware of their highly addictive potential (Van Zee, 2009). Through misleading advertising and lobbying efforts, they encouraged widespread overprescription, fueling a nationwide addiction epidemic. As a result, hundreds of thousands of lives have been lost, and countless families have been shattered (Kolodny et al., 2015). This crisis highlights the dangers of prioritizing profit over public well-being, exposing deep flaws in the healthcare industry, where financial interests often outweigh ethical responsibility.

The Bangladesh Crisis of 2024

In 2024, Bangladesh experienced a significant political upheaval following widespread student-led protests against the government’s quota system in public sector employment. The movement, which began in mid-June, was primarily driven by frustrations over high youth unemployment rates, reported at 12.3% in 2023, more than three times the national average and perceptions of systemic corruption and nepotism in job allocations.

The protests escalated throughout July, leading to violent confrontations and a nationwide shutdown. The intensity of the unrest culminated in the resignation of Prime Minister Sheikh Hasina on August 5, 2024, ending her prolonged tenure. Subsequently, an interim government was established under Nobel laureate Muhammad Yunus, tasked with addressing the nation’s economic challenges and restoring political stability.

This period marked a turning point in Bangladesh’s political and social landscape, highlighting the profound impact of policy decisions on public sentiment and the critical importance of responsive governance.

Addressing Contemporary Issues: Corruption, Anthropocentrism, and Environmental Degradation

The repercussions of this materialistic and individualistic worldview manifest in various contemporary crises, including political corruption, environmental exploitation, and ethical erosion. Corruption, a global issue affecting governance and economic systems, thrives in an atmosphere where self-interest overrides collective responsibility. Lokasaṁgraha directly counters this by mandating that those in leadership positions act selflessly for the good of society, as exemplified by King Janaka, who attained spiritual perfection while governing with righteousness.

Additionally, the anthropocentric mindset embedded in Western thought, particularly since the Industrial Revolution, has led to reckless environmental degradation. As Naess (1973) argues in his formulation of deep ecology, “the Western attitude toward nature has been predominantly utilitarian, seeing the environment merely as a resource” (The Shallow and the Deep, Long-Range Ecology Movements). This exploitation has resulted in deforestation, climate change, and biodiversity loss. The doctrine of lokasaṁgraha, which aligns with Rta, promotes a sense of responsibility toward all beings, recognizing nature as an integral part of the cosmic order rather than an object of domination. The Upaniṣads reinforce this interconnectedness, declaring, sarvaṁ khalvidaṁ brahma, “All this is Brahman” (Chāndogya Upaniṣad 3.14.1), focusing on the unity of existence.

Lokasaṁgraha can be a possible solution to these limitations of Western individualism and consumerism. It provides us with a model having ethical responsibility, social harmony, and ecological sustainability. In an era of moral fragmentation, the wisdom of lokasaṁgraha is not merely an ancient philosophical ideal but an urgent imperative for global well-being.

Lokasaṁgraha in the Contemporary Bharat

In contemporary Indian philosophy, several thinkers and movements have embodied the principle of Lokasaṁgraha in various social, political, and ethical dimensions. Here are some key examples:

Sri Aurobindo: Integral Yoga and Collective Evolution

Sri Aurobindo’s philosophy of integral yoga aligns with Lokasaṁgraha by advocating for the spiritual evolution of humanity as a collective effort. He emphasized that individual self-realization must harmonize with societal transformation.

• His concept of the Divine Life on Earth seeks the upliftment of all, promoting unity, selfless service, and spiritual nationalism.
• The Auroville experiment, inspired by his philosophy, embodies a model of sustainable and cooperative living for universal well-being.

Vinoba Bhave: Sarvodaya and Bhoodan Movement

Vinoba Bhave, a spiritual successor to Gandhi, translated Lokasaṁgraha into action through the Sarvodaya (welfare of all) movement.

• His Bhoodan (Land Gift) movement was a profound example of selfless service, where he convinced wealthy landlords to voluntarily donate land to landless farmers, promoting economic justice and social harmony.
• He emphasized that true leadership is about collective upliftment rather than personal gain, aligning with the Bhagavad Gītā’s message on Lokasaṁgraha.

Radhakrishnan: Ethical Leadership and Global Responsibility

Dr. Sarvepalli Radhakrishnan, Bharat’s philosopher-president, upheld ethical governance and spiritual democracy as forms of Lokasaṁgraha.

• He argued that political leadership should be rooted in dharma and universal responsibility rather than selfish motives.
• His works, especially The Hindu View of Life, advocate for a balance between individual freedom and collective good, drawing from Vedantic thought and Krishna’s teachings.

Dr. A.P.J. Abdul Kalam: Vision 2020 and Holistic Development

Dr. A.P.J. Abdul Kalam, Bharat’s “People’s President,” integrated scientific progress with ethical responsibility, mirroring the ideals of Lokasaṁgraha.

• His Vision 2020 focused on sustainable development, technological empowerment, and social harmony to uplift the nation.
• He advocated for leadership with integrity, urging youth to work for the collective prosperity of India rather than mere personal success.

Swami Vivekananda’s Vision of a Harmonious Society

Swami Vivekananda’s teachings, particularly his concept of ‘man-making’ and his ideal of social service, align with the principles of Lokasaṃgraha. Vivekananda emphasized selfless service, upliftment of the downtrodden, and interconnectedness among individuals. He called for a society rooted in spirituality, where each individual’s development is inseparable from the well-being of others.

• His “Daridra Narayana” (the poor are God) doctrine directly ties the welfare of the marginalized to spiritual development, thus showcasing how individual actions must serve the collective welfare, Lokasaṃgraha in action.
• Western models often place undue faith in technology as a panacea for societal problems. Lokasaṃgraha critiques this view, arguing that technological advancement must serve human values and collective well-being, not perpetuate greed or inequality. Vivekananda warned of unbridled technological focus, remarking: “Man-making is more important than machine-making.”

Application of Lokasaṃgraha in Governance

Governance, in its essence, is the collective effort to harmonize societal interests, ensure justice, and promote sustainable progress. The Bhagavad Gītā (3.21) states:

 

“यद्यदाचरति श्रेिष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥”

“Yad yad ācarati śreṇaṁ, tat tad evetaro janaṁ;

sa yat pramāṇaṁ kurute, lokas tad anuvartate” (Bhagavad Gītā 3.21).

Translation: Whatever a great person does, others follow. Whatever standard they set, the world pursues.

This underscores the role of leaders and policymakers as ethical exemplars, forming collective conduct through their decisions and policies. For Bharat to realize its ambitious goals by 2047, its leaders, across politics, economy, education, and civil society, must embody selfless service and work towards collective progress rather than personal or partisan gain. Below is an exploration of how Lokasaṃgraha can be applied to governance, ensuring ethical decision-making and inclusive policy formulation.

Ethical Decision-Making in Governance through Lokasaṃgraha

 

Governance involves constant decision-making, often balancing competing interests. Lokasaṃgraha provides three core principles to guide ethical decision-making:

1.     Dharma-Centric Policy Making: Lokasaṃgraha aligns with the principle of Rājadharma in Indian philosophy, where governance must be based on justice, truth, and duty towards all citizens. It includes, prioritizing public welfare over electoral gains, ensuring policies are guided by ethical imperatives rather than populism and balancing economic, social, and environmental responsibilities.

One of the instances of this is the Right to Information (RTI) Act in Bharat (2005) which upholds transparency and accountability, allowing citizens to question governance, a direct application of dharma in policy.

2.     Niṣkāma Karma: Leaders should govern with detachment from personal ambition and power, acting in public interest rather than self-interest. This ensures meritocratic governance, free from nepotism. It involves decision-making based on long-term national interest, not short-term political advantage. It further includes Minimization of corruption, as power is exercised as a duty rather than privilege.

One of the major examples of this is the Aadhaar initiative in Bharat, which despite political opposition, was driven by a commitment to public welfare and transformed service delivery for millions.

3.     Inclusivity and Social Harmony: Lokasaṃgraha calls for governance that is inclusive, participatory, and harmonizes diverse social groups. It opposes policies that divide society along caste, religion, or economic lines for political gains. Ethical leadership must uphold minority rights while ensuring social cohesion. It must Promote pluralism, dialogue, and cooperation between different communities. Along with it must Focus on policies that reduce inequality and uplift marginalized sections.

Policy Formulation Based on Lokasaṃgraha

Policy-making must reflect long-term stability, justice, and sustainability, rather than being dictated by market forces, electoral cycles, or ideological biases. Lokasaṃgraha can shape policies in the following governance areas:

1.     Corruption-Free and Transparent Governance: Corruption stems from material greed and power accumulation, which Lokasaṃgraha explicitly rejects. A governance model based on selfless service ensures strict enforcement of anti-corruption laws, transparency in public funds allocation and an accountability of political representatives and bureaucrats.

2.     Sustainable Economic Development: Lokasaṃgraha rejects unethical capitalism and reckless consumerism, advocating for sustainable economic policies that balance wealth creation with social responsibility, environmental conservation with industrialization and self-reliance with global cooperation. One of its examples can be seen as Bharat’s Aatmanirbhar Bharat initiative which promotes self-sufficiency in key industries while ensuring sustainable resource use.

3.     Environmental Protection and Sustainable Development: A Lokasaṃgraha-based governance model treats nature not as a resource to exploit but as an interdependent system requiring stewardship. This includes legislating against environmental degradation, encouraging renewable energy and green policies and promoting an ethos of ecological harmony in economic activities. For instance, Bharat’s leadership in the International Solar Alliance (ISA) promotes global solar energy adoption, aligning with sustainable Lokasaṃgraha principles.

4.     Education and Cultural Changes: Lokasaṃgraha sees education as a means to cultivate ethical and responsible citizens, rather than merely producing skilled workers for economic output. In Bharat, policies should revive Bharat’s civilizational wisdom while integrating modern knowledge. Value-based education must be encouraged that promotes social service and national responsibility. It must prioritize research and innovation in national interest. For instance, the New Education Policy (NEP) 2020 incorporates Indian knowledge systems, skill-based learning, and ethical training, aligning with Lokasaṃgraha.

5.     Global Leadership and Vasudhaiva Kutumbakam: Lokasaṃgraha is not limited to national governance but extends to Bharat’s role in global diplomacy. As Bharat aspires to Vishwaguru status by 2047, its foreign policy should promote ethical, inclusive, and cooperative global relations. It should encourage South-South cooperation and resist exploitative geopolitics. It should lead climate action, sustainable development, and peace-building efforts. For instance, Bharat’s G20 Presidency (2023) focused on inclusive growth, climate resilience, and Global South cooperation, embodying Lokasaṃgraha in global governance.

 Implementing Lokasaṃgraha in Modern Governance: Steps Forward

To embed Lokasaṃgraha into governance structures, policymakers and administrators must adopt the following practices:

• Ethical Leadership Training: Political and bureaucratic training programs must integrate Dharma-based ethics and selfless leadership principles.
• Meritocratic Public Administration: Civil service reforms should ensure that governance is driven by competence and ethical responsibility rather than political allegiance.
• Citizen Participation Mechanisms: Strengthening public accountability, direct democracy (referendums), and grassroots governance ensures inclusive decision-making.
• Technology for Transparency: Leveraging blockchain for governance, AI for fraud detection, and digital platforms for real-time accountability can curb corruption and inefficiencies.
• Public Service Orientation in Governance: Policies should prioritize citizens’ well-being over bureaucratic convenience, ensuring responsive, citizen-centric administration.

Limitations in the Implementation of Lokasaṃgraha

1.     Political Resistance & Power Struggles: Short-term populism often prioritizes winning elections over long-term ethical governance, leading to policies driven by immediate public appeal rather than sustainable development. The concentration of power and pervasive corruption further hinder the emergence of selfless leadership, as personal and political gains take precedence over the greater good. Additionally, the lack of political will to implement ethical reforms perpetuates a system resistant to meaningful change, allowing vested interests to dominate decision-making processes and obstructing progress toward just and responsible governance.

2.     Deep-Rooted Corruption & Institutional Decay: Deep-rooted corruption and institutional decay create a system where financial interests take precedence over public welfare, as crony capitalism enables the accumulation of wealth and power by a select few. Bureaucratic inefficiency further resists ethical governance, creating an environment where red tape and administrative bottlenecks obstruct meaningful reforms. Additionally, judicial delays weaken accountability and justice, allowing corruption and misconduct to persist unchecked, ultimately eroding public trust in democratic institutions and the rule of law.

3.     Materialistic & Consumerist Mindset: In modern society, economic growth is often prioritized over ethical considerations, with material success being seen as the ultimate goal. This materialistic mindset fuels excessive consumerism, which encourages individualism and personal gain at the expense of collective welfare. Market-driven policies, focused on maximizing profits, frequently neglect sustainability and equity, leading to environmental degradation and growing inequality. As a result, the pursuit of material wealth undermines broader societal values, exacerbating social and environmental challenges.

4.     Global Geopolitical Challenges: Global geopolitical challenges often arise from the Western models of governance that emphasize competition over cooperation, creating a climate of rivalry rather than collaboration on the global stage. International economic pressures can force nations to make unethical compromises, prioritizing economic gain over moral principles in order to remain competitive in the global market. Additionally, globalization tends to dilute indigenous ethical governance principles, as dominant global norms and practices overshadow local traditions and values, leading to the erosion of culturally rooted systems of governance and ethical decision-making.

5.     Social Divisions & Identity Politics: Social divisions based on caste, religion, and regional politics often fragment societal unity, making it difficult to form a collective sense of belonging. Political parties frequently exploit these divisions for electoral gains, deepening existing rifts and amplifying identity-based conflicts. In such a climate, the ideal of “Vasudhaiva Kutumbakam“, the vision of the world as one family – becomes increasingly difficult to achieve, as entrenched identity politics hinder efforts to build harmonious, inclusive societies. The focus on narrow group interests over universal human values obstructs progress toward a more unified and compassionate global community.

6.     Over-Reliance on Technology Without Ethical Oversight: The over-reliance on technology, such as AI, surveillance, and automation, raises significant ethical concerns as these tools can be misused for control and surveillance rather than advancing public welfare. In many cases, the drive for efficiency often overshadows the need for ethical oversight in governance, leading to a lack of accountability in how technology is deployed. This imbalance risks the erosion of privacy, individual freedoms, and human dignity, as technological advancements are implemented without sufficient consideration of their broader societal impact. Consequently, the unchecked use of technology can exacerbate inequalities and create systems of control that undermine democratic values.

7.     Lack of Education & Ethical Awareness: Modern education systems often prioritize skill development over the cultivation of values, leaving ethical awareness and moral reasoning underemphasized. This gap in ethical education is reflected in governance institutions, where leadership training often lacks a strong focus on ethical decision-making, hindering the development of morally responsible leaders. As a result, public participation in ethical governance remains low, as citizens lack the awareness and understanding necessary to engage meaningfully in the political process and advocate for integrity, transparency, and justice. This creates a cycle where ethical considerations are sidelined, perpetuating governance that may not serve the broader public good.

8.     Economic Pressures & Global Capitalism: Economic pressures driven by GDP-focused growth models often overlook the holistic well-being of individuals and communities, prioritizing quantitative economic gains over quality of life. This approach exacerbates wealth inequality, directly challenging the principle of Sarvodaya, the welfare of all by concentrating resources and opportunities in the hands of a few. Ethical economic policies, which aim to promote fairness, sustainability, and inclusive growth, frequently struggle to gain traction in the face of powerful corporate interests that prioritize profit maximization over social responsibility. As a result, these policies are often sidelined, perpetuating systems that favor the wealthy and neglect the broader societal good.

Conclusion

Despite the limitations discussed above if Bharat adopts Lokasaṃgraha as a foundational principle, it can build a governance framework that is ethical, inclusive, and visionary, leading the world towards a just, sustainable and prosperous future. As Krishna’s wisdom in the Gītā suggests, when leaders embody selfless service, moral clarity, and collective responsibility, societies flourish in stability, harmony, and progress.

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