04

“If I take anything that I do not need for my own immediate use and keep it, I thieve it from somebody else. It is the fundamental law of Nature, without exception, that Nature produces enough for our wants from day-to-day; and if only everybody took enough for himself and nothing more, there would be no pauperism in this world, there would be no man dying of starvation…I do not want to dispossess those who have got possessions; but I do say that personally those of us who want to see light out of darkness have to follow this rule.” –Mahatma Gandhi       

Frugality is not only a prime message of Indian philosophy and culture, but also an exemplary ideal for a human being to pave the way to his peace and real prosperity in life. It goes beyond mere savings. Frugality inspires simplicity, restraint, sacrifice, self-control and discipline in life. Frugality is, thus, a very noble human virtue. It reminds man of his duties towards the universal order. Calling on man for the discharge of inevitable human responsibilities, frugality provides an exemplary way to the individual for this purpose. A mention like “सर्वभूतहिते रता –Sarvabhutahite Rataa” (12: 4) and words like “आर्जवम् –Aarjavam”, “त्यागः –Tyaagah” and “अलोलुप्त्वं –Aloluptvam” in the Shrimadbhagavadgita (16: 1-3) underscores human duty towards the whole world –entire Jagat while keeping frugality at the centre. The large-scaled Jagat welfare proposal presented before humanity by the Twenty-Fourth Jain Tirthankara Mahavira, which encompassed limitation of desires, restraint in personal consumption and proper utilization of wealth for the benefit of society, exemplified this reality.

Frugality is an exemplary ideal for eliminating economic disparities; it is also the basis of a largely happy and healthy life. It is the pathway of following the Universal Law, which is rooted in the Indivisible Totality. The Above-quoted statement of Mahatma Gandhi clarifies the importance, relevance and necessity of frugality in human life. Further, it calls for adopting frugality as a way of life. For this, Mahatma Gandhi expresses his strong desire to regulate the needs of life. He also wishes that economics (that covers the subject of acquisition, use, exchange and distribution of wealth etc.) and ethics (dedication to moral responsibility) should necessarily go hand-in-hand.

In earning wealth or achieving economic prosperity one’s dedication, efficiency, intellect, sincerity etc. play a vital role. If someone amasses wealth on the basis of these qualities or achieves economic prosperity through them, then there is nothing wrong with it. On the contrary, controlling or coercing someone on the basis of acquired wealth or prosperity is not only completely inappropriate and unjust, but is also an act against the basic principles of humanity and universal morality. Adherence to universal morality is essential for the smooth functioning of the whole Jagat –cosmic order.

The basic principle of humanity calls on man to responsibly utilize his wealth, resources and acquired prosperity. It inspires one to have restraint in life, accord high place to harmony and generosity in behaviours and stay away from arrogance. This principle forms the core of Gandhi’s vision for integrating ethics into economics, placing humanity at its centre. Therefore, it has a burning expectation from man to have active goodwill towards his follow beings on priority and living beings in general and also to establish uniformity with everyone. It reminds man to discharge his prime duty while keeping in mind the reality of the origin of everything from one and the same source and also divulges the basic spirit of the highest human value of Ahimsa –non-violence. Further, it desires mutual human co-operation and man’s readiness to extend support to every needy without any kind of discrimination. The basic principle of humanity is ultimately based on the One Indivisible Whole, which itself constitutes the Universal Unity and brings out the truth of interdependence.

Mahatma Gandhi, therefore, emphasizes the enduring significance of frugality in life. With its adoption in life, the Mahatma highlights the possibilities of large-scaled harmony and co-operation among fellow beings. Through this, he aspires not only for peace within specific societies or nations, but also on an international scale, presenting the concept of truth-centred human duty. In this regard, along with ideas of Mahatma Gandhi focusing on simplicity, sacrifice and generosity-driven frugality and divulging commitment to discharge one’s social and humanitarian duties, his approach related to Trusteeship is a milestone. His ideas of Trusteeship are not only of utmost priority, but also hold great relevance in today’s world, where over seventy-eight crore people worldwide suffer from hunger, and about seventy-two crores live below the poverty line.  

Regarding his views on Trusteeship, Mahatma Gandhi wrote in Harijan on June 3, 1939 AD, “Suppose I come by a fair amount of wealth either by way of legacy, or by means of trade and industry, (in such a situation), I should know that all that wealth does not belong to me, what belongs to me is the right to an honourable livelihood, no better than that enjoyed by millions of others. The rest of my wealth belongs to the community and must be used for the welfare of the community.”

Taking his point further, the Mahatma says that those who have wealth, resources or land, even after having all these in their possession should consider themselves the Trustees of these assets. They ought to act as patrons, who accept the equal importance of the workers who bring wealth and land to fruition through their labour. It is their paramount duty to ensure the fulfilment of the basic needs of all such workers, just as they would for themselves.

Thus, Gandhi’s idea of Trusteeship primarily reflects the active goodwill towards fellow beings. The entire living world originates from the One and the Same source, reinforcing the notion that his idea fundamentally revolves around the welfare of all. Its objective is to minimize the economic inequality to the lowest possible level and, thus, bridge the gap between the haves and have-nots. It is an effort to end the internal conflicts between workers and capitalists or cultivators and zamindars and move forward towards establishing a welfare-based economy, which is ultimately an aspect associated with the unique principle of frugality itself. It is also associated with Mahatma Gandhi’s great thought related to Ahimsa –non-violence. Non-violent economy is the basis of his idea of Trusteeship, which, not through force or legislation, but by realization and acceptance of the truth of oneness, provides a way to improve oneself and discharge one’s duty in a state free from monopolistic tendencies. Voluntary steps taken for equality of fellow beings according to one’s own self-realization and its call for discharging responsibilities are more welfaristic, effective and enduring than any forceful action or legislation. Man has the best way to improve himself by self-realization and readiness to discharge his duties towards society, the nation and humanity. Mahatma Gandhi calls for the thoughtful use of the resources under one’s control be it land or wealth in the pursuit of the welfare of one and all.

Eventually, the principle of Gandhian Trusteeship is indivisibly associated with Mahatma Gandhi’s vision of human equality at the global level. The subject of human equality along with its associated aspects are not only prominent in Mahatma Gandhi’s thoughts, but also define the mission of his life. To fully comprehend Mahatma Gandhi’s perspective on Trusteeship, it is crucial to view this within the broader context of his ideas regarding frugality, which are, can be repeated, inextricably associated with the values such as restraint, simplicity, sacrifice and generosity, and his call for adopting them in life should also be studied and analyzed in this larger context while considering Gandhi’s holistic worldview. 

*A Padma Shri and Sardar Patel National Awardee Indologist Dr. Ravindra Kumar is a Former Vice Chancellor of CCS University, Meerut; he is also the Editor-in-Chief of Global Peace International Journal.