Q. From your writings, one
gathers the notion that your ‘trustee’ is not anything more than a
very benevolent philanthropist and donor, such as the first Parsi
Baronet, the Tatas, and Wadias, the Birlas, Shri Bajaj and the like. Is
that so? Will you please explain whom you regard as the primary or
rightful beneficiaries of the possessions of a rich man? Is there
to be a limit to the amount or part of the income and capital
which he can spend upon himself, his kith and kin and for non-public
purposes? Can one who exceeds such limit be prevented from doing
so? If he is incompetent or otherwise fails to discharge his
obligations as a trustee, can he be removed and called upon to
render accounts by a beneficiary or the State? Do the same
principles apply to princes and zamindars, or is their trusteeship of
a different nature?
A. If the trusteeship idea catches,
philanthropy, as we know it, will disappear. Of those you have named
only Jamnalalji came near, but only near it. A trustee has no heir
but the public. In a State built on the basis of non-violence, the
commission of trustees will be regulated. Princes and zamindars will
be on a par with the other men of wealth.
Harijan, 12-4-1942, p. 116
Q. Is the accumulation of
capital possible except through violence whether open or tacit?
A. Such accumulation by private persons was impossible except through violent means but accumulation by
the State in a non-violent society was not only possible, it was desirable and inevitable.
Q. Whether a man accumulates material or moral wealth, he does so only through the help or
cooperation of other members of society. Has he then the moral right to use any of it mainly for personal advantage?
A. No, he has no moral right.
Q. How would the successor of a trustee be determined? Will he only have the right of proposing a
name, the right of finalization being vested in the State?
A. Choice should be given to the original owner who became the first trustee, but the choice must
be finalized by the State. Such arrangement puts a check on the State as well as the individual.
Q. When the replacement of private by public
property thus takes place through the operation of the theory of trusteeship,
will the ownership vest in the State, which is an instrument of violence or in
associations of a voluntary character like village communes and municipalities,
which may of course derive their final authority from State-made laws?
A. That question involved some confusion of thought. Legal ownership in the transformed condition
vested in the trustee, not in the State. It was to avoid
confiscation that the doctrine of trusteeship came into play retaining
for the society the ability of the original owner in his own
right. Nor did he, the speaker, hold that the State must always be
based on violence. It might be so in theory but the practice of
the theory demanded a State which would for the most part be based on non-violence.
Harijan, 16-2-1947, p. 25