OPINION | Supply chain disruptions and the consumerism crisis

Even a minor disruption in supply chains can trigger panic among the public and place immense pressure on policymakers and the administration.

The ongoing crisis in West Asia is disrupting several global supply chains, particularly those related to petroleum products. What we have witnessed over the past few days is alarming. Without going into detailed facts and figures, several social media influencers—turned doomsday commentators—have created panic among ordinary people, especially regarding the availability of LPG cylinders. The government had to step in and share relevant data on supply chain management in the energy sector to calm public fears.

However, this episode raises a fundamental question. Even a minor disruption in supply chains can trigger panic among the public and place immense pressure on policymakers and the administration.

The Fragility of a Consumption-Driven Economy

It is becoming increasingly clear that the consumption-driven economic model is inherently fragile. Even in times of relative peace, the world is grappling with the growing challenge of climate change, a consequence closely linked to this model of economic growth.

Much of this problem stems from the widespread adoption of Western economic frameworks that promote ever-increasing consumption to drive Gross Domestic Product (GDP), which is treated as the primary measure of economic growth. If the supply chains that sustain this ever-expanding appetite for consumption are disrupted, it can quickly trigger a major economic crisis and derail entire economies.

Ancient Indian Thought on Responsible Consumption

In this context, it is important to examine alternative economic frameworks—models that are not driven by unchecked consumption but by restraint in consumption. Such ideas are deeply embedded in ancient Indian intellectual traditions. Texts such as the Ashtadhyayi of Panini laid intellectual foundations that later influenced multiple versions of the Arthashastra from at least the first century BCE onwards.

Similarly, the Isha Upanishad, which is part of the Yajur Veda—one of the four Vedas—offers profound economic insights. Its principles emphasise that the resources of the world exist for the sustenance of all; individuals should share their earnings with others; consumption must be limited to what one rightfully earns; the wealth of others should never be appropriated; and ultimately, one must reflect on deeper questions: What is wealth? And whose wealth is it?

The Philosophy of Restrained Consumption

A leading ideologue of the Rashtriya Swayamsevak Sangh (RSS), Dattopant Thengadi, strongly advocated an economic model based on restrained consumption. He once observed:

“There (in the developed countries of the Western world) the goal was happiness for oneself; here it was happiness for all. It was a case of acquisitiveness vs aparigraha (non-possession); profit motive vs service motive; consumerism vs restrained consumption; exploitation vs antyodaya (unto the last); rights-oriented consciousness of others’ duties vs duty-oriented consciousness of others’ rights; the rape of nature vs the milking of nature; and constant conflict between an individual, society, and nature vs complete harmony between them.”

In his foreword to the recently published collection of essays on self-reliant India titled Aatmanirbhar – A Swadeshi Paradigm, RSS Sarsanghchalak Mohan Bhagwat also pointed out the fundamental flaws of consumption-driven economic systems.

“The prevalent Western discourse regarding the progress of humanity relies on a materialistic, fragmentary and consumerist approach to everything that exists. Following this discourse, naturally, happiness is sought from various objects in the world which are scarce. The desires of human beings are unlimited and according to Western discourse, the only way of satisfying those desires is through increased consumption. However, the very satisfaction of desires fuels them to increase further like the offering of ghee to fire. Therefore, there will be no end to these desires.

In such a case, there has to be competition to gain control over consumables in which only the fittest will naturally survive. The unfit either perish, or live at the volatile mercy of the fit who dictate over them. The system of economy and development prevalent today—despite numerous experiments over the past 200 years—promised happiness and peace but has ultimately and unquestionably failed.”

Integral Humanism and an Alternative Development Model

Another prominent RSS thinker, Deendayal Upadhyaya, articulated the philosophy of Integral Humanism, which challenges Western consumer-driven economic frameworks that prioritise profit maximisation and unchecked growth. Instead, it advocates a balanced development model that nurtures both material and spiritual well-being.

An analysis of Upadhyaya’s economic vision published in the International Journal of Research and Development (December 2024) critiques both capitalist and socialist systems. Capitalism, driven by consumerism and profit, leads to inequality, labour exploitation, and environmental degradation. Socialism, on the other hand, centralises control, suppresses individual freedoms, and stifles creativity.

Integral Humanism presents an alternative by emphasising self-reliance, decentralised production, and ethical values. A core element of this philosophy is sustainability—not merely ecological sustainability but also economic, social, and cultural sustainability. Upadhyaya envisioned a development model that avoids the exploitation of natural resources and marginalised communities. Instead, he proposed a harmonious coexistence between nature and human civilisation, where progress is measured by the well-being of all citizens, particularly those in rural areas.

Earlier Sanghnomics columns can be read here.

(Arun Anand has authored two books on the RSS. His X handle is @ArunAnandLive.)

Views are personal, and do not represent the stand of this publication.