But he did not see a distinction. He had decided early, under the influence of the Arya Samaj movement and the works of Gandhi and Marx, that his dharma or spiritual duty was to go among the poor, serving them. He called this “Vedic socialism”; and though completely guided by the Vedas, the most sacred texts of Hinduism, it had to involve political action.
但他看不出有什么區別。他很早就決定，在雅利安社運動以及甘地和馬克思著作的影響下，他的法則或精神職責就是到窮人中間去，為他們服務。他稱之為“吠陀社會主義”；盡管完全由《吠陀經》（印度教最神圣的經文）指導，它還是得必須涉及政治行動。
When followers treated him as a monk, bending to touch his feet in respect, he would tell them to stop; he might recite a verse from an Upanishad one moment, but the next he would be quoting, by paragraph number, an article of national law. In the late 1970s he actually became a politician in Haryana, and briefly education minister. But he fell out with the government when police fired on protesting bonded workers, and after that he was a one-man political party.
當信徒們把他當作和尚，彎下腰來尊敬地摸他的腳時，他會讓他們停下來；他可以在某一時刻背誦奧義書中的一段詩，但接下來，他會根據段落編號，引用國內法的一項條款。在20世紀70年代末，他實際上成為了哈里亞納邦的一名政治家，并短暫地擔任了教育部長。但當警察向抗議的保稅工人開槍時，他與政府發生了爭吵，此后他成為了一個人的政黨。
As such, he cast his interests wide. He took up the cause of tribal peoples without land rights and of farmers who could not get fair prices. He campaigned for better treatment of Dalits overall and pushed for laws empowering women, leading marches across India to protest against sati and female foeticide. In the villages, where he explained that God had created the Sun and Moon for men and women alike, he was feted as a celebrity, garlanded with marigolds and led round on elephants.
因此，他把自己的興趣放得很廣。他為沒有土地權利的部落人民和無法獲得公平價格的農民進行了斗爭。他為改善達利人的整體待遇而舉行運動，推動法律賦予婦女權力，領導了印度各地的游行，抗議寡婦自焚和女性墮胎。在村子里，他解釋說上帝為男人和女人創造了太陽和月亮，他像名人一樣受到禮遇，戴著金盞花的花環，騎著大象走來走去。
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