Shri Guruji had solutions for every problem. Though his life was dedicated to the task of organizing Hindu society, people from every walk of life, approached him with problems of every kind ranging from personal to the international. Since Shri Guruji's philosophy and view of life was based on the sound and scientific principles of Sanatana Dharma, his view and vision were clear and unambiguous. That is not to say that his opinions were rigidly conditioned by principles enunciated ages ago. Unlike the Semitic religions, Hindu Dharma has always been flexible and adaptive.
Sanatana Dharma was basic and eternal. At the same time our sages had taken account of the inevitability of changes due to unceasing flow of time. So, principles of Sanatana Dharma had to be applied, not blindly and fanatically, but taking into view the requirements of changing situations. Shri Guruji understood this very well and gave guidance accordingly. Society is in continuous flux. No social order can remain unaffected by the flux. The wisdom of the leaders lies in evolving suitable norms without sacrificing the fundamental laws. This has to take into account the individual aspirations also.
Shri Guruji believed that the aim and object of the Hindu social order was to create perfected individuals – Poorna Manav – and then take them further up, lift Nara to Narayana. This could be achieved only if the entire social order is built up to create the environment suited to this. In-depth analysis of human psychology led Guruji to the same conclusion as envisaged by our ancient Rishis and scriptures.
Man is in search of happiness. But he does not know the real source of happiness. So, he goes about searching for it in the external world under the impression that acquisition of various objects will give him the happiness he is seeking for. But, after innumerable trials and errors, he comes to the conclusion that after all happiness is a state of mind and it is within oneself to seek for. The temporary joys he gets from outside objects are not only evanescent but also produce reaction and revulsion. Unalloyed Bliss is lodged within one's own soul. Along with this realization comes another realization that this soul is the same in every human being. So, he realizes the essential unity of all. The limited 'I' becomes unlimited and engrosses everything. It is this broadening of the ego and its identification with the 'All' is really what is called liberation or Moksha. That is the ultimate objective of every human being. Such a liberated soul is a Poorna Manav.