As an active politician and an realism political pragmatism, Nehru would hardly subscribe to the concept of culture as an organic unity permeated with some primordial systems. Nehru could never entertain such a perspective of India's structural cultural continuity, but did appreciate the vicissitudes of India's historical from the days of the ancient civilisation to the contemporary one. 

He was not the man who would acknowledge the revelation of God or in Indian cultural manifestations. Nehru is a naturalist who upholds physical, geological, zoological, and anthropological data, but sees no spiritual of cosmic process. So with Nehru's historiology, there is no providential and no emotional attachment to any specific culture. Though Nehru was a Brahmin, he did not attach any meaning to ritualism; he did the Gita gospel of dedicated disinterested altruism, and was never thrilled by the exalted orations of the Visvarupa of the eleventh chapter. He was more by Russell and then by the Nirvana. 

The external materialistic of the Soviet worlds fascinated Nehru more than the cosmography of the oriental world. That does not mean that Nehru was all Marxist-Leninist. He did know strength of Marxism - Leninism, but he also knew that it was weak in relating to values, it ignored the positive aspects of capitalistic system, also when it to dwell solely on materialistic factors. Nehru was a blend of the two extremes: the external advancement together with a quest for of values all of human activities. 

Nehru's concept of culture was not spiritual, but material; it was not eternal, but it was, more or less, this worldly, historical and to that extent a blend of secular and temporal, social and economic values. His culture was not dogmatic, fanatical, narrow, prophetic, analogical, divine and godly. It was one that was an apostle of compassion, altruism, humanism and one which was more close to liberty, equality, fraternity, human rights, and rationalistic.

Related Question :

Q1. Jawaharlal Nehru’s theory of culture