1. Supremacy of Man—Full Employment
The supreme consideration is man.
Y. I., 13-11-’24, p. 378
The end to be sought is human happiness combined with full mental and moral growth. I use the adjective moral as synonymous with spiritual. This end can be achieved under decentralization. Centralization as a system is inconsistent with a non-violent structure of society.
H., 18-1-’42, p. 5
According to me the economic constitution of India and for the matter of that of the world, should be such that no one under it should suffer from want of food and clothing. In other words everybody should be able to get sufficient work to enable him to make the two ends meet. And this ideal can be universally realized only if the means of production of the elementary necessaries of life remain in the control of the masses. These should be freely available to all as God's air and water are or ought to be; they should not be made a vehicle of traffic for the exploitation of others. Their monopolization by any country, nation or group of persons would be unjust. The neglect of this simple principle is the cause of the destitution that we witness today not only in this unhappy land but in other parts of the world too.
Y. I., 15-11-’28, p. 381
That economics is untrue which ignores or disregards moral values. The extension of the law of non-violence in the domain of economics means nothing less than the introduction of moral values as a factor to be considered in regulating international commerce.
Y. I., 26-12-’24, p. 421
Every human being has a right to live, and therefore to find the wherewithal to feed himself and where necessary, to clothe and house himself.
Natesan, p. 350
'Take no thought for the morrow' is an injunction which finds an echo in almost all the religious scriptures of the world. In well-ordered society the securing of one's livelihood should be and is found to be the easiest thing in the world. Indeed, the test of orderliness in a country is not the number of millionaires it owns, but the absence of starvation among its masses.
Natesan, p. 350
Any plan which exploited the raw materials of a country and neglected the pontentially more powerful manpower was lop-sided and could never tend to establish human equality. Real planning consisted in the best utilization of the whole man-power of India.
H., 23-3’47, p. 198
We should be ashamed of resting or having a square meal so long as there is one able-bodied man or woman without work or food.
Y.I., 6-10’21, p. 314
Every man has an equal right to the necessaries of life even as birds and beasts have. And since every right carries with it a corresponding duty and the corresponding remedy for resisting any attack upon it, it is merely a matter of finding out the corresponding duties and remedies to vindicate the elementary fundamental equality. The corresponding duty is to labour with my limbs and the corresponding remedy is to non-co-operate with him who deprives me of the fruit of my labour.
Y.I., 26-3’31, p. 49
How can a man who does not do body labour, have the right to eat ?
From Yeravda Mandir, 1957, p. 34
'Earn thy bread by the sweat of thy brow,' says the Bible. Sacrifices may be of many kinds. One of them may well be Bread labour. If all laboured for their bread and no more, then there would be enough food and enough leisure for all. Then there would be no cry of over-population, no disease and no such misery as we see around. Such labour will be the highest form of sacrifice. Men will no doubt do many other things either through their bodies or through their minds, but all this will be labour of love for the common good. There will then be no rich and no poor, none high and none low, no touchable and no untouchable.
H., 29-6-’35, p. 156
The hungry millions ask for one poem—invigorating food. They cannot be given it. They must earn it. And they can earn only by the sweat of their brow.
Y.I., 13-10’21, p. 326
Return to the villages means a definite voluntary recognition of the duty of Bread labour and all it connotes.
H., 29-6-’35, p. 156
Intellectual work is important and has an undoubted place in the scheme of life. But what I insist on is the necessity of physical labour. No man, I claim, ought to be free from that obligation.
H., 23-2-’47, p. 36
God created man to work for his food and said that those who ate without work were thieves.
Y.I., 13-10’21, p. 325
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.
H., 9-10-’37, p. 292
I want to bring about an equalization of status.
H., 15-1-’38, p. 416
My ideal is equal distribution, but so far as I can see, it is not to be realized. I therefore work for equitable distribution.
Y.I., 17-3-’27, p. 86
Economic equality is the master key to non-violent independence. Working for economic equality means abolishing the eternal conflict between capital and labour. It means the leveling down of the few rich in whose hands is concentrated the bulk of the nation's wealth on the one hand, and a leveling up of the semi- starved naked millions on the other. A non-violent system of government is clearly an impossibility so long as the wide gulf between the rich and the hungry millions persists. The contrast between ' the palaces of New Delhi and the miserable hovels of the poor, labouring class cannot last one day in a free India in which the poor will enjoy the same power as the richest in the land. A violent and bloody revolution is a certainty one day unless there is a voluntary abdication of riches and the power that riches give and sharing them for the common good. I adhere to my doctrine of trusteeship in spite of the ridicule that has been poured upon it. It is true that it is difficult to reach. So is non-violence difficult to attain. But we made up our minds in 1920 to negotiate that steep ascent.
Constructive Programme, 1961, p. 18
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 it 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.
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 non-violent 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-co-operation and civil disobedience as the right and infallible means. The rich cannot accumulate wealth without the co-operation 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.
H., 25-8’40, p. 260
I suggest that, if India is to evolve along nonviolent lines, it will have to decentralize many things. Centralization cannot be sustained and defended without adequate force. Simple homes from which there is nothing to take away require no policing; the palaces of the rich must have strong guards to protect them against dacoits. So must huge factories. Rurally organized India will run less risk of foreign invasion than urbanized India, well equipped with military, naval and air forces.
H., 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.
H., 4-11-’39, p. 331
Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote.
If we follow the Swadeshi doctrine, it would be your duty and mine to find out neighbours who can supply our wants and to teach them to supply them where they do not know how to proceed, assuming that there are neighbours who are in want of healthy occupation. Then every village of India will almost be a self-supporting and self-contained unit, exchanging only such necessary commodities with other villages as are not locally producible. This may all sound nonsensical. Well, India is a country of nonsense. It is nonsensical to parch one's throat with thirst when a kindly Mohammedan is ready to offer pure water to drink. And yet thousands of Hindus would rather die of thirst than drink water from a Mohammedan household. These nonsensical men can also, once they are convinced that their religion demands that they should wear garments manufactured in India only and eat food only grown in India, decline to wear any other clothing or eat any other food.
Natesan, p. 336-42
A true votary of Swadeshi will not harbour ill-will towards a foreigner and not be actuated by antagonism towards anybody on the earth. Swadeshi is not a cult of hatred. It is a doctrine of selfless service that has its roots in the purest Ahimsa, i.e., love.
From Yeravda Mandir, 1957, Chap. XVI, p. 64-67
The unit of society should be a village or call it a manageable small group of people who would, in the ideal, be self-sufficient (in the matter of their vital requirements) as a unit.
Towards New Horizons, 1959, p. 8
Every village's first concern will be to grow its own food crops, and cotton for its cloth.
H., 26-7-’42, p. 238
The central fact of Khaddar is to make every village self-supporting for its food and clothing.
Self-sufficient Khadi will never succeed without cotton being grown by spinners themselves or practically in every village. It means decentralization of cotton cultivation so far at least as self-sufficient Khadi is concerned.
H., 27-7-’35, p. 188
Every village has to be self-sustained and capable of managing its affairs even to the extent of defending itself against the whole world.
H., 28-7-’46, p. 236
As far as possible every activity will be conducted on the co-operative basis.
H., 26-7-’42, p. 238
The system of co-operation was far more necessary for the agriculturists than for the mat-weavers. The land belonged to the State; therefore, it yielded the largest return when it was worked co-operatively.
Let it be remembered that co-operation should be based on strict non-violence.
H., 9-3-’47, p. 58-59
Non-violence with its technique of Satyagraha and non-co-operation will be the sanction of the village community.
H., 26-7-’42, p. 238
10. Equality of Religions
Every religion has its full and equal place. We are all leaves of a majestic tree whose trunk cannot be shaken off its roots which are deep down in the bowels of the earth. The mightiest of winds cannot move it.
H., 28-7-’46, p. 236
11. Panchayat Raj
The government of the village will be conducted by the Panchayat of five persons, annually elected by the adult villagers, male and female, possessing minimum prescribed qualifications.
H., 26-7-’42, p. 238
Since there will be no system of punishments in the accepted sense, this Panchayat will be the legislature, judiciary and executive combined to operate for its year of office.
H., 26-7-’42, p. 238
Every Panchayat of five adult men or women being villagers or village-minded shall form a unit.
Two such contiguous Panchayats shall form a working party under a leader elected from among themselves.
When there are one hundred such Panchayats, the fifty first grade leaders shall elect from among themselves a second grade leader and so on, the first grade leaders meanwhile working under the second grade leader. Parallel groups of two hundred Panchayats shall continue to be formed till they cover the whole of India, each succeeding group of Panchayats electing second grade leader after the manner of the first. All second grade leaders shall serve jointly for the whole of India and severally for their respective areas. The second grade leaders may elect, whenever they deem necessary, from among themselves a chief who will, during pleasure, regulate and command all the groups.
Towards New Horizons, p. 194
12. Nai Talim
By education I mean an all-round drawing out of the best in child and man—body, mind and spirit. Literacy is not the end of education nor even the beginning. It is only one of the means whereby man and woman can be educated. Literacy in itself is no education. I would therefore begin the child's education by teaching it a useful handicraft and enabling it to produce from the moment it begins its training. Thus every school can be made self-supporting, the condition being that the State takes over the manufactures of these schools.
H., 31-7-’37, p. 197