A Call for Probity in Public Life

A Cultural and Religious Point of View

If you were to believe that an institution, a situation, a community or a cause needs you, you would move to it with a profound sense of mission and absolute determination, and be willing to pay any price for it. Today, it is not an institution or a community that needs you, but humanity itself. Let me refer to two of the mighty problems that seem to threaten today the future of the human race in a serious manner: Violence and Corruption. On this occasion, it is ‘corruption’ that we have chosen for reflection. Corruption has become so rampant in nearly every part of the world and at every level of society that it almost stuns us into a state of helplessness. The fatal virus has gone so deeply into every stream of public life that it places in jeopardy not only the economy and social life of our country, but the very future of civilization and the destiny of humankind.

Daniel Kaufmann, a director of the World Bank Institute said in 2005, that the Annual worldwide bribery was to the tune of about US$ 1 trillion (1000 billion). This sum refers only to bribery paid by business or private individuals to obtain favourable decisions from either government or public officials. This figure does not include embezzlement or misdirection of public funds nor the theft or misuse of public assets, the amount of which is difficult to estimate (Lightowler 7&14).

Nicolo Machiavelli (1469-1527) thus describes the tragic situation in his city (Florence) once it had become corrupt “….(initially) each candidate behaved well in the hope of being judged worthy of election”. “...when the city had become corrupt, it was not the most virtuous but the most powerful who stood for election, and the weak, even if virtuous, were too frightened to run for office.” May be, today, the entire world is moving in that direction in a big way, leaders, countries, officials of international organizations, social work teams, and gangster groups…all. Transparency International estimated that Suharto of Indonesia had embezzled between US$ 15-35 billion. Marcos of Philippines, Mobutu of Zaire, and Abacha of Nigeria had taken around US$ 5 billion. Joseph Estrada of the Philippines was accused of having taken US$ 20 million from illegal gambling houses. There are serious accusations even against UN Officials. William Rees-Mogg wrote in 1994 that the drug barons were making US$ 15 billion per year, and that by 2005 they might make $1500 billion.

Corrupt practices of all kinds have risen to the world stage. They have intruded so much into the mainstream economy of nations, that people as different as the conservative President Jacques Chirac of France and Communist leader Jiang Zemin of China ¹said recently that corruption was the most significant impediment to competitiveness. Their immediate concern was the economy. However, what really worries us is the fact that, with the spread of corruption, persons are being inwardly damaged, social values are being corroded, social cohesion weakened, and societies dragged on to the way of destruction.

Definition of Corruption

Corruption has been defined as the abuse of public office or influence, for private gain. It is not only about the wrong use of money, but also about the wrong use of power. It is not only about taking bribe in government offices, but also about various forms of manipulation and blackmailing, political arm-twisting, pushing a particular party’s or ethnic

¹Transparency International commented that China that had executed 1000 persons in the year 2000 alone for venality and embezzlement showed the greatest openness to pay bribes for access to the markets. South Korea, Taiwan and Italy were not far behind (Business Line, June 21, 2001). Li Peng had said in 2001, “We face the destruction of our party and the destruction of our nation if we fail to fight corruption and promote clean government”.

group’s political interests through underhand ways, unfairness of dominant classes or castes to weaker sections, the imperceptible manner of bulldozing or marginalizing legitimate claims, silencing the voices of the weaker sections, physical elimination of political opponents or commercial competitors, interfering with election processes, using gundas for vacating land or realizing bills, fixing matches, selling drugs. Corruption has also reference to hidden deals, Hawala transactions, unpaid salaries, underpaid employees, unfair pressure. For example, when a specific group of workers, employees, officers, pilots, railway men or people in postal services, over-press their claims ignoring or marginalizing those of others in similar situation, they are guilty of collective self-aggrandizement at the expense of the poor. They seem to be justice-fighters. But they are denying justice to people who have less political clout than themselves. But such things are happening every day.

The Damage it causes

For some people, corruption is a psychological need: it is one way of claiming superiority, of asserting themselves above others by ignoring civil laws and public interest. This type of behavior on the part of prominent people in society stands on the way to the full realization of the civil, political, social and cultural rights by ordinary citizens. It introduces discrimination into public life, and over a period of time perpetuates this discrimination until it becomes institutionalized. Thus, corruption violates Human Rights. Further, corrupt practices threaten the rule of law, stability and security of societies, the smooth running of economic and political institutions. Corruption violates public trust, corrodes social capital, weakens ideological elan of political parties, emasculates the values of democracy and morality. Corruption siphons off resources meant for poverty alleviation and traps millions in poverty.

Corruption adversely affects the economy, development, health, education, administration, and good governance. On December 16, 1996, the United Nations General Assembly adopted a ‘Declaration against Corruption and Bribery in International commercial transactions’. It referred to the economic cost of corruption and bribery and pointed out that a stable and transparent environment for international commercial transaction was essential in all countries for the mobilization of investment, finance, technology, skills and other resources across national borders. A US document of 2000 on fighting global corruption said, “Corruption has a corrosive impact on both market opportunities overseas and broader business climate. It also deters foreign investment, stifles economic growth and sustainable development¹, distorts prices, and undermines legal and judicial systems. More specifically, corruption

¹Corruption halts development before it has begun to take the first steps, e.g. responding to genuine needs like drinking water, better roads, better housing, better power supply. It has been found that the main focus of bribery and corruption internationally is in the construction industry (roads, dams, airports) and arms trade. In these cases, the factors that favour corruption are the size of the contracts, the urgency and the technical complexity of the project (Lightowler 16). The same would be true of any big project.

It is not rarely that we come across people taking money for teaching in schools that do not exist, for projects that have never been executed, purchases that have never been made, contracts that have never been carried out. People keep stealing public property: electric wires, railway fans, waiting room furniture. There are extortions by the police on the roadside, by gangsters in forest tracts, by armed young men in politically disturbed areas, by officers when signing even the most ordinary document, from each other depending on who has the greater clout at a given time. And from whom is money taken? From a bankrupt farmer seeking an irrigation permit, or from a widow trying to draw the pension of her dead husband, or a poor driver wanting to renew his license. Meantime the liquor dealer gets the permit with a bribe.

And there is no receipt even for weighty payments! A ‘receipt-less’ culture keeps growing, and ‘black money’ keeps increasing. Do extortioners and bribe-takers fear the words of Job, “…fire will destroy the homes built by bribery” (Job 15:34). No wonder the Psalmist prays, “Do not destroy me with the sinners…men who do evil all the time and are always ready to take bribes” (Psalms 26:9-10).

is a problem in international business transactions¹, economic development projects and government procurement activities” (Business Line, June 21, 2001).

The Globalized World has become a Hiding Place

In the globalized world today, the market seems to have taken over as a new form of religion. Jurgen Moltmann used to warn us against the threat from the ‘religion of the market’. But that dreaded religion has come to stay, and people seem to see little option but to accommodate to its rules. Not only, it has thrown a network around the globe. The tragedy is that the global market provides distances, creates anonymity, gives opportunities for misuse, that enable one to take advantage of the weak and evade laws in order to make an unfair proportion of profit. Many multi-national corporations claim to have ethnical codes and ethics officers, and to include ethical principles in their vision and mission statements, but bribes continue. We need not only ‘ethics officers’, but ‘courage officers’ to take a firm stand for carrying out the recommendations of ethics officers.

Profit-making is held up as the highest goal in our times. “It is glorious to be rich” shouted the Chinese leader Deng. Let us make a distinction: 1. If greater profits are made through harder work, greater efficiency, more effective customer service or through path-breaking innovation, it is certainly legitimate. 2. But if it is made by underpaying the workers,

¹While individual countries are trying their best to catch tax dodgers, one third of the world’s offshore wealth is piled up in Swiss banks because of its secrecy laws. Hans Baer, a former bank officer, caused a stir by stating that such laws were unethical. The bank has defended the laws, but the very questioning of the nature of the laws has set in motion a reflection on the relationship between good business and ethical values. It was a painful revelation, for example, when it came to be known that the bank was holding still the deposits of German Jews who had died in the Holocaust (Times of India, 28.3.04).

evading taxes, ignoring safety laws, ruining the environment, abusing customer confidence, falsifying accounts or labour figures, double book-keeping, deceptive advertisements, industrial espionage, it is undoubtedly criminal. Paul asks, “Would it not be better for you to be robbed? Instead, you yourselves wrong one another and rob one another, even your own brothers! Surely you know that the wicked will not possess God’s Kingdom (1 Cor 5:7-9).

Experience shows that the corners and shadows of the global economy can obscure business behavior, hide deceptive schemes and weaken accountability. In 2003 a UN General Assembly adopted an anti-corruption treaty which makes it mandatory for ratifying nations to return stolen goods, outlaw bribery, and requires politicians to declare their campaign finance. But no progress in the right direction is visible.

We are All Guilty

There is yet a ray of hope: there are more and more voices being raised against corruption today¹. However, we should not limit ourselves merely to pointing fingers at others. We are all collectively guilty for allowing the rapid expansion of the ‘Empire of Corruption’. We are caught up into such a vicious situation, that few can plead

¹Here are a few Asian initiatives. Hong Kong government constantly fights corruption with public posters and television dramas. Thailand broadcasts over the Armed forces Network, “Corruption is a dangerous threat—a disease which moves quickly, destroying entire towns. Corruption is an enemy—an evil helping the Thai people to forget their national honour. Corruption is a sin—a darkness in the heart of man that makes him drunk with iniquity. Corruption is a destructive force which only wastes, never builds. It is a fearsome thing in every action at every time. It destroys principles and ethics and has always destroyed unity and pride. Corruption always destroys towns, provinces, and even nations” (Waldron 101). Sri Lanka has a fairly good record in this regard. China gives capital punishments for corruption. However, she has not succeeded to root it out. On the contrary, Singapore has virtually done it.

‘not guilty’. I will explain. We all contribute to corruption when we allow avarice, ambition and pride to over-rule our value systems, when we allow the media to dictate to us what lifestyles we should adopt. “The kind of life-styles being projected, perpetuated and hyped, particularly on television, sustains corruption, particularly among the middle and lower-middle class sections and even more in the minds of the young. In fact, consumerism in the media is calculated to breed greediness”. Ethically conscious people are worried that “self-centred values and attitudes are being promoted by television channels” (Hinduonline 1.8.2001). And we adopt a Chalta hai attitude.

We allow the unethical advertiser to take the money he spent on deceptive advertisements from our own pockets, whenever we act as uncritical, mesmerized customers. In other words, we contribute to corruption. We know that a politician is going to recover the enormous amounts he recklessly spent for his elections from public funds or borrowed from motivated business concerns. And we allow it to happen, and contribute our share to corruption.

Nehemiah remained strong against unprincipled people, “I am not the kind of man who runs and hides…I would not save my life” for any wrong reason (Nehemiah 6:11). “Do not accept a bribe, for a bribe makes people blind to what is right and ruins the cause of those who are innocent” (Exodus 23-8).

When citizens are not alert, the mechanisms of accountability and sanction are not activated, and structures of enforcement lie idle. Society remains silent. You and I give a tacit approval. After all, we also would like to pay less tax, get an appointment/promotion, win a contract, avoid fine, and get things done quickly. In consequence, corruption spreads, and it spreads so widely only because there is social complicity. Montesquieu and Rousseau emphasized that corruption is sustained by a supportive network of social relationships. “Unless society changes its perception about the corrupt people, it is quite impossible to check corruption…Even after being involved, people walk high and society accepts them without any hesitation”, says the CBI chief US Mishra. The CBI unearthed 149 bank accounts of a senior income tax officer in Lucknow (North East Front 31.3.03). A moral voice has become necessary in our society.

The Indian Scenario

Many people say that, in India, corruption has become a way of life, an integral part of our culture. They wish to explain it away. They argue that these are feudalistic leftovers: seeking favours from higher-ups bypassing rules, and supporting them even wrongly to keep them in positions of power in view of similar favours in future. In a culture that accepts speed-money and graft as normal, it is not easy to generate the needed political will to fight corruption, despite many official recommendations. It is even harder to build up ethical sturdiness or a moral will. Every day we hear of corruption charges against ministers, government officials, judges, medical professionals; against the rationing department, municipal corporation, pollution control officers, security personnel, anti-militancy corps, army officers, traffic police that control weights and monitor the nature of material to be carried in trucks.

As Prime Minister Manmohan Singh said, due to corruption, road constructions and repairs are getting delayed. Bridges are sanctioned, but do not come into existence. Projects remain incomplete. Telephone wires get stolen, the mail finds it way into the drains, public property is damaged and railway goods stolen. Communications are easily disrupted. Consequently rural products cannot find their way to the nearest town, much less to the most remunerative market. Cheaper items do not easily reach interior areas. Ideas of development, information about training programmes, job opportunities and market possibilities, do not penetrate to the remoter regions. Isolation continues. Stagnation takes deeper roots.

Even at the panchayat level, things look bleak. Everyone thought that the panchayat system would bring salvation to our villages. But it is being found that leaders are not willing to be transparent on the formulation of policies, sanction of funds, and implementation of schemes. Allotted money gets diverted easily, and no one is the wiser for it. The ‘Right to Knowledge’ is never respected. At the district level, money is extorted during land deals: sales, transfers, partitions, mutations. Income tax officers extort money on promise of removing names from income tax list even of those who are not in the list. At the state level, Ministers cut ‘their due’ when they sanction projects, whether for internal development or external investment. There are special rates for posh appointments, for rare favours, for bypassing procedures, for producing documents, or ‘losing’ files. At the national level, foreign companies pay heavily to government representatives and parties to enter the Indian market.

It was estimated that some Rs.300 crores were being paid as ‘speed money’ at the Mumbai Customs Commissionerate (Times of India, 12.11.97). According to one report at least 10,000 files relating to individual property transactions are missing from Delhi Development Authority. Amazingly, most of them can be traced for a price (Assam Tribune, 6.4.03).

One Solution : Expose the Guilty

What is the way out of this chaos? One evident solution is ‘exposure’. That is one area where media can help. Films telling stories of corruption and abuse of the poor have been roaring successes. Investigative journalism has often highlighted specific cases of unfairness¹. However, there is a limit to everything. Media men also are said to bow to mammon, and sell themselves for money: cooking up stories to defame

¹Central Vigilance Commissioner Nagarajan Vittal used to publish on the Commission’s website the names of senior government officials facing investigations or charges of corruption. They said he was setting up a ‘rogues’ gallery’. In any case, this action put pressure on the government to remove the accused officials from sensitive posts or to speed up the processes against them. He said that those Congressmen, who collected Rs 1 crore for the party, were allowed to retain 40 lakhs for themselves (Lightowler 38-9).

or defend a party leader, distorting facts to humiliate a community, highlighting trivialities to press an argument, presenting allegations as proven truth for minor favours. Plagiarizing, pirating cassettes, and violating intellectual property rights are very common in our country. Engineers in government services get opportunities to embezzle huge amounts. Doctors have been accused of patronizing particular pharmaceutical companies or diagnostic centres, and even of dealing in human organs and selling newborn babies. What then when they tell you that unethical practices have made their way to religious places like temples, shrines, churches, institutions: sale of religious services, capitation fees, extortion on occasions of appointments and promotions, appropriation of funds by religious heads? We hear of gurus, godmen, spiritual guides, zen and yoga masters, tele-evangelists, and fund-collectors for religious causes proving to be frauds.

Any law for ensuring security or safety, controlling pollution, limiting overloads, checking authenticity, verifying identity, can become a tool in the hands of unprincipled officers for extorting money. So it happens that security norms are waived, pollution rules are bypassed, overloads are carried, false documents are produced, unverified statements are accepted, when money passes hands. A big proportion of the relief funds sanctioned to assist communities recovering after natural calamities disappear. Officers seek appointments to lucrative posts paying hefty sums. Immediately they get busy collecting huge amounts for themselves and their political patrons before they move on to better postings! The number of politicians and bureaucrats who own properties far beyond their known sources of income are ever on the increase. Opaqueness of our financial system continuously keeps generating ‘black money’, leaving space for the circulation of fake notes…. Thus weakening the national economy.

There is some truth in the recent claim that due to large-scale computerization and e-governance, corruption at the middlemen level has declined, at least in the area of public utility services like ticket booking. It is too early to congratulate ourselves. The fear is that corruption has merely moved on to more sophisticated areas. The citizens are still unaware of any citizen charter or grievance redressal mechanisms.

Losing Credibility is the Greatest Loss

There are places where copying during the examinations is considered normal, where certificates and diplomas can be bought. Students, stopped from using unfair means, take to violence¹. Criminal ragging is considered fashionable. Adulteration of goods is wide-spread: food, drinks, oil, medicines. Often 15-20% kerosene is added to diesel, naptha to petrol, water to milk, saw dust to food items. In 2005 the UK banned the import of red chilli powder from India after they found it adulterated. Koreans found that brick-dust was added to the red chilli powder they imported. The entire consignment was emptied into the high seas (Raghunathan 39). Some time earlier, in a period of crisis, Tanzania discovered that the rice they received from India was half rotten. If we keep losing our credibility and our markets, we have only ourselves to blame. Too late we discover that ‘dishonesty is a bad policy’, and derivedly that ‘Honesty is the best Policy’.

Business men make use of a private banking system which has been popularly called ‘Hawala’ for transferring money illegally to foreign countries using a client code. Huge bribes are offered to officials by smugglers who deal in gold, drugs, narcotics, illicit liquor, arms, and explosives. Truck-drivers, instead of paying excise and sales tax, keep

¹At least two persons died at Sasaram, over 100 km from Patna, when police opened fire at examinees indulging in arson and violence after students were expelled for allegedly using unfair means at an examination centre. Several vehicles were set on fire and many government offices and the railway station were ransacked by the rampaging students. A similar incident took place at Biharsharif. Many coaching centres are allegedly organized by mafias which promote ‘cheating practices’. Some politicians are accused of trying to draw political mileage out of the student unrest (Times of India, 13.2.04).

bribing the police and armed local thugs all along the way. The extra cost is passed on to the innocent consumers, the poorest bearing the major burden. Tax evasion has become an art in itself, and the tax officers are happy to cooperate. State-revenues fail to perform and plans remain unrealized. Infrastructure development fails to take off. The economy goes haywire.

Excessive political interference with the police like punitive transfers of upright officers has made the police force gradually bend to unprincipled politicians. A tacit understanding has developed among political leaders, bureaucrats, traders, contractors, police, excise, forest and other officers how to join hands together for mutual benefit. In such a situation, it becomes useless to take matters to higher officers or to their political protectors, who all have a share in the booty. And if someone from the police cadre itself dares to complain against officers, he is sure to get transfer into the wilderness. Those at the lower levels are forced to bend, or are marginalized. There is an allegation that the police take money even from thieves and other anti-socials and connive at their crime, and later tamper with evidences. They tutor witnesses, overlook investigation, put up defective charge-sheet. Judges accept bribes. Politics get criminalized, and upright officials victimized.

There was a time when only unprincipled politicians patronized muscle-men and armed insurgents to get them through elections and press their political programmes. Today private businesses and landlords rely on such teams to realize unpaid bills, to get back loans, vacate squatters, to eliminate competitors and promote their concern. They adopt the rough ways of ancient ‘robber-barons’ and get what they wish done. In addition to all these, there is a big list of armed young men, mafias, underground outfits, underworld gangs, who lend their services to ethnic movements, political parties, and business houses. There is also bands of young men who remain ready to extort money, “tax” the neighbourhood and demand commissions as soon as you win a contract, buy a car, get a promotion or begin a building.

It is against this background that India has been placed in the 70^th position in the Transparency International’s Corruption Perceptions Index for 2006. Two years earlier she had been placed among 55 of the 106 countries where corruption is rampant (Hinduonline, 20.10.04). A group of business executives thought that India came directly after Indonesia as the most corrupt nation in Asia (Times of India, 13.3.03). According to another study which considers Singapore and Hong Kong the least corrupt nations in Asia and the Philippines the most corrupt, India stood fifth in rank (Press Trust of India 13.3.07). We have really lost our credibility.

All that is revealing. But what is most shocking in our country is that citizens remain passive. A recent survey showed that less than 25% of voters are concerned about corruption. Partly it is due to a sense of helplessness. Voters consider that all parties are equally corrupt, the only difference being that some have been found out while others have not been exposed. One party accuses the other today, not because they are eager to reform society, but because they themselves didn’t get the opportunity to embezzle public funds as the other did!

We remember that Samuel’s chief pride was that no one could accuse of him of having taken bribes. “If I have done anything wrong, accuse me in the presence of the Lord… Have I taken anybody’s cow or anybody’s donkey? Have I cheated or oppressed anyone? Have I accepted a bribe from anyone? If I have done any of these things, I will pay back what I have taken” (1 Samuel 12:3). Similarly, Paul refused to offer a bribe to the Roman governor Felix in order to win freedom (Acts 24:25). Peter severely rebuked Simon Magus who wanted to buy his power for working miracles. Peter said, “May you and your money go to hell, for thinking that you can buy God’s gift with money! You have no part or share in our work, because your heart is not right in God’s sight. Repent, then, of this evil plan of yours, and pray to the Lord that he will forgive you for thinking such a thing as this” (Acts 8:20-22).

Corruption in Our History

A question may remain never fully answered, “Why are Indians so prone to corruption?” History tells us that corruption existed in the Egyptian, Babylonian, Hebrew, Chinese, Greek and Roman civilizations. Archaeologists have found an archive naming officials who had taken bribes in the 13^th century BC Assyria. Nor was such a thing unknown in ancient India. The Rigveda speaks of traders as selfish and greedy as wolves. Buddha denounces profiteering. Manu, Narada and Brihaspati call traders thieves, since they use false weights and measures. Jataka tales refer to people, who mix chaff with grain, and who create artificial scarcity; they tell of corrupt judges and of persons who rob the treasury. Manu suggests that the bribe-taker’s property be confiscated. Yajnavalkya is shocked at the adulteration of butter, salt, medicines, perfumes, rice and molasses; and at the smuggling, e.g. of cocaine in musical drums. He proposes banishment for people who do such things. Mahabharata warns the king against the appointment of greedy officers, lest they extort money and harass people. Rajatarangini looks at corrupt officers with contempt. Sukranti warns his king against people who have recourse to counterfeit coins and forgery.

In contrast, Kautilya in Arthasastra considers that wealth alone is important since Dharma and Kama depend on ‘artha’ (possessions). However, he cautions us against 40 ways of embezzlement. He says that as it is impossible to say whether a fish is drinking water or not, it is even more difficult to be certain whether an officer is taking bribe or not. Coming to another era of our history, Alauddin Khilji ordered decapitation, mutilation and prison for corrupt officers. That alone did not solve the problem. Coming further, the early history of East India Company records many instances of corruption. With the formal introduction of Indian Civil Service the situation greatly improved. Work culture and probity became a greater concern. Coming further still, India’s freedom-fighters set a marvelous example of detachment in their times. However, independent India seems unfortunately to be moving away from such great traditions.

Though Jawaharlal Nehru himself was above any suspicion of corruption, he would shield his close colleagues who were accused. People like Vallabhai Patel, Lal Bahadur Shastri and Kamaraj were known for their uprightness. The great landslide towards corruption started with the introduction of the ‘license-quota-permit raj” that opened out unlimited possibilities for patronage and extortion of money on the occasion of granting permissions, e.g., for the expansion of installed capacity, import of capital goods and raw materials, release of foreign exchange, and various government clearances¹.

In those days, the omnipresent bureaucracy made procedures more complex, which in turn led to delays, secrecy, labyrinthine journey of files diffusing accountability. It was the age in which the Government entered into business, running hotels, mills, and launching other enterprises which opened out new doors again to corruption (Gill 31). People ran around to get documents certified, attested, notorized (Gill 32), paying heavily at every counter. Someone has remarked that while Indian ideologues (South Asians as a whole) kept up a rhetoric against ‘injustice’ and lost the battle, the Asian Tigers (East Asians generally) fought for values and struggled against ‘corruption’ and won a fair

¹Some of the major corruption charges are well remembered: Mudgal case (1951), Mundra deals (1957-58), Malaviya-Sirajuddin scandal (1963), Pratap Singh Kairon (1963); since then Fairfax, HBJ Pipeline, HDW submarine deal, Bofor’s, Airbus A-320 deal (1990), Harsha Mehta security scam (1992), Gold Star Steel and Alloys controversy (1992), JMM bribery case, Hawala scam, Urea scam (1996). The list is never complete: Tehelka, Best Bakery case, and others. Transparency International India 2002 said that Indians were paying 26,728 crores in bribes to get public services in the field of health education, power, police, telecom, taxation, railways, land administration and even judiciary (Sentinel 18.1.03). According to Naipaul “Hindu morality, centered on the self and self-realization, has its own social corruptions…” (Raghunathan 15). He says that there is an eagerness to escape reality and responsibility, “How often in India—at every level—rational conversation about the country’s problems trails away into talk of magic, of the successful prophecies of astrologers, of the

measure of both justice and integrity.

Indira Gandhi also introduced a system of donation to the parties that led to unprecedented abuses. Industrial houses kept the stronger parties in their pay-list. Mrs. Gandhi consoled herself saying that corruption was a universal phenomenon, as though it was normal. “The sleaze in our country is no more practiced in a clandestine way. Corruption is not only extensive, but all pervasive. Cheats and crooks, some of them occupying high offices either now or in the past, after having made their piles, have perfected the art of buying respectability by throwing lavish parties, gifts…” (Joginder Singh, Sentinel, 14.12.03).

Looking at the corruption-scenario in the world today, one is tempted to think of W.B.Yeats’ words, “Things fall apart; the centre cannot hold. Mere anarchy is loosed upon the world”. Value systems have collapsed. The Supreme Court observed that, “high level corruption in a society is a disease like cancer which, if not detected in time, is sure to malign the polity of the country leading to disastrous consequences” (Sentinel 16.7.03). Prime Minister Manmohan Singh, speaking at the Red Fort of Independence day 2004, called for an ‘ethics code’.

While Hong Kong speaks of ‘zero tolerance’ of corruption, Indian tolerance of it goes to any length. Someone has remarked: ‘Indians excel not in religious tolerance as is generally believed; they are tolerant of corruption, untidiness and chaos! In fact, they seem blind to such things.

wisdom of auspicious hours, of telepathic communications…” (Raghnathan 19). If Dharma means only being true to caste obligations, not genuine uprightness, it is difficult to emerge for this dilemma.

The psychology of the businessmen who grew up in that era of a “Socialistic Pattern of Society” has not changed much. Even today, they keep expecting subsidies from the government, export incentives, credit, relief from taxes, amenities, concessions, and a ‘helpful intervention’ when they violate the law (Gill 28).They are willing to offer generous bribes too for such ‘favours’.

‘Sociological explanations for corruption have been sought. The basic loyalty of the Indian is to the kin, class, caste, tribe, community than to state institutions. There is a tacit acceptance of the reality of corruption. No complaint is serious. In 2000 the Centre for Media Studies reported that 20% of those who complained against bribe-takers were people who had paid bribes.

When people consider that breaking the queues, rules, tax regulations, robbing the treasury, damaging public property as nothing, we do not know where to begin to set things right. Shall we begin with parents, teachers, religious leaders, or ethics officers? It is a search that leads merely to dead ends. If society is indifferent, we can only go round in circles. For example, we can see that many public servants are evidently living beyond their means. But there is no surprise, no stigma, no remedial action. What speaks loudest is public apathy.

A Sense of Helplessness

The Attorney General of India said, “The criminal justice system is on the verge of collapse. Because justice is not dispensed speedily, people have come to believe that there is no such thing as justice in courts…This perception has caused many a potential litigant…to secure justice by taking the law into his own hands or by recourse to a parallel mafia-dominated system of justice…” (Sentinel 14.12.03). As money-power is used to grease the palm, muscle-power is used to get things done (thugs for elections processes, for pressing payments and contributions, for ensuring local security), gun-power is held out to clinch the argument who is the boss in a given situation. When found necessary, commercial or political rivals are eliminated.

There are many explanations for this sad state of affairs. The traditionalists argue that we are in Kaliyuga during which evil is bound to thrive. They say, see, how an irrational dowry system, flagrant forms of nepotism, outrageous manner of showing favouritism to one’s progeny, exploitation of the weak, and tolerance of corrupt leaders go on as though these things are normal. Criminals go scotch-free, the lawless unpunished. If at all, it is the small fish that are being caught.

Some others think that corruption is a non-issue, because it is a necessary leftover of our feudal practices like offering patronage to junior collaborators, and is bound to continue. Others like N.Vittal, a former Central Vigilance Commissioner have tried to explain the helplessness in this way “Our democracy is based on corruption. Democracy requires political parties and political parties need funds. All political parties collect funds in cash which is unaccounted money. Black money is the oxygen for corruption. Corruption is the oxygen for black money. Therefore, our entire democracy is based on corruption”. He quotes a Tamil proverb: ‘we cannot wake up a person who pretends to be asleep.’ We cannot change the mind of willing givers and happy takers of bribes. He says that all parties are vocal against corruption, but do nothing that is effective (Hinduonline, 31.3.2003).

Many consider bribe as ‘speed money’, an encouragement, for releasing what is due to them, like grants, pensions, and permissions that are caught up in red-tape and interminable rules¹. If it is not given, papers don’t move, signatures don’t come, land documents get lost in the files, important papers will be found ‘missing’, and you have to begin all over again. An ordinary man is helpless against these odds. This establishes beyond doubt that corruption has gone into our life-blood. “Corruption has seeped into every stream. Can we save ourselves as a civilization?” asked Abdul Kalam. Modernization will not save us. Technical excellence without moral excellence is going to be disastrous.

The entire society has caught the virus, with no resistance, no halt, no

¹Someone argues that corruption is alright, because it has the approval of the majority today. Would you approve of the judicial murder of Socrates and the crucifixion of Christ, because the majority present consented?

reflection. All seem to be yielding to the rising tide. Voters elect criminals, bribe-mongers and flaunters of ill-gotten wealth. People at the grassroots have given up in despair. Even Left politicians, who claim to be ‘holier than thou’, are not always free of corruption. Nor have religious leaders escaped criticism.

Judas was the finance-officer of Jesus. He was a religious person. That did not prevent him from stealing relief-money. It was about him that John said, “…not because he cared about the poor, but because he was a thief. He carried the moneybag and would help himself from it” (Jn 12:6). Gradually he became capable of going to the point of taking money for betraying his master (Mt 27:6). Any bribe you take from the poor becomes like Judas’ money, ‘blood money’ (Mt 27:8).

Interventions Needed from Many Fronts

Many possible solutions have been suggested:

1.One would not readily agree to the desperate proposal of Justice Katju that at least a few corrupt people be hanged by the lamppost! China has executed hundreds of corrupt persons! But they have not solved the problem.

2.Some have proposed ‘judicial activism’. Not all favour this approach to the problem, calling it ‘judicial terrorism’.

3.However, anti-corruption and enforcement agencies of the government can and ought to be activated: Central Vigilance Commission, Chief Vigilance Officer, Vigilance Commission, Vigilance Council, Lok Ayuktas, anti-corruption Bureau, anti-corruption cell, Citizens’ Charters. Every department should establish some sort of internal vigilance system. But we know that such vigilance mechanisms of the government alone will not solve the problem, nor official instruments like People’ Ombudsman.

4.Society as a whole must take on responsibility. The media often pretends as though an anti-corruption drive is the responsibility of the bureaucrats, politicians and business men alone. But what about you and me? Average citizens also must play their part, e.g. a) asserting the right to information and the right to scrutinize official records; b) having recourse to Public Interest Litigation, c) backing grassroot level movements. In 1997 ‘India Today’ found Kerala to be the least corrupt state only because there was public awareness.

5.Responsible citizens, social groups, cultural leaders, student bodies, women’s associations must keep themselves informed and alert. By being merely knowledgeable one begins to create a climate. Aggressiveness is not important, intelligence is. Blackmailing is not the style we recommend, e.g. by making politically motivated accusations; we rather urge integrity. In other words, let intellectual alertness and moral rectitude be our guide.

6.District Vigilance Committees can create an awareness among the people about maladministration and corruption, enhance sensitivity, get communities to demand speedy and responsible dispatch of affairs; insist on the elimination of excessive and unguided discretionary powers and secrecies; pressurize suppliers, contractors and middlemen to be accountable; and share their experiences frequently. Preventive vigilance is far better than punitive vigilance.

7.NGO’s can play a significant role stirring a broad nationwide debate on corruption, educating the public, bringing cases of corruption to public forums for discussion, using the methodology of Transparency International for bringing out Corruption Perception Index. ‘Ethics Officers’ who are to be found in most larger companies today should be respectful, but honest and sincere. ‘Whistle-blowers’ should not so much seek display, as to be conscientious. They should avoid any type of vindictiveness¹.

8.Undoubtedly electronic and print media play an irreplaceable role in curbing corruption. However, it has been calculated that the daily papers give only 3% coverage to the topic. And the impression remains that while there is much hype against corrupt individuals and parties, no allegation is followed up. While there is often a great stir against a fraud ‘swami’, hardly ever do we see the boycott of a corrupt politician. Yes, it is a herculean task today to create a determined public opinion against corruption.

9.Ethics must form a part of the education system and children in schools should be mobilized to create a social climate of making corruption unacceptable.

10.A call for probity in public life, for accountability, integrity and transparency must keep going out continuously, though it does not seem to yield immediate result. The moral voice must grow louder. Consciences should be awakened. Positive religious and cultural values should be revived.

11. Upright persons are not wanting in our society. We ought to highlight role models in this area of life and hold them up for imitation.

¹We look forward to a corruption-free society, and corruption free service. Some thinkers have urged that a guarantee of ‘corruption free service’ should be listed among the Fundamental Rights of the citizens of a nation. Who has the moral authority to take on this great evil that threatens to swallow up the entire society? Will our legislative system alone save us, without an ethical conscientiousness? Publius Cornelius Tacitus had said centuries ago, “The more corrupt the state the more the laws.” Laws come from precedent, ethics from moral convictions. Laws are imposed by punishment, ethics appeal to the deeper levels of community identity and social belonging. Laws seek compliance; ethics is related to character and community development (Dalla Costa 107).

Big Talk is not Enough

V. Raghunathan in his Games Indians Play says, that we Indians easily mistake talk for action. “We are glib with our words… we can rationalize almost anything with verbiage. We are great debaters… we mistake talk for action, we mistake meetings for decisions taken, reports written for action taken, judgement announced for judgement implemented, testimonials written for character assessed, speeches made for promises kept…” (Raghunathan 99). Good ethics cannot be taught in this way. People look at life and reality. They look to models. They want to see examples. Will parents be able to teach ethical norms if they themselves are corrupt? When ambitious parents seek to be upwardly mobile through corruption, they lose their parental authority before their children despite the fact that the latter are the chief beneficiaries of the crime. John Gardner says, “They (young people) learn attitudes, habits and ways of judging. They learn these in intensely personal transactions with their immediate family associates. They learn them in the routines and crises of living, but they also learn them through songs, stories, drama and games. They do not learn ethical principles; they emulate ethical (or unethical) people” (Gardner 124)

Arousing a sense of Social Responsibility

No matter how many approaches and initiatives are adopted, unless there is an inner change in the human person nothing changes. Niccolo Machiavelli said, “How easily are men corrupted and in nature transformed”. In a corrupt society, even the upright turn corrupt. But the opposite is also true. Once people are inwardly so transformed as to accept honest ways as normal, whole societies can reject corruption and move together towards new levels of integrity and openness. A change for better is possible.

We need to teach the next generation through life-examples how to combine hard work, honest prosperity and service to others; how to be genuinely successful by doing the right things.

Raghunathan asks himself whenever he comes home after a foreign trip why he does not do the right things:

“Why do I throw my garbage around with gay abandon?... Why do I spit with a free will, as if without that one right I would be a citizen of a lesser democracy? Why do I tear off a page from a library book, or scratch my name on the Taj Mahal? Why do I light a match to a football stadium, a city bus or any other handy public property, or toot my horn in a residential area at 3 a.m.? Why do I leave a public toilet smelling even though I would like to find it squeaky clean as I enter it? … Why is my concern for quality in whatever I do rather Lilliputian? Why do I run the tap full blast while shaving even when I know of the acute water shortage in the city? Why don’t I stop or slow down my car to allow a senior citizen or a child to cross the road? … Why don’t I vote? … Why do I jump red lights…? Why do I block the left lane, when my intention is to turn right? Or vice versa? Why do I overtake from the left? … Why do I jump queues…?” (Raghunathan 7-8)¹.

Viktor Frankl , the famous Austiran Psychiatrist, once suggested, “Live as if you were living for the second time and had acted wrongly the first time as you are about to act now. Once an individual really puts himself into this imagined situation, he will instantaneously become conscious of the full gravity of the responsibility that every man bears throughout every moment of his life” (Frankl, Cry, 110). Acting

¹Raghunathan comments on the chaos that people call ‘India’, “Did one of my Neanderthal ancestors strike out on his own, away from his cousins’ cave, vowing to create a race that in due course would lay the foundations of a country called India, which would be among the filthiest, the ugliest, the most selfish, the most apathetic and most corrupt in the world at the dawn of the twenty-first century?” If so, he claims that his ancestor turned out to be eminently successful (Raghunathan 12-3). He refers to the poor sense of public aesthetics “Ghastly hoardings on ugly scaffoldings; untidy signboards on shops, roadsides and boundary walls; narrow, unplanned and perennially dug-up and potholed roads; dusty, unpaved roadsides full of squatters; roadside temples; free-roaming fauna; criss-crossing telephone and electric wires; unkempt shopping complexes; building with unmatched balconies and awnings, where no collective norms can ever be introduced; grubby trains and buses; undisciplined traffic…. We dump construction material on the sidewalks and even roads… We release our sewage into our seas, rivers, lakes streams and canals with impunity… We carve out

responsibly over a period of time you develop a character. Character is not what you do when things go well with you, but what you do when the temptation is strong, when you are alone and when no one watching you. As you cannot hide from yourself, you really cannot hide from others. “The truth will always out”.

Kim Clark, Harvard Business School dean, speaking of principled leadership said, “In the world I see ahead, a world of turbulence and uncertainty, where there are opportunities that are fraught with risk and reward, we need leaders with strong values… We need leaders whose behavior match and reinforce those values. And that is what I mean by integrity. Integrity is more than being honest, although it certainly means that. It is deeper. It is about the match between what the leader says and what the leader does. Leaders with integrity have strong values and standards and principles, and they act on them—consistently, without fail in public and in private. Such leaders inspire trust and confidence in those around them, and the values they espouse become reality in the organization they lead, because people act on them and live them in their organization” (as quoted by Byron 49-50).

Fred Krammer SJ of New Orleans says, “We need students and graduates with dreams today, because we are a nation that has become increasingly cynical—about political leaders, about government, about public service, about the common good, and—beneath it all—about

¹We look forward to a corruption-free society, and corruption free service. Some thinkers have urged that a guarantee of ‘corruption free service’ should be listed among the Fundamental Rights of the citizens of a nation. Who has the moral authority to take on this great evil that threatens to swallow up the entire society? Will our legislative system alone save us, without an ethical conscientiousness? Publius Cornelius Tacitus had said centuries ago, “The more corrupt the state the more the laws.” Laws come from precedent, ethics from moral convictions. Laws are imposed by punishment, ethics appeal to the deeper levels of community identity and social belonging. Laws seek compliance; ethics is related to character and community development (Dalla Costa 107).

our own ability to create a better world, nation, city or neighbourhood” (Byron 155).

In this age of individualism the sense of community is eroding, and concern for the common good keeps declining. And yet, there is something like the sense of social responsibility. Every profit-making concern must feel the obligation to give something back to the community: building a small school or a dispensary, digging some wells, equipping a hospital, sponsoring a few students, providing some health facilities. In traditional tribal culture, the obligation of every member to the rest of his community was evident.

Better Information Leads to Better Motivation

Would we be shocked into a new consciousness of reality and the need for urgent change when we become aware of what Mitsuo Sato, the president of the Asian development Bank, tells us? He says that the corruption cost in some Asian countries would amount to half their annual revenues or the total of their foreign debts! Think of it. If a particular country ceased to be corrupt, it could pay off all its debts and double its wealth.

It is calculated that bribery in Government procurement-related contracts and other activities cost Indian taxpayers a whopping $7,000 million. The average man, who is the victim of such deceit, is quite unaware of it. He does not know, for example, that he pays 40% extra for power due to corruption. It is calculated that the losses suffered by the Electricity boards in the country would exceed 26,000 crores (Sentinel 1.4.03). How can this country develop? If only 15% of our public funds are put to public use and 85% siphoned off for the good of a few, it is difficult to see how we can remove illiteracy and poverty. “Corruption is the greatest enemy of democracy and the people…Is this malaise not eating into the nerves of the nation and not retarding its progress on every front? The fact is that it is entering like AIDS into our social fabric and eating away the cherished Hindu values” (GG Puri, in Sentinel, 6.3.04).

Daniel Kaufman said, “We have also found that the business sector grows significantly faster where corruption is lower and property rights and rule of law is safeguarded”. Capital flies violence and corruption prone areas. Gifted professionals (doctors, engineers, specialists) refuse to take up work in risky regions. Extortioners are short-sighted in a big way, because if they were really to succeed, there would be no one to fleece in their zone in a short time. Only the poor would be left, who would be becoming poorer and poorer after each extortion. Corruption causes companies to collapse, inflation to rise, and exchange rates to decline. Sherron Watkins a vice-president of the Enron had written to her Chairman before its final collapse, “I am incredibly nervous that we will implode in a wave of accounting scandals” (Lightowler 16). And so they did.

“Corruption threatens the rule of law, democracy and human rights, undermines governance, fairness and social justice, distorts competition, hinders economic growth and endangers the stability of democratic institutions and moral foundations of society” (Council of Europe, Preamble to the Criminal Law Convention on Corruption, 2000). In this way, we need to look at corruption as a factor of social disintegration and distortion of the economic system that undermines the legitimacy of political institutions. It distorts the principle of equality before law and equal protection by the legal system.

It is increasingly being noticed that corruption is closely linked to arms and drugs in some manner. Big business seeks to benefit from international tensions and large-scale conflicts, and small establishments from local clashes related to religion, ethnicity, business or political interests. They thrive on arms’ deals, and make money on human lives lost in armed conflicts. They have a vested interest in keeping inter-community frictions growing and problems related to secessionist-movements unsolved. That is what made Vaclav Havel say “Fighting corruption is fighting terrorism”. So many terrorist groups are making use of the Hawala (paperless banking system) for money transfers around the world. Arms are often paid for in drugs, and drugs are exchanged for arms. And drug barons keep the entire business going. Corruption smoothens the passages. It has been found that 2220 companies had paid US$ 1.8 billion in bribes or illegal surcharges to Saddam Hussein to keep their channels of trade open (Lightowler 19).

Good Ethics Ensures Good Business

Business companies are gradually discovering that good ethics is good business. Unfortunately not so much in India yet. Those who have experientially discovered the truth of the proverb “Honesty is the best Policy” are trying to build on the motivating and uniting power of ethical values that they still find in society. Business executives have begun to speak to their employees about the importance of trust, honesty, integrity, of corporate social responsibility, ethical business behavior, customer service, respect for employees, social justice, care for the environment, interest in the neighbourhood, corporate governance, labour relations, community development and lifelong learning¹.

That is why business companies now appoint ethical officers to make sure that their employees observe ethical principles. They write inspiring vision and mission statements to guide the entire team. They have seen that principles pay in the long run. At the first glance, manipulative, exploitative, deceptive ways look more profitable. Experience will tell

¹Social consciousness manifests itself in a vast variety of ways. Here is the report of a furniture manufacturer what his firm does towards helping his society, “For every customer order we plant a tree. We choose sustainable raw materials only. We generate links with the local schools, taking parties with primary school children. We keep the local post office going by not using a franking machine…We do civic jobs in the community church. We take older people in their 50’s to be apprentices and it gives them enormous satisfaction” ( Chris Moon and Clive Bonny )

that a good reputation for refined and respectful ways, honest dealings, perfect accountability, total reliability, ensuring product quality, keeping promises, wins you credibility, enables you to retain your market and helps you to make greater profit than any other strategy. After all, in business circles, profit is a compelling motive.

It would be most helpful if you initiated a reputation study about your product, your employees, you relationship styles, and your credibility. You can follow it up with an internal auditing system ensuring good accountability. Credibility needs to be built up over a long period of time through value definition, moral awareness, ethics training, monitoring, effective enforcement, evaluations, and internal incentives. In these areas there is no shortcut to success.

There was a time when wealth and power were calculated on the basis of territory occupied, raw materials available, infrastructure developed, foreign exchange in deposit. Today intelligent leadership in the political or economic fields sets the greatest score by ‘talent’ and ‘values’. These two assets make up for everything else. Perceptive leaders realize that with talent you can acquire power and wealth with ease, and with values you can retain them. Without values, you lose your reputation; you do not have a good name. Without a good name, you are nothing. It was Fred Weisman who said, “Without our good name, we are essentially worthless. We’re nothing. And that is true even if you had twenty million bucks in your pockets. You’re nothing” (CWRU//Magazine, summer 2003, 20).

When you give importance to values, speedily you begin to give attention to many social concerns: e.g. the environment, human rights, women’s rights, children’s problems, genetic modification, minority rights, peace issues. You may be a great entrepreneur. You may be a roaring success in your business, giving jobs to hundreds of workers, bringing wealth to the nation and doing good to humanity. And yet, you have a strict obligation to listen to critics of capitalism. They have something to teach. If they invite you to self-evaluation and self-criticism in any particular field, do not turn a deaf ear. They may be insisting that you bring values into your business. They may be speaking in behalf of your workers. They may be voicing the concerns of humanity. Listen.

We would like to quote an example of the Credo of a company, Johnson and Johnson, affirming social responsibility while being committed to enlightened self-interest, “We believe our first responsibility is to the doctors, nurses and patients, to mothers and fathers and all others who use our products and services. In meeting their needs, everything we do must be of high quality. We must constantly strive to reduce our cost in order to maintain reasonable prices. Customers’ orders must be serviced promptly and accurately. Our suppliers and distributors must have an opportunity to make a fair profit. We are responsible to our employees, the men and women who work with us throughout the world. Everyone must be considered as an individual. We must respect their dignity and recognize their merit. They must have a sense of security in their jobs. Compensation must be fair and adequate, and working conditions clean, orderly and safe. We must be mindful of ways to help our employees fulfill their family responsibilities. Employees must feel free to make suggestions and complaints. There must be equal opportunity for employment, development and advancement for those qualified. We provide competent management, and their actions must be just and ethical. We are responsible to the communities in which we live and work and to the world community as well. We must be good citizens—support good works and charities and bear our fair share of taxes. We must encourage civic improvements and better health and education. We must maintain in good order the property we are privileged to use, protecting the environment and natural resources. Our final responsibility is to our stockholders. Business must make a sound profit. We must experiment with new ideas. Research must be carried on, innovative programs developed and mistake paid for. New equipment must be purchased, new facilities provided and new products launched. Reserves must be created to provide for adverse times. When we operate according to these principles, the stockholders should realize a fair return” (http://www.jnj.com/our_company/.).

We would suggest that a political party too writes out a Credo in this manner and take it into life and action.

Tapping the Resource of Tribal Culture

We in Northeast India are especially fortunate that the values deeply rooted in the indigenous tribal cultures can greatly contribute to ‘Probity in Public Life’. Despite heavy pressure against them in contemporary society, they are still visible in our communities, and we can turn back to them with confidence and tap their resources. They are too precious to be lost. In tribal society honesty is an absolute value. In traditional tribal society houses remained unlocked and doors unbarred with no fear of theft. The granaries that often used to be located outside the village for fear of fire, would be untouched by any alien hand. The property of another was considered sacred. If a person cut a bamboo and kept it on the roadside to be taken away later, it would remain where it was until the one who cut it came along to carry it away.

Tribal society thought that dishonesty, more than anything else, exposed a person as anti-social and dangerous. Probably this vice was the greatest threat to the security of a tribal community, and hence the near intolerant attitude of the tribal community to dishonesty. Dishonesty did not have reference only to telling lies, cheating and stealing, but also taking a disproportionate share of common goods or advantage of others in an unnoticeable manner, and not keeping promises. An honest man meant a person who was truthful, upright, just, reliable, respectful of others, socially conscious, eager to share. These are precious values to be preserved, strengthened, made to relate with contemporary realities and handed down to future generations for the common benefit of the whole of humanity.

Ethical Norms have Roots in Culture, Religion

Richard von Weisacker, the former German president, once said, “Constitutions cannot provide basic ethical rules for society”. The ‘New South Wales Independent Commission Against Corruption’ (Australia) meant the same thing when it said, “Integrity is not a condition that can be imposed on any given situation by decree. It must be generated internally, and become part and parcel of corporate practice” (Lightowler 31). This amounts to admitting what we already know: those values are not produced by legislation, or the law-enforcing machinery, or the market, or a brief ethics course. They are generated in the bosom of a community, fostered by a culture, handed down from one generation to another by education both within the family and in other institutions of socialization, and strengthened and planted deep into the hearts of people through religious training. Once they become a part of a culture through faith, they form the most precious portion of the heritage of a people and a civilization. Since these values are usually nurtured in religious contexts, you should take care that your teaching of religion should have a moral content and the way you live it out has an ethical quality. Or else, it becomes a type of empty religion which most religious reformers denounced.

A society usually appeals to its laws when things go wrong. And the law turns to the traditional culture, within which context the law itself has come into existence, and is interpreted and invoked. It is within the framework of a specific cultural context that a particular law acquires meaning and validity. And ethical norms belonging to a cultural tradition have their binding force in religion. But if religion is marginalized, what is the validity of that particular law which is founded on the basic assumptions of a related culture? “There is nothing a good man can do when everything falls apart” (Psalms 11:3). Once religion is rejected, what are undermined are the traditional culture of a particular society, ethical consciousness that derives from that culture, and the sense of moral obligation to live by a specific set of laws that have their original inspiration in that culture and religion. Religion has a decisive role in this search for moral values and ethical principles. That is why people with genuine religious convictions can contribute a great deal to the much needed moral regeneration in our times.

Raffaello Cantagalli of Florence said, “Social and preventive remedies exist. I feel, however, that none of these will be of help without a solid re-establishment of moral values in the family, school and political circles (who are responsible for so much of the damage through bad example), but also in all of us at every level of society” (Lightowler 31).

The return of religion to its rightful place has become most urgent for the very survival of humanity. What the television teaches is another kind of religion: the ‘Catechism of endless desire”. The dream-goals proposed are: money, power, pleasure. Enjoy now. Buy now. Consume now. Paul, a religious teacher, has something to tell those people who are continuously hearing such messages, “In their greed these false teachers will make a profit out of telling you made-up stories (2 Pet 2:3). The TV teachers you admire may be more concerned with their own profit than your welfare. You are being led to your ruin. In fact, the global society seems to be moving to an era of vulgar materialism, consumerism, possessiveness, hedonistic self-interest, fierce competition for immediate satisfaction, leading to war, violence, and massive corruption in every form. Listen to another religious warning from Paul, “…the love of money is a source of all kinds of evils. Some have been so eager to have it that they have wandered away from the faith and have broken their hearts with many sorrows” (1 Tim 6:10).

Even religious persons are often led into empty middleclass rhetoric and platitudes about justice and rights, instead of launching a constructive campaign against corruption that includes a criticism of themselves. They shouldn’t forget that they were the Chief Priests who bribed the soldiers who were guarding Jesus’ tomb and promised to bribe the Governor too (Matthew 28:12-14). Softness towards money can remain with any one.

Listen to Your Conscience

Corporate India has brought in more accountability and better business culture under pressure from the competition of Multi-national corporations. Less of red-tapism too. As we said earlier, business executives are beginning to discover that good ethics leads to business success. It creates a climate which ensures quality, productivity, innovation, and effective customer service. But we have to go deeper if we wish to plant ‘uprightness’ on solid foundations.

Here we may make a distinction between what is technically wrong and ethically wrong in the field of corruption. When the concern is more about the technical error than moral error, there is evidently a wrong emphasis. In the same way, a mistake made through lack of professional training is different from a moral error. We are more concerned in the present context about the latter. Mere courtesies shown to a person in an official position is not a bribe. If a gift is given to such a person on the occasion of his/her doing something for you which is already your due, it need not necessarily be a bribe. But if it is given as an enticement, if the gift persuades him to give precedence to you before others, if it leads to preference to you and prejudice to others, it more clearly has become a bribe. There is certainly difference between offering a gift to be given your due, and to be given what is more than what is due, and to be given much more than what is your due; to be given what is not due, to be given what is totally undue. Even more wrong would be to offer a gift for committing a crime e.g. to kill, to plant a bomb. In each of these cases, the grievousness will differ according to the seriousness of the damage to individuals or to society. But everyone has the duty to struggle for a corruption-free society.

But the basic requirement for any citizen who wants to fight corruption is that he should himself be honest. He must be a person of character and make a ‘fundamental option’ for probity in his/her personal life. Only then can he/she press for probity in public life. He/she must listen to his inner voice. “Conscience is the light of the soul that burns within the chambers of our heart. It is as real as life is. It raises the voice in protest whenever anything is thought of or done contrary to righteousness” says Abdul Kalam. Viktor Frankl says, “Conscience has its ‘still small voice’ and ‘speaks’ to us… In dialogue with his conscience… his god is his interlocutor” (Frankl, God, 55).

A virtuous man alone can use the instrument of conscience. He alone can hear the inner voice of the soul clearly. “The conscience of the world community has now been roused to such an extent against the scourge of corruption that it has become the cardinal theme of almost all international gatherings.” Khuswant Singh once suggested, “I have come to the conclusion that the only hope for a poor people to remain immune to corruption is the revival of the right kind of religion”. Frankl says, “There is a religious sense deeply rooted in each and every man’s unconscious depths” (Frankl, Will, 142). He adds, “If you want people to have faith and belief in God, you cannot rely on preaching along the lines of a particular church but must, in the first place, portray your God believably—and you must act credibly yourself” (Frankl, God, 14-15).

During the last years of the Roman Empire, small clusters of like-minded people gathered together in an eagerness to sustain civility, intellectual and moral life. May be similar efforts are needed today to build up a corruption-free and violence-free society. A pleasure-seeking generation becomes speedily exhausted, and begins to look for meaning. Unlimited and irresponsible freedom and a type of individualism that destroys a sense of belonging can become murderously boring. Possessions alone do not satisfy hearts. Imelda Marcos of the Philippines had a 1000 pairs of shoes, but she was not satisfied.

Searching for a Religious Motivation

All religions have taught uprightness and shown concern for truth. Their messages are loud and clear. In our drive for a corruption-free society we will need to work with people of all religions and persuasions. We are always happy to do so. We give below a few references to various inspiring teachings:

Jainism: “The fool in order to get riches does cruel deeds, which in the end are only of benefit to others, and stupidly comes to grief on account of the plan that he causes” (Acaranga Sutra I.2, 3). “Straightforwardness and honesty in the activities of one’s body, speech, and mind lead to an auspicious path” (Tattvarthasutra 6.23).

Buddhism: “Gotama the recluse lived aloof from grasping what is not his own… he passes his life in honesty and purity of heart…. He speaks truth, from the truth he never swerves; faithful and trustworthy, he breaks not his word to the world” (Digha Nikaya, I,8-9). “…the seventh Perfection, which is that of Truth, which seers of former times had practiced and followed….If thou art ne’er of double speech, a Buddha’s wisdom shall be thine.” (Introduction to the Jatak Tales). “And if he does not wish for his own success by unfair means, then he is good, wise and virtuous” (Dhammapada 6). “The arrogant youths (Lichchavis) who were rowdy in their daily lives, have become so mild and gentle before the Exalted One, the Buddha” (Anguttara III,75,8).

Hinduism: “And, O Strong One, whatever mortal knowingly injures another mortal by falsehood, from such a one, O praised Agni, protect him who praises Thee” (Rig Veda 1,147,5). “God protects him, who is just and truthful and destroys him who is not so” (Rig Veda 7, 104, 12). “Let your conduct be marked by truthfulness in word, deed, and thought” (Taittiriya Upanishad 1.11.1). ”Whoever spends the revenue unproductively eats up the labour of workmen” (Kautilya). “When committing a sin, you imagine nobody knows it; but the gods know it, as well as that person who dwells in you” (Vyasa’s Sakuntala). “Do not forsake me, O Hari, wicked as I am, which other Lord than Thou is there as the greatest Saviour of the fallen?” (Sri Madhavadeva: Namaghosha 307).

Islam: “Surely, they who devour the possessions of orphans unjustly shall swallow down nothing but fire into their bellies, and shall broil in raging flames” (Koran IV). “God knows the corrupt dealer from the righteous” (Koran II). The Koran imposed even amputation for stealing, Koran 5:38-39.

“Better to be cheated than to cheat others; by being cheated one shall find peace, but by cheating another he will be pained” (Kabir).

Sikhism: “Falsehood is over the land as a veil of darkness—the darkness of the darkest night” (Guru Nanak).

The Judeo-Christian Tradition

The task that has been given to me has been to search for solution from the Christian point of view. Let me begin with a few references to the Old Testament message. While the Assyrians, Babylonians, Egyptians, Greeks or Romans, left behind the ruins of mighty material civilizations, the people of Israel handed on to humanity a powerful ethical consciousness. While these great empires and their civilizations have all died out, the Jews and their values and ideals remain. “No people have produced as great historical impact from such comparatively insignificant origins and sources” (Roberts 108). “..In Israel lay the seeds of much of the future history of the human race” (Roberts, 111). The reason was none other than this: they had a unique faith in God, and a unique faith in themselves and their destinies as guaranteed by God.

Israelite Prophets are remembered for the ethical standards they insisted on, based on the covenant that the people had made with God at Mount Sinai. Their main intention was clear: they sought to establish a close relationship between religion and morality. The prophets spoke of a God who was merciful and compassionate on the one hand, and just and fair on the other; who read consciences and who demanded uprightness of heart from within; who insisted on social justice and special care for the poor, and rejected any religion that ignored these social responsibilities; who affirmed that all people were equal before him; who imposed a code of moral law which was quite independent of any human authority. They witnessed to the belief that wealth should be earned ethically and administered responsibly and that political power is to be held accountable to a God-given law quite independently of man-made laws and that it should be exercised for the common good.

For example Prophet Amos, “The Lord says, ‘The people of Israel have sinned again and again, and for this I will certainly punish them. They sell into slavery honest men who cannot pay their debts, poor men who cannot repay even the price of a pair of sandals. They trample down the weak and helpless and push the poor out of the way’”” (Amos 2:6-7). And again, “You people hate anyone who challenges injustice and speaks the whole truth in court. You have oppressed the poor and robbed them of their grain. And so you will not live in the fine stone houses you build or drink wine from the beautiful vineyards you plant… you take bribes and prevent the poor from getting justice in the courts” (Amos 5:10-12).

These basic beliefs were deepened by Jesus Christ and strengthened with deep concern for humanity in all its weaknesses¹. It is precisely these teachings that have found modern expressions in democratic values, respect for the rule of law, civic responsibility, concern for human rights and other similar modern values.

1. The Bible about the Right Use of Money

Biblical teaching does not discourage economic effort, industrious habits, the practice of sparing and investment for profit. The Bible has a positive attitude to productive labour. The Universe itself is the result of God’s intelligent work of creation. It is specifically said that whatever He did was done well (Genesis 1 & 2), so that His creatures may do likewise. God asks human beings to work hard on the soil and make it productive (Genesis 3:18-19). Success in this effort is a sign of God’s blessing. The money he earns is also meant for the poor:

The harder it is to earn, the more you will have (Proverbs 13:11). Work and you will earn a living (Proverbs 14:23)…earn an honest living for himself and to be able to help the poor (Eph 4:28). Happy is the person who is generous with his loans, who runs his business honestly (Psalms 112:5). Honest people are safe and secure, but the dishonest will be caught (Proverbs 10:9).

¹A few words from a modern preacher, “What about you, Christian business man, are you going along with bribery in your company? What about you, Christian government employees, do you condone the bribery around you and go along to keep your job? And what about you, Christian school teacher, do you teach those in your charge it is not ethical to make payoffs, kickbacks, or practice other forms of corruption? And what about you, Christian contractor, do you support the system of bribes to cover us shoddy buildings, or weak mixture concrete, or sub-par asphalt? Christians are to leaven the society about them” (Waldron 110). And we add What about you, Christian politician, are you conscientious in all your dealings?

It is legitimate to save up money and invest it intelligently, but one must make responsible use of it:

Invest your money in foreign trade, and one of these days you will make a profit. Put your investments in several places—many places even—because you never know what kind of bad luck you are going to have in this world (Ecclesiastes 11:1-2). The servant who had received five thousand coins went at once and invested his money and earned another five thousand (Matthew 25:16). Each priest was to be responsible for the money brought by those he served, and the money was to be used to repair the Temple, as needed (2 Kings 4-5).

In the Bible, there are many warnings against the wrong use of money. A portion of the money you earn ought to be for the poor:

…give money to the poor, and you will have riches in heaven (Matthew 19:21). Don’t take money from anyone falsely. Be content with your pay (Luke 3:14). God’s curse on anyone who accepts money to murder an innocent person (Deut 27:25). When the king is concerned with justice, the nation will be strong, but when he is only concerned with money, he will ruin his country (Proverbs 29:4). If you love money, you will never be satisfied; if you long to be rich, you will never get all you want. It is useless (Ecclesiastes 5:10).

2. The Bible about Honesty, about accepting Bribes

The Bible has very strong words against the dishonest and the unjust. The strongest denunciations of the prophets were centred round these issues. John the Baptist and Jesus himself began their ministry with these themes so close to the hearts of the ancient prophets. In most cases, dishonesty and injustice are condemned together. In several places money itself is considered the source of evil, because of its possible relationship with deceit and injustice. There are harsh words against lies, dishonest scales-weights-measures, bribes, partiality, fraud, unfairness, prejudice, and other social evils:

Be honest and just when you make decisions in legal cases…. Do not spread lies about anyone (Leviticus 19:15). Use honest scales, honest weights, and honest measures (Leviticus 19:36). If you serve me in honesty and integrity……. (1 Kings 8:3). Do not accept a bribe, for a bribe makes people blind to what is right and ruins the cause of those who are innocent (Exodus 23:8). They (judges) are not to be unjust or show partiality in their judgements; they are not to accept bribes, for gifts blind the eyes even of wise and honest men, and cause them to give wrong decisions. Always be fair and just… (Deuteronomy 16:19-20). Have reverence for the Lord and act carefully, because the Lord our God does not tolerate fraud or partiality or the taking of bribes (2 Chronicles 19:7). Some people think a bribe works like magic; they believe it can do anything (Proverbs 17:8). Corrupt judges accept secret bribes, and then justice is not done (Proverbs 17:23). Prejudice is wrong. But some judges will do wrong to get even the smallest bribe (Proverbs 28:21). But for just a bribe you let guilty men go free, and you keep the innocent from getting justice (Isaiah 5:23).

3.Corruption has become widespread

The sense of helplessness we described in an earlier section was something that people experienced even during biblical times. The general atmosphere has deteriorated; the entire society has become corrupt. Some such biblical utterances seem to reflect very closely our own situation:

Help us Lord! There is not a good man left; honest men can no longer be found. All of them lie to one another; they deceive each other…… (Ps 12:1-2). The city’s rulers govern for bribes, the priests interpret the law for pay, the prophets give their revelations for money—and they all claim that the Lord is with them (Micah 3:11). They are all corrupt, and they have done terrible things; there is no one who does what is right (Psalms 14:1). God speaks: Defend the rights of the poor and the orphans; be fair to the needy and the helpless. Rescue them from the power of evil men….You are completely corrupt, and justice has disappeared from the world (Psalms 82:3-5). You (God) have nothing to do with corrupt judges, who make injustice legal, who plot against good men and sentence the innocent to death (Psalms 94:20). Corrupt judges accept secret bribes, and then justice is not done (Proverbs 17:23).

4. There is only One Way out

of this State of Helplessness:

Transformation (Repentance)

from within

The most important teaching of the Bible in this regard is that we must:

Be righteous from within.

God reads the secrets of our hearts.

He sees hidden dishonesty.

He calls for an inner loyalty.

Let us be true to his commands

with all our hearts.

My sins, O God, are not hidden from you (Psalms 69:5…you know our secret thoughts (Psalms 44:21). ) .….your Father, who sees what you do in private will reward you (Matthew 6:4). Whatever is now covered up will be uncovered, and every secret will be made known (Matthew 10:26). Final judgement must wait until the Lord comes; he will bring to light the dark secrets and expose the hidden purposes of people’s minds. And then everyone will receive from God the praise he deserves (1 Corinthians 4:5). Happy are the pure in heart; they will see God (Matthew 5:8). Have reverence for the Lord and do all that he commands. Love him, serve him with all your heart, and obey all his laws (Deuteronomy 10:12).

Your repentance must be sincere:

But even now, says the Lord, repent sincerely and return to me with fasting and weeping and mourning. Let your broken heart show your sorrow; tearing your clothes is not enough (Joel 2:12). Sincerity and truth are what you require (Psalms 6). Create a pure heart in me, O God, and put a new and loyal spirit in me (Psalms 51:10). I will praise you with a pure heart (Psalms 119:7). Love the Lord your God with all your heart, with all your soul, and with all your strength (Deuteronomy 6:5).So, then, obey the commands that I have given you today; love the Lord your God ad serve him with all your heart (Deuteronomy 11:13). Today the Lord your God commands you to obey all his laws; so obey them faithfully with all your heart (Deuteronomy 26:16). Lord, our crimes against you are many. Our sins accuse us. We are well aware of them all. We have rebelled against you, rejected you, and refused to follow you. We have oppressed others and turned away from you. Our thoughts are false; our words are lies. Justice is driven away, and right cannot come near. Truth stumbles in public square, and honesty finds no place there. There is little honesty that anyone who stops doing evil finds himself the victim of crime (Isaiah 59:12-15).

What Religious Faith alone can Provide

Gradually we must come to accept that the media, the market and the economy will not hold the world together. Those who cultivate the habit of thinking find them far too shallow. People are looking for depth. Ethics officers or vigilance cells alone will not be able to help, if moral convictions are absent. Vision and Mission statements may proclaim excellent principles, but cannot guarantee conscientious behavior. It is true that laws are necessary, but without an ethical commitment they take you nowhere. As we saw earlier, the ethical norms we propose must have roots in convictions that come from a culture and a religion. “Religion and religious sensibility are the factories that manufacture morality that society and business both need to function” (Dalla Costa 125). Religion is authoritative, unconditionally normative. Religion, which is called the depth memory of humankind, gives depth, meaning, unconditional values, norms, motivations, ideals. It is the spiritual home of security, trust and hope (Kung 142-3).

Kurt Biedenkopf, MP of West German Parliament once said, “We will have to rely on the strength of religion……to make the kind of sacrifices and exercise the self-discipline that will be needed” (Runyon x). It is religion alone that can impose such a law from within. F.W. de Klerk of South Africa was asked whether it was international sanctions that brought apartheid to and end. His quick reply was, “It was not sanctions, but a deep analysis on our knees before God”

Human beings long to live by values. Despite cultural differences, people agree on certain values, like friendship, loyalty, honesty, compassion, gratitude, generosity, sympathy, family affection. These build bonds between people, and shared values generate trust. But if we wish to go beyond the minimum common denominator, and if we wish to root these values and cultures in the deeper consciousness of the human person—The depth memory of humankind—and evoke the inner commitment of societies, we must turn to religion. Religion commits you from within. It makes high demands, and appeals to your noblest sentiments. While it challenges, it also gives you strength. Even as it opens your eyes to your greatest weaknesses, it provides you with the motivation you need to transcend all that is inadequate and imperfect in you. It inspires you to keep striving even when you do not immediately see any useful result. It leads to what seems to be the Ultimate Good in life and Beyond.

Whatever be the source of one’s inspiration, I would like to end this paper with a general call for “Probity in Public Life”. It is the greatest contribution we can make to our community (each one his own), our state, our nation and humanity itself. May this call, that comes from the heart, echo in many hearts, and effect a change in our society.

Be sure, “There is nothing more powerful that an idea whose time has come”, as said Victor Hugo.

References

Byron, William J., The Power of Principles, Orbis Books, New York, 2006

Dalla Costa, John, Ethical Imperative, Addison-Wesley, Reading, 1998

Gardner, John, Self-Renewal, Harper Colophon Books, New York, 1965

Kung, Hans, A Global Ethic for Global Politics and Economics, SCM Press, London, 1997

Lightowler, Brian, Corruption: Who Cares?, Better yourself Books, Mumbai, 2006

Moon, Chris & Bonny, Clive, Business Ethics, The Economist Pocket Asia, India, 2006

Raghunathan, V., Games that Indians Play, Penguin, New Delhi, 2006

Roberts, J.M., The New Penguin History of the World, London, 2004

Runyon, Theodore, ed. Theology, Politics and Peace, Orbis books, New York, 1989

Varma, Pavan, Being Indian, Viking, New Delhi, 2004

Waldron, Jim E., Is there a Universal Code of Ethics, Print India, New Delhi, 2003