Selected Writings of Gandhi

Journalist Gandhi

(Selected Writings of Gandhi)

Table of Contents

About This Book

Compiled by : T. K. Somaiya
Gandhi Book Center,
Bombay Sarvodaya Mandal,
299, Tardeo Road,
Nana Chowk, Mumbai 400 007
First Edition : August 1994
Published by : Jitendra T. Desai,
Navajivan Publishing House,
Ahemadabad - 380 014,
Printed by : Yash Printers
140/L, Kalbadevi Road,
Mumbai 400 002



Chapter 20: Equal Distribution

In last week's article on the Constructive Programme I mentioned equal distribution of wealth as one of the 13 items.
The real implication of equal distribution is that each man shall have the wherewithal to supply all his natural needs 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 nonviolence cannot nurture any other ideal. We may not perhaps be able to realise 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 nonviolent society.
It is perfectly possible for an individual to adopt this way of life without having to wait for others to do so. And if an individual can observe a certain rule of conduct, it follows that a group of individual can do likewise. It is necessary for me to emphasise the fact that no one need wait for anyone else in order to adopt a right course. Men generally hesitate to make a beginning if they feel that the objective cannot be had in its entirety. Such an attitude of mind is in reality a bar to progress.
Now let us consider how equal distribution can be brought about through nonviolence. 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 the 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? Nonviolently? 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, 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.
As soon as a man looks upon himself as a servant of society, earns for its sake, spends for its benefit, purity enters into his earnings and there is ahimsa in his venture. Moreover, if men's minds turn towards this way of life, there will come about a peaceful revolution in society, and that without any bitterness.
It may be asked whether history at any time records such a change in human nature. Such changes have certainly taken place in individuals. One may not perhaps be able to point to them in a whole society. But this only means that up till now there has never been an experiment on a large scale in nonviolence. Somehow or the other wrong belief has taken possession of us that ahimsa is pre-eminently a weapon for individuals and its use should therefore be limited to that sphere. In fact, this is not the case. Ahimsa is definitely an attribute of society. To convince people of this truth is at once my effort and my experiment. In this age of wonders no one will say that a thing or idea is worthless because it is new. To say it is impossible because it is difficult is again not in consonance with the spirit of the age. Things undreamt of are daily being seen, the impossible is ever becoming possible. We are constantly being astonished these days at the amazing discoveries in the field of violence. But I maintain that far more undreamt of and seemingly impossible discoveries will be made in the field of non-violence. The history of religion is full of such examples. To try to root out religion itself from society is a wild goose chase. And were such an attempt to succeed, it would mean the destruction of society. Superstition, evil customs and other imperfections creep in from age to age and mar religion for the time being. They come and go. But religion itself remains. Because the existence of the world in a broad sense depends on religion. The ultimate definition of religion may be said to be obedience to the law of God. God and His law are synonymous terms. Therefore, God signifies an unchanging and living law. No one has ever really found Him. But AVATARS and PROPHETS have, by means of their 'tapasya' (penance), given to mankind a faint glimpse of the eternal law.
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 the solution to this riddle. I have lighted on nonviolent non-cooperation and civil disobedience as the right and infallible means. The rich cannot accumulate wealth without the co-operation of the poor in society. Man has been conversant with violence from the beginning, for he has inherited this strength from the animal in his nature. It was only when he rose from the state of a quadruped (animal) to that of a biped (man) that the knowledge of the strength of ahimsa entered into his soul. This knowledge has grown within him slowly but surely. If this knowledge were to penetrate to and spread amongst the poor, they would become strong and learn how to free themselves by means of nonviolence from the crushing inequalities which have brought them to the verge of starvation.

Harijan 19-8-1940