Love to be the Basis
Man is an engine whose motive power is the soul. The largest quantity of work will not be
done by this curious engine for pay or under pressure. It will be done when the
motive force, that is to say, the will or spirit of the creature, is brought to
its greatest strength by its own proper fuel, namely by the affections. The
universal law of the matter is that, assuming any given quantity of energy and
sense in master and servant, the greatest material result obtainable by them
will be not through antagonism to each other, but through affection for each
other. Unselfish treatment will produce the most effective return. Treat the
servant kindly with the idea of turning his gratitude to account, and you will
get, as you deserve, no gratitude nor any value for your kindness; but treat him
kindly without any economical purpose, and all economical purposes will be
answered; here as elsewhere whoever will save his life shall lose it, who so
loses it shall find it.
In most cases a youth entering a commercial establishment is withdrawn altogether from
home influence; his master must become his father; else he has, for practical
and constant help no father at hand. So that the only means which the master has
of doing justice to the men employed by him is to ask himself sternly whether he
is dealing with such subordinates as he would with his own son, if compelled by
circumstances to take such a position.
And as the captain of a ship is bound to be the last man to leave his ship in case of
wreck and to share his last crust with the sailors in case of famine, so the
manufacturer, in any commercial crisis, is bound to take the suffering of it
with his men, and even to take more of it for himself than he allows his men to
feel; as a father would in a famine, shipwreck or battle, sacrifice himself for his son.
All this sounds very strange; the only strangeness in the matter being, nevertheless,
that it should so sound. For all this is true everlastingly and practically.
Gandhiji's Paraphrase of Ruskin's Unto This Last, 1951 pp. 8-11, 21-23
The Economics of Justice
True economics never militates against the highest ethical standard, just as all true
ethics to be worth its name, must at the same time be also good economics. An
economics that inculcates Mammon worship, and enables the strong to amass wealth
at the expense of the weak, is a false and dismal science. It spells death. True
economics, on the other hand, stands for social justice, it promotes the good of
all equally including the weakest, and is indispensable for decent life.
Harijan, 9-10-'37, p. 292
Under the new outlook we shall cease to think of getting what we can, but we shall
decline to receive what all cannot get.
Young India, 3-9-'25, p. 304
If I pay due wages to a man, I shall not be able to amass unnecessary riches, to waste
money on luxuries and to add to the mass of poverty in the world. The workman
who receives due wages from me will act justly to his I subordinates. Thus the
stream of justice will not dry up, but gather strength as it flows onward. And
the nation with such a sense of justice will be happy and prosperous.
We thus find that the economists are wrong in thinking that competition is good for a
nation. Competition only enables the purchaser to obtain his labour unjustly
cheap, with the result that the rich grow richer and the poor poorer. In the
long run it can only lead the nation to ruin. A workman should receive a just
wage according to his ability. Even then there will be competition of a sort,
but the people will be happy and skilful, because they will not have to underbid
one another, but to acquire new skills in order to secure employment. This is
the secret of Government services in which salaries are fixed according to the
gradation of posts. The candidate for it does not offer to work on a lower
salary but only claims that he is abler than his competitors. But in trade and
manufacture there is oppressive competition, which results in fraud, chicanery
and theft. Rotten goods are manufactured. The manufacturer, the labourer, the
consumer,—each is mindful of his own interest. This poisons all human intercourse.
Labourers starve and go on strike. Manufacturers become rogues and consumers too neglect
the ethical aspect of their own conduct. One injustice leads to many others, and
in the end the employer, the operative and the customer are all unhappy and go
to rack and ruin. The very wealth of the people acts among them as a curse.
True economics is the economics of justice. People will be happy in so far as they
learn to do justice and be righteous. All else is not only vain but leads
straight to destruction. To teach the people to get rich by hook or by crook is
to do them an immense disservice.
Gandhiji's Paraphrase of Ruskin's Unto This Last, 1951, pp.50-53
My idea of society is that while we are born equal, meaning that we have a right to
equal opportunity, all have not the same capacity. It is, in the nature of
things, impossible. For instance, all cannot have the same height or colour or
degree of intelligence etc.; therefore, in the nature of things, some will have
ability to earn more and others less. People with talents will have more and
they will utilize their talents for this purpose. If they utilize their talents
kindly, they will be performing the work of the State. Such people exist as
trustees, on no other terms. I would allow a man of intellect to earn more, I
would not cramp his talent. But the bulk of his greater earnings must be used
for the good of the State, just as the income of all earning sons of the father
go to the common family fund.
Young India, 26-11-'31, p. 368
The real implication of equal distribution is that each man shall have the wherewithal to
supply all his natural wants and no more. For example, if one man has a weak
digestion and requires only a quarter of a pound of flour for his bread and
another needs a pound, both should be in a position to satisfy their wants. To
bring this ideal into being the entire social order has got to be reconstructed.
A society based on non-violence cannot nurture any other ideal. We may not
perhaps be able to realize the goal, but we must bear in mind and work
unceasingly to near it. To the same extent as we progress towards our goal we
shall find contentment and happiness, and to that extent too, shall we have
contributed towards the bringing into being of a non-violent society.
Now let us consider how equal distribution can be brought about through non-violence.
The first step towards it is for him who has made this ideal part of his being
to bring about the necessary changes in his personal life. He would reduce his
wants to a minimum, bearing in mind the poverty of India. His earnings would be
free of dishonesty. The desire for speculation would be renounced. His
habitation would be in keeping with the new mode of life. There would be
self-restraint exercised in every sphere of life. When he has done all that is
possible in his own life, then only will he be in a position to preach this
ideal among his associates and neighbours.
Indeed at the root of this doctrine of equal distribution must lie that of the
trusteeship of the wealthy for superfluous wealth possessed by them. For
according to the doctrine they may not possess a rupee more than their
neighbours. How is this to be brought about? Non-violently? Or should the
wealthy be dispossessed of their possessions? To do this we would naturally have
to resort to violence. This violent action cannot benefit society. Society will
be the poorer, for it will lose the gifts of a man who knows how to accumulate
wealth. Therefore the nonviolent way is evidently superior. The rich man will
be left in possession of his wealth, of which he will use what he reasonably
requires for his personal needs and will act as a trustee for the remainder to
be used for the society. In this argument, honesty on the part of the trustee is assumed.
If, however, in spite of the utmost effort, the rich do not become guardians of the
poor in the true sense of the term and the latter are more and more crushed and
die of hunger, what is to be done? In trying to find out the solution of this
riddle I have lighted on non-violent non-cooperation and civil disobedience as
the right and infallible means. The rich cannot accumulate wealth without the
cooperation of the poor in society. If this knowledge were to penetrate to and
spread amongst the poor, they would become strong and would learn how to free
themselves by means of non-violence, from the crushing inequalities which have
brought them to the verge of starvation.
Harijan, 25-8-'40, pp. 260-61
A Non-violent Economic Structure
I suggest that if India is to evolve along non-violent lines, it will have to decentralize
many things. Centralization cannot be sustained and defended without adequate force.
Harijan, 30-12-'39, p. 391
You cannot build non-violence on a factory civilization, but it can be built on
self-contained villages. Rural economy, as I have conceived it, eschews
exploitation altogether and exploitation is the essence of violence. You have,
therefore, to be rural-minded before you can be nonviolent.
Harijan, 4-11-'39, p. 331
Industrialization on a mass scale will necessarily lead to passive or active
exploitation of the villagers as the problems of competition and marketing come
in. Therefore we have to concentrate on the village being self-contained,
manufacturing mainly for use. Provided this character of the village industry is
maintained, there will be no objection to villagers using even the modern
machinery and tools that they can make and can afford to use. Only they should
not be used as a means of exploitation of others.
Harijan<, 29-8-'36, p. 226
Industrialization and large scale production are only of comparatively recent
growth. We do not know how far they have contributed to the development of our
happiness, but we know this much that they have brought in their wake the recent
world wars (for raw materials and markets).
The Hindustan Standard, 6-12-'44
The Good of All, the Goal
A votary of Ahimsa cannot subscribe to the utilitarian formula (of the greatest good of
the greatest number). He will strive for the greatest good of all and die in the
attempt to realize the ideal. He will therefore be willing to die, so that the
others may live. He will serve himself with the rest, by himself dying. The
greatest good of all inevitably includes the good of the greatest number, and
therefore, he and the utilitarian will converge in many points in their career,
but there does come a time when they must part company and even work in opposite
directions. The utilitarian to be logical will never sacrifice himself. The
absolutist will even sacrifice himself.
Young India, 9-12-'26, p. 432
Not the good of the few, not even the good of the many, but it is the good of all that
we are made to promote, if we are made in His own image'.
Speeches and Writings of Mahatma Gandhi, 1933, p. 350
 Words in brackets are ours. -Ed.