It's good business to do good with business

Federico Fioretto

• Publisher: edizioni la meridiana
• Year: 2015
• ISBN:
  9788861535107
• Topic: Business
• Subtopic: Workplace Culture
• Index: Business

The Author provides practical insights and examples of how businesses can successfully stop obsessing about the short term and the bottom line, thus improving, i. e. adding to, the bottom line itself. By widening their horizons to consider the well being of employees and their families as well as the local and global communities (and shareholders), companies can help create a sustainable business, societal and planetary environment. It is a view inspired by a unique understanding of Eastern philosophy and by the demands of the globalized world economy. In short this book shows how businesses can, by attention to these insights, do well by doing good.

M. K. Gandhi
A HISTORY OF SATYAGAHA ASHRAM⁴⁰

Ashram here means a community of men of religion. Looking at the past in the light of the present, I feel that an ashram was a necessary of life for me. As soon as I had a house of my own, my house was an ashram in this sense, for my life as a householder was not one of enjoyment but of duty discharged from day to day. Again, besides the members of my family I always had some friends or others living with me, whose relation with me was spiritual from the first or became such later on. This went on unconsciously till 1904 when I read Ruskin’s Unto This Last, which made a deep impression on me. I determined to take Indian Opinion into a forest where I should live with the workers as members of my family. I purchased 100 acres of land and founded Phoenix Settlement, which neither we nor anyone else called an ashram. It had a religious basis, but the visible object was purity of body and mind as well as economic equality. I did not then consider brahmacharya (chastity) to be essential; on the other hand it was expected that co-workers would live as family men and have children. A brief account of Phoenix will be found in Satyagraha in South Africa.

This was the first step. The second step was taken in 1906. I learnt in the school of experience that brahmacharya was a sine qua non for a life devoted to service. From this time onward I looked upon Phoenix deliberately as a religious institution. The same year witnessed the advent of satyagraha which was based on religion and implied an unshakable faith in the God of Truth. Religion here should not be understood in a narrow sense, but as that which acts as a link between different religions and realizes their essential unity. This went on till 1911. All these years the Phoenix Settlement was progressing as an ashram though we did not call it by that name. We took the third step in 1911. So far only those people lived at Phoenix who were working in the press and the paper. But now as a part of the satyagraha movement we felt the need of an ashram where satyagrahi families could live and lead a religious life. I had already come in contact with my German friend Kallenbach⁴¹. Both of us were living a sort of ashram life. I was a barrister and Kallenbach an architect. However we led a comparatively very simple life in the sparsely populated country, and were religiously minded. We might commit mistakes out of ignorance, but we were trying to seek the root of every activity in religion. Kallenbach purchased a farm of 1,100 acres and the satyagrahi families settled there. Religious problems confronted us now at every step and the whole institution was managed from a religious standpoint. Among the settlers there were Hindus, Mussalmans, Christians and Parsis. But I do not remember that they ever quarrelled with one another, though each was staunch in his own faith. We respected one another’s religion and tried to help everybody to follow his own faith and thus to make spiritual progress.

This institution was not known as Satyagraha Ashram but as Tolstoy Farm. Kallenbach and I were followers of Tolstoy and endeavoured to practise much of his doctrine. Tolstoy Farm was closed in 1912 and the farmers were sent to Phoenix. The history of Tolstoy Farm will also be found in Satyagraha in South Africa.

Phoenix now was no longer meant for the workers of Indian Opinion only; it was a satyagraha institution. That was only to be expected, for Indian Opinion owed its very existence to satyagraha. Still it was a great change. The even tenor of the lives of the settlers at Phoenix was disturbed, and they had now to discern certainty in the midst of uncertainty like the satyagrahis. But they were equal to the new demands made upon them. As at Tolstoy Farm, so also at Phoenix I established a common kitchen which some joined while others had private kitchens of their own. The congregational prayer in the evening played a large part in our lives. And the final satyagraha campaign was started by the inmates of Phoenix Settlement in 1913. The struggle ended in 1914. I left South Africa in July that year. It was decided that all settlers who wanted to go to India should be enabled to go there. Before going to India I had to meet Gokhale in England. The idea was to found a new institution in India for those who went there from Phoenix. And the community life commenced in South Africa was to be continued in India. I reached India early in 1915 with a view to establish an ashram though I was still unaware that I would call it by that name. I toured all parts of India for a year, and visited some institutions from which I had much to learn. I was invited by several cities to establish the ashram in their neighbourhood with a promise of assistance in various ways. Ahmedabad was selected at last. This was the fourth, and I imagine the last step. Whether or not it will always be the last is something of which no forecast is possible. How was the new institution to be named? What should be its rules and regulations? On these points I had full discussions and correspondence with friends, as a result of which we decided to call the institution Satyagraha Ashram. It is an appropriate name if we take its object into consideration. My life is devoted to the quest of truth. I would live and, if need be, die in prosecuting it, and of course I would take with me as many fellow-pilgrims as I could get. The Ashram was established in a rented house at Kochrab on May 25, 1915.

Some citizens of Ahmedabad undertook to finance it. At the beginning there were about 20 inmates, most of them from South Africa. Of these again the large majority spoke Tamil or Telugu. The chief activity in the Ashram at this time was teaching Sanskrit, Hindi and Tamil to the old as well as the young, who also received some general education. Hand-weaving was the principal industry with some carpentry as accessory to it. No servants were engaged; therefore cooking, sanitation, fetching water—everything was attended to by the Ashramites. Truth and other observances were obligatory on them all. Distinctions of caste were not observed. Untouchability had not only no place in the Ashram, but its eradication from Hindu society was one of our principal objectives. Emancipation of women from some customary bonds was insisted upon from the first. Therefore women in the Ashram enjoy full freedom. Then again it was an Ashram rule that persons following a particular faith should have the same feeling for followers of other faiths as for their co-religionists. But for one thing I was solely responsible, and I am indebted to the West for it. I refer to my dietetic experiments, which commenced in 1888 when I went to England for studies. I always invite members of my family and other co-workers to join in. The experiments were designed to achieve three objects, viz., (1) to acquire control over the palate as a part of self-control in general; (2) to find out which diet was the simplest and the cheapest so that by adopting it we might identify ourselves with the poor; and (3) to discover which diet was necessary for perfect health, as maintenance of health is largely dependent upon correct diet.

If in England I had not been under a vow to be a vegetarian, I might perhaps never have undertaken experiments in diet. But once I began to experiment, these three objectives took me into deeper waters, and I was led to make various kinds of experiments. And the Ashram too joined in, though these experiments were not a part of Ashram discipline.

The reader has perhaps now seen that the Ashram set out to remedy what it thought were defects in our national life from the religious, economic and political standpoints. As we gathered new experiences we undertook fresh activities. Even now I cannot say that the Ashram has embarked on all possible activities that I can think of.

There have been two limitations. First, we were sure we must cut our coat according to our cloth, that is, we must manage with what funds were placed at our disposal by friends without any special effort in collection. Secondly we should not go in search of new spheres of activity, but if any activity naturally suggested itself to our minds, we should go in for it without counting the cost.

These two limitations spring from a religious attitude. This implies faith in God, that is, doing everything in dependence upon and under the inspiration of God. The main of religion conducts such activities as are sent by God with such resources as God places at his disposal. He never lets us see that He Himself does anything; He achieves His aims through men inspired by Him. When help was received from unexpected quarters or from friends without our asking for it, my faith led me to believe that it was sent by God. Similarly when some activity came to us unsought so that not to take it up would have been sheer cowardice, laziness or the like, I thought it was a godsend.

The same principle applies to co-workers as to material resources and to activities. We may have the funds and know how they are to be used, but we can do nothing in the absence of co-workers. Co-workers also should come unsought. We did not merely imagine but had a living faith that the Ashram was God’s. If therefore He wished to make the Ashram His instrument as regards any activity, it was for Him to place the requisite men and munitions at the Ashram’s disposal. Phoenix, Tolstoy Farm and Sabarmati Ashram have all been conducted more or less according to these principles consciously or unconsciously. Ashram rules were observed at first with some laxity, but the observance has become stricter from day to day.

The Ashram population doubled itself in a few months. Again the Kochrab bungalow was a hardly suitable building for an ashram. It would do for one well-to-do family, but not for sixty men, women and children engaged in various activities and observing brahmacharya and other vows. However we had to manage with what building was available. But very soon it became impossible to live in it for a number of reasons. As if God wanted to drive us out of it, we had suddenly to go out in search of a new site and to vacate the bungalow. The curious will look up the Autobiography1 for an account of these events. There was one defect in the Ashram at Kochrab which was remedied after we had removed to Sabarmati. An Ashram without orchard, farm or cattle would not be a complete unit. At Sabarmati we had cultivable land and therefore went in for agriculture at once.

Such is the prehistory and history of the Ashram. I now propose to deal with its observances and activities in so far as I remember them. My diary is not at hand. Even if it is, it takes no note of the personal history of the Ashramites. I therefore depend upon memory alone. This is nothing new for me, as Satyagraha in South Africa and the Autobiography were written in the same manner. The reader will please bear this limitation in mind, as he goes through these pages.

I
Truth

Whenever someone was found telling a lie in the Ashram, effective steps were taken to deal with the situation as symptomatic of a serious disease. The Ashram does not believe in punishing wrongdoers, so much so that hesitation is felt even in asking them to leave the institution. Three lines of preventive action were therefore adopted.

The first thing attended to was the purity of the principal workers in charge, the idea being that if they were free from fault, the atmosphere about them was bound to be affected by their innocence.

Untruth cannot stand before truth like darkness before the light of the sun.

Secondly, we had recourse to confession. If someone was found practising untruth, the fact was brought to the notice of the congregation. This is a very useful measure if it is judiciously adopted. But one has to be careful about two things. The public confession must not be tainted by even a trace of force; and the confession should not lead to the person confessing taking leave of all sense of shame. If he comes to believe that mere confession has washed off his sin, he is no longer ashamed of it at all. There should be an ever present consciousness of the fact that the least little untruth is a dangerous thing.

Thirdly, the worker in charge of the Ashram as well as the wrongdoer would fast as a matter of penance. Of course it is a matter for the wrongdoer himself to decide whether or not he should undertake a fast. But as for the worker in charge, he is clearly responsible for intentional and unintentional wrongdoing in his institution. Untruth is more poisonous and more subtle than any poison gas whatever, but it dare not enter where the head of the institution is wide awake and has a spiritual outlook on life. Still if it is found to have effected an entrance, it is a warning to the principal worker, who may be sure that he must bear his share of responsibility for this infection. I for one believe that spiritual acts have clearly defined results precisely like combinations or processes in the natural sciences. Only as we have no such means of measurement in the former case as in the latter, we are not ready to believe or we only half-heartedly believe in the spiritual influences. Again, we are inclined to be lenient to ourselves with the result that our experiments are unsuccessful and we tend to move only in a circle like the oil miller’s bullock. Thus untruth gets a long lease of life, and at last we reach the melancholy conclusion that it is unavoidable. And what is unavoidable easily becomes necessary, so that not truth but untruth increases its own prestige.

When therefore untruth was discovered in the Ashram, I readily pleaded guilty for it myself. That is to say, I have not still attained truth as defined by me. It may be due to ignorance, but it is clear that I have not fully understood truth and therefore neither even thought it out nor declared it, still less practised it. But granting all this, was I to leave the Ashram, and resort to some Himalayan cave and impose silence upon myself? That would be sheer cowardice. The quest of truth cannot be prosecuted in a cave. Silence makes no sense where it is necessary to speak. One may live in a cave in certain circumstances, but the common man can be tested only in society.

What then is the remedy to be tried to get rid of untruth? The only answer which suggests itself to me is bodily penance, that is fasting and the like. Bodily penance has a threefold influence, first over the penitent, secondly over the wrongdoer and thirdly over the congregation. The penitent becomes more alert, examines the innermost recesses of his own heart and takes steps to deal with any personal weakness that he may discover. If the wrongdoer has any pity, he becomes conscious of his own fault, is ashamed of it and resolves never to sin any more in the future. The congregation takes a course of self-introspection.

But bodily penance is only a means to an end, not an end in itself. By itself it cannot bring an erring person to the right path. It is profitable only if it is accompanied by a certain line of thinking, which is as follows: Man tends to become a slave of his own body, and engages in many activities and commits many sins for the sake of physical enjoyment. He should therefore mortify the flesh whenever there is an occasion of sin. A man given to physical enjoyment is subject to delusion. Even a slight renunciation of enjoyment in the shape of food will probably be helpful in breaking the power of that delusion. Fasting in order to produce this effect must be taken in its widest sense as the exercise of control over all the organs of sense with a view to the purification of oneself or others. Merely giving up food does not amount to a fast. And fasting for health is no fasting at all in this sense.

I have also found that frequent fasting tends to rob it of its efficacy, for then it becomes almost a mechanical process without any background of thought. Every fast therefore should be undertaken after due deliberation. I have noted one special effect of fasting in my own case. I have fasted frequently; therefore my co-workers are nervous and are afraid that a fresh fast may...