Spirituality at workplace: Bapu's Corporate Code of Conduct  

By K S RAM  

Spirituality at workplace: Bapu's Corporate Code of Conduct  

All religions are unanimous in denouncing the amassing of wealth. The Bible declares: Easier indeed it is for a camel to pass through the eye of a needle than for a rich man to enter heaven. "Wealth undoes a man" - artham anartham, said Adi Sankaracharya. Fakiri, meaning voluntary poverty, is a way of life highly commended by the Sufi saints. Aparigraha, non-possession, is a value emphasised by the Bhagavad Gita.

Mahatma Gandhi understood that it was futile to strive for a world order which eliminates commerce altogether. He knew also that business and industry cannot be conducted without involving ownership of property.

Gandhi was equally concerned about social justice. Even today there are millions of households where parents have to send their children to sleep on empty or half-fed bellies. Gandhi believed that there never is any 'absolute' shortage of food. God creates food for all; and it is the unjust, man-made patterns of possession that have created social inequality. He said: "Nature provides for mankind's need, not for his greed."

Socialists came up with a solution: Forcefully dispossess the rich and distribute their wealth among the poor. Such a solution, based on violence, could never be acceptable to Gandhi for whom means were as important as ends. He felt that any good wrought through violence cannot be stable.

The opening verse of the Isa Upanishad provided Gandhi with the first breakthrough: Tyakten bhunjita - 'renounce and enjoy!' Don't cling to your wealth. Possess wealth, but don't be possessive towards your possessions. Narrow-minded possessiveness leads to fear of many sorts. Fear turns enjoyment sour. In time, your riches become the very cause for your sorrow and moral misery.

In respect of trade and industry, how can one renounce and enjoy? Can one simply let go of all that one has raised through years of hard work and labour? Should one simply abdicate the seat of power and move to the woods? Supposing you do so, will not someone else grab your position, create chaos and possibly jeopardise the livelihood of all who may be employed in your industry?

Gandhi's doctrine of trusteeship does not propose abdication. He only seeks an attitudinal change in the captains of commerce. "Not all of your wealth belongs to you; it belongs to the community: understand this", says Gandhi. Give up the binding thought of proprietorship. Transform your position of ownership into that of a managing trustee.

This will give rise to a 'disinterested commitment'. This is not the same as dilution of interest; to have a 'disinterested commitment' only implies a transmutation of self-interest into corporate interest; of selfish concern into social concern.

You continue to retain stewardship over the business you have raised - but for serving also the larger social interest. You become a leader in the truest sense. Gandhi believed that when the doctrine of trusteeship begins to be practiced, philanthropy as a separate activity will become redundant.

Under the doctrine of trusteeship does the managing director of a concern earn the same as, say, his peon? No. Gandhi does not propose a flat form of equality. His principle is: From each according to his calibre; to each according to his true need. He, therefore, emphasises equity rather than equality.

Regarding succession, Gandhi is in favour of a member of the family succeeding the managing trustee, but he stipulates that this must be subject to the employees accepting the successor; else the new trustee must come to office through election.

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More from same author see: K S RAM  

See also: Spirituality at workplace, Faith and Belief, Spiritual Guidance, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)