A Philosophical Inquiry into Humanity: A Critique of Haiwan, Insan aur Bhagwan
By Suresh Nautiyal Greenananda
Published in 2026 by Motilal Banarsidass Publishing House, Delhi, Haiwan, Insan aur Bhagwan by Dilwar Singh Rawat is a thought-provoking philosophical work that invites readers to re-examine some of the most fundamental assumptions about human nature, civilisation, and the idea of God. Written by a retired Delhi government school teacher whose intellectual journey has been shaped by observation, reflection, and a commitment to rational inquiry, the book emerges as both a philosophical meditation and a critique of inherited modes of thinking.
The central question that animates the book is deceptively simple: if human beings are regarded as the wisest and most evolved of creatures, why do they continue to be driven by greed, hypocrisy, violence, social divisions, and ecological destruction? Conversely, why do animals, lacking the intellectual sophistication of humans, appear to live in greater harmony with the natural order? This contrast between the relative simplicity of animal existence and the moral and psychological complexities of human life forms the conceptual backbone of Rawat’s inquiry.
Drawing upon evolutionary theory, scientific reasoning, and philosophical reflection, the author challenges the conventional belief that intelligence necessarily leads to wisdom.
He argues that the very faculties that distinguish humans from other species—language, imagination, abstract thought, and technological ingenuity—have produced a paradoxical outcome. While they have enabled remarkable achievements in culture, science, and civilisation, they have also facilitated exploitation, domination, environmental degradation, and alienation from nature.
In Rawat’s view, intelligence is not merely a gift; it is also a burden that has amplified both humanity’s creative potential and its destructive tendencies.
One of the book’s most engaging discussions concerns the role of language and imagination in shaping human consciousness. Unlike other animals, human beings possess the ability to construct elaborate narratives about realities that cannot be directly perceived. Gods, heavens, ideologies, nations, and countless social constructs emerge from this imaginative capacity.
Rawat acknowledges the cultural and civilisational value of such narratives, yet he also questions the extent to which they have encouraged unquestioned belief and dogmatism. His concern is not with faith itself but with the tendency to accept inherited ideas without subjecting them to rational scrutiny.
In this respect, the book aligns with a long tradition of philosophical scepticism. It encourages readers to examine beliefs not on the basis of authority or tradition but through evidence, logic, and personal inquiry. Such an approach reflects the spirit of the scientific temper that has informed many modern philosophical movements. The author repeatedly emphasises the importance of questioning received wisdom and resisting the comfort of intellectual conformity.
A notable strength of the work lies in its ecological sensibility. Rawat does not treat humanity’s relationship with nature as a peripheral issue; rather, he regards it as central to understanding the contemporary human condition. He suggests that the belief in human superiority has contributed significantly to the exploitation of the natural world. By contrasting human behaviour with the instinctive balance maintained by other species, he raises profound questions about progress and development. The book thus resonates with contemporary ecological philosophy, which seeks to challenge anthropocentric worldviews and restore a sense of interconnectedness between humans and the wider community of life.
At the same time, the book is not merely a denunciation of religion, tradition, or civilisation. Such a reading would oversimplify its intentions. Rawat’s concern is broader and more philosophical. He seeks to explore the dynamic relationship between animals, humans, nature, and the concept of God, asking whether genuine wisdom lies in unquestioning acceptance or in fearless inquiry. His reflections suggest that truth is not a fixed inheritance but a continuous process of exploration.
The work occasionally tends toward broad generalisations about human behaviour and civilisation. Some readers may feel that the contrast between animals and humans is drawn somewhat sharply, overlooking the complexities of both biological and cultural evolution. Others may argue that religion and myth have historically contributed not only to dogma but also to ethical systems, social cohesion, and artistic creativity. Yet these limitations do not diminish the book’s significance. Philosophical works are often valuable not because they provide definitive answers but because they provoke deeper questions, and Haiwan, Insan aur Bhagwan succeeds admirably in this regard.
Ultimately, the book stands as a passionate defence of reason, intellectual courage, and ecological consciousness. It challenges readers to reconsider assumptions that are often taken for granted and to engage critically with inherited beliefs. Whether one agrees with all of Rawat’s conclusions is less important than the fact that he compels us to think. In an age marked by ideological polarisation, environmental crisis, and information overload, such an invitation to reflective inquiry is both timely and necessary.
Haiwan, Insan aur Bhagwan is, therefore, best read not as a doctrinal statement but as an open-ended philosophical conversation—one that urges readers to seek truth with humility, question with courage, and rediscover their place within the larger web of life.
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