is pustak ka sabase moolyavaan yogadaan yah hai ki yah vyakti ke vikaas ko raashtr nirmaan se seedhe jod detee hai. yah kahatee hai ki jab vyakti saksham hota hai to vyavastha kushal hotee hai; jab vyavastha kushal hotee hai to samaaj sthir hota hai; aur jab samaaj sthir hota hai to raashtr vishv mein prakaashamaan hota hai. is drshtikon se raashtr-nirmaan keval neeti ya shaasan ka kaary nahin, balki har naagarik kee samajh, vyavahaar aur naitikata ka sanyukt parinaam hai. "punarnirmaan (rainaiw)" ka arth yahaan keval sudhaar ya parivartan nahin hai, balki punahsthaapan hai-arthaat vyakti ko usakee prakrti se jodana, samaaj ko usake kartavy se jodana, aur raashtr ko usake dharm se jodana. dastaavez mein in teenon ke beech adbhut ekata sthaapit kee gaee hai. vyakti ka dharm-samajh; samaaj ka dharm-nyaay; aur raashtr ka dharm-saty par aadhaarit vyavastha. yah granth na to keval vichaar hai, na keval darshan, na keval yojana; yah ek poorn dhaancha hai-ek aisa dhaancha jo shiksha se lekar arthavyavastha tak, vyavahaar se lekar shaasan tak, vyakti se lekar vishv-vyavastha tak-har kshetr mein laagoo kiya ja sakata hai isee kaaran yah pustak ek saadhaaran raajaneetik ya saamaajik aalochana nahin, balki ek naya shaastr hai-ek aisa shaastr jo manushy ke man, saamaajik sanrachana aur raashtreey astitv ke mool siddhaanton ko ek saath samajhaata aur jodata hai antatah, yah pustak paathak se keval padhane kee apeksha nahin karatee-yah chintan,