Some historical facts & Sex Scandal of Bapu Mahatma Gandhi- Thanks to a...

Gandhi: Behind the Mask of Divinity By G. B. Singh

(Reviewed by Baldev Singh)

"Truth comes out breaking the walls of a fortress" is a Punjabi saying. For the lovers of truth G. B. Singh has exploded the Gandhi myth – apostle of peace, emancipator of untouchables and liberator of India by peaceful means from the British yoke – by publishing his labor of love, Gandhi: Behind the Mask of Divinity. G. B. Singh studied Gandhi for over twenty years collecting Gandhi’s speeches, writings and other documents, which the promoters of Gandhi left out intentionally to create a twentieth century messiah by fusing Jesus Christ and Vishnu. The oppressors – the proponents of colonialism, slavery, racism and casteism - have imposed their own version of history on the victims through manipulation, deception and hypocrisy. For example there is holocaust museum in the capital of United States in the memory of six million Jews who fell victim to the atrocities of Nazis in World War II. It is commendable and such museums should be built in every capital in the world to remind people of the heinous crimes of the Nazis. But why not a museum about the genocide of native Americans or a museum about slavery in the capital of United States? It takes moral courage to look into the face of truth! In order to avoid the obligation to intervene in Rwanda, the Western powers led by President Clinton put pressure on the United Nations Security Council not to characterize the mass murder of Tootsies as genocide.

The making of Gandhi myth stared in South Africa by white Christian clergy. Rev. Joseph J. Doke, a Baptist Minster was the first to write the biography of M. K. Gandhi. Soon many other European and American clergymen and writers rushed in to make their input. John H. Holmes, a Unitarian pastor from New York praised Gandhi in his writings and sermons with titles like: Gandhi: The Modern Christ, Mahatma Gandhi: The Greatest Man since Jesus Christ, Mahatma Ji: Reincarnation of Christ and Gandhi before Pilate. Romain Rolland, French Nobel Laureate in literature looked at Gandhi not only as a Hindu saint, but also another Christ. He wrote Gandhi’s new biography in French. The English translation of this book opens with: He is the One Luminous, Creator of All, Mahatma. Impressed with lavish propaganda about Gandhi in the West, the Hindu propaganda machine came into action and it churned out a plethora of literature to elevate Gandhi to the status of twentieth century Hindu god – "The seventh reincarnation of Vishnu, Lord Rama," proclaimed Krishnalal Shridharni. Portraits of Gandhi depicted him as Hindu avatar and Christian saint. The Indian government under Prime Minister Indra Gandhi financed one-third the cost of the production of the movie "Gandhi" for the portrayal of Gandhi as "an absolute pacifist."

The Christian clergy had an ulterior motive in building the Gandhi myth. They thought that by elevating Gadhi to a 20^th century messiah and then converting him would open the flood gate for evangelizing Hindu masses. Little did they realize that Gandhi hoodwinked them with his insincere statements about Christianity? He was a die-hard Hindu, a true believer and defender of the caste order – the essence of Hinduism?

Gandhi apologists indulged in gross deception by claiming that Gandhi’s Satyagrah in South Africa was in the defense of the rights of native people. Nothing could be further from truth than this bald lie. How could Gandhi, a diehard supporter of the caste system think of the welfare of African blacks he regarded lower than the Untouchables of India - slightly above the animal level? His Satyagrah was for the better treatment of Indians, who, according to Gandhi were treated the same way as savage Kaffirs (native people) were. In his stay of twenty years in South Africa, he had no social contacts with the Kaffirs, as he did not see any common ground with them in the daily affairs of life. He was horrified when he was lodged with "natives" in the same jail ward. He did not like wearing the same clothes with label "N" born by the natives, nor he liked their food and sharing lavatory with them. It was the jail experience, which brought out his racism in the open. " Kaffir and Chinese prisoners are wild, murderous and given to immoral ways. Kaffirs are as a general rule uncivilized – the convicts even more so. They are troublesome, very dirty and live almost like animal."

He proclaimed that the British Empire was for the welfare of the whole world and he accepted the superiority and predominance of white race. But he reminded the white people that upper caste Indians share with the Europeans a common heritage – the blood of the noble Aryan race. According to him it is Aryan blood, which is responsible for the advancement of human civilization. He suggested to Rev, Doke to civilize the Kaffirs by converting them to Christianity and by infusing Aryan blood into their race. He told the white colonists that the preservation of racial purity (Apartheid) was as important to the Indians as to Europeans.

He urged the colonial authorities to raise a volunteer militia of Indians to fight for the Empire. He told the Natal authorities that it would be a "criminal folly" if they did not enlist Indians for the war. He was rebuffed with sarcastic and derogatory comments about the fighting ability of people like Gandhi. However, his persistence persuaded the authorities to form a volunteer ambulance corps of Indians under the command of Sergeant-Major Gandhi during the Boer War and Zulu Rebellion. He urged the Indian community to show their loyalty to the British Empire by raising funds for the War. He reminded them that they were in South Africa due to the courtesy of the Empire. It is not for us to judge whether the Kaffir revolt is justified or not. We are co-colonists with whites of this land whereas the black savages are as yet unfit to participate in the political affairs of the colony.

He was a mean spirited parochial Hindu. Sergeant- Major Gandhi selected only Gujrati Hindus as his assistants, three Sergeants and one Corporal in spite of the fact the ambulance corps (20-24 men) was made up mostly of non-Gujratis with substantial number of Muslims.

The Russian Revolution of 1914 spurted national movements against colonial rule. The British brought Gandhi back to India to sabotage Indian national movement against British rule. The congress Party dominated by Gandhi was set up under the patronage of the British authorities. The "apostle of peace" urged the Indian people to support the British by enlisting in the army during World War I. In his letter he wrote to the Viceroy in1930, he said, " One of his reason for launching the Civil Disobedient Movement is to contain the violence of revolutionaries."

On the advice of white promoters of Gandhi, black clergy and civil rights leaders traveled to India to seek Gandhi’s advice about solving the problem of segregation and civil rights of blacks. How little did they know that Gandhi regarded the black people slightly above the animal level? Moreover, they were ignorant of the fact that caste system was originally imposed, as racial discrimination (Varna Ashrama Dharma) similar to the Apartheid system, on the black natives of India by their Caucasian conquerors. But later on due to emergence of new racial groups due to miscegenation between the two groups, Varna Ashrama Dharma evolved into caste system tied to hereditary occupations. Untouchabilty is as integral a part of Hindu faith as anti- Semitism of the Nazis. It is noteworthy that not a single black leader met Dr. B. R. Ambedkar – M. A. and Ph.D. degrees from Columbia University, M.Sc. and D.Sc. degrees from London University and Bar-at-Law from Grey’s Inn, London - who was the undisputed leader of the Untouchables at that time. Gandhi propaganda machine manipulated the visit of black leaders, as it did not want them to find truth about Gandhi’s views on the caste system. "I believe in Varnashrama (caste system) which is the law of life. The law of Varna (color and / or caste) is nothing but the law of conservation of energy. Why should my son not be scavenger if I am one? He, Shudra (lowest caste) may not be called a Brahmin (uppermost caste), though he (Shudra) may have all the qualities of a Brahmin in this birth. And it is a good thing for him (Shudra) not to arrogate a Varna (caste) to which he is not born. It is a sign of true humility."

In 1921, Gandhi delivered violent speeches inciting racial hatred against the British. During bloody demonstrations and riots against the visit of Prince of Wales, William Francis Doherty, an American citizen working in Bombay was murdered. Gandhi personally got involved in the cover up of this gruesome murder through bribery and intimidation, as he was concerned that the details of this murder would tarnish Gandhi’s image in the West.

It is a cruel joke and one of the biggest fabrications of the twentieth century that Gandhi won Indian freedom without spilling a drop of blood. The truth is that it was the devastating effect of World War II that forced the British government to dismantle its Colonial Empire. Moreover, it was Gandhi and his Hindu dominated Congress party that engineered the partition of the country on communal lines, as the Muslim dominant states stood in the way of high caste Hindus to set up their Ram Raj (mythical Hindu kingdom) based on caste ideology. Additionally, the Partition of India in 1947 is one of the major upheavals of the twentieth century. In the State of Punjab alone, 11-12 million people lost their homes and hearths where their ancestors had lived for centuries. May be as many as one million people perished in the communal frenzy and thousands of young women were kidnapped while Gandhi was reciting the murderous sermons from his favorite scripture – Bhagvad Gita. He kept insisting up to the last moment that the country would be partitioned only over his dead body!

The ascetic in loincloth used to sleep in buff with naked young girls to perform experiments to test his celibacy. Dr. Sushila Nayar told Ved Mehta that she used to sleep with Gandhi as she regarded him as a Hindu god. The man, who had taken vow of poverty, demanded and got even in jail the same comforts enjoyed by British high officials in India.

The "apostle of peace," who counseled a Jewish delegation" to oppose the evil of Nazism by "soul force" - by committing mass suicide, was all praise for annexing Kashmir by armed aggression.

He told his Sikh followers that rusty sword is useless in the age of Atom Bomb. The development of nuclear weapons by India - a country that ranks among the poorest in the world and is near the bottom of human development index chart of the United Nations – exposes the real face of the "absolute pacifist" and the nation that calls him "father." After all didn’t lord Krishna tell Arjana during the battle of Mahabharata "Victory is truth."

Although, the Indian people have started peeking at the man behind the mask of divinity, there is no let up in the perpetuation of Gandhi myth in the West, especially the United States.

G. B. Singh rightfully deserves the accolades for bringing out the truth about Gandhi from Gandhi’s own mouth.

Thrill of the chaste: The truth about Gandhi's sex life

With religious chastity under scrutiny, a new book throws light on Gandhi's practice of sleeping next to naked girls. In fact, he was sex-mad, writes biographer  Jad Adams

No sex please: Gandhi, above, 'tested' himself by sleeping with naked grand-nieces Manu, left, and Abha,right

It was no secret that Mohandas Gandhi had an unusual sex life. He spoke constantly of sex and gave detailed, often provocative, instructions to his followers as to how to they might best observe chastity. And his views were not always popular; "abnormal and unnatural" was how the first Prime Minister of independent India, Jawaharlal Nehru, described Gandhi's advice to newlyweds to stay celibate for the sake of their souls.

But was there something more complex than a pious plea for chastity at play in Gandhi's beliefs, preachings and even his unusual personal practices (which included, alongside his famed chastity, sleeping naked next to nubile, naked women to test his restraint)? In the course of researching my new book on Gandhi, going through a hundred volumes of his complete works and many tomes of eye-witness material, details became apparent which add up to a more bizarre sexual history.

Much of this material was known during his lifetime, but was distorted or suppressed after his death during the process of elevating Gandhi into the "Father of the Nation" Was the Mahatma, in fact, as the pre-independence prime minister of the Indian state of Travancore called him, "a most dangerous, semi-repressed sex maniac"?

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Gandhi was born in the Indian state of Gujarat and married at 13 in 1883; his wife Kasturba was 14, not early by the standards of Gujarat at that time. The young couple had a normal sex life, sharing a bed in a separate room in his family home, and Kasturba was soon pregnant.

Two years later, as his father lay dying, Gandhi left his bedside to have sex with Kasturba. Meanwhile, his father drew his last breath. The young man compounded his grief with guilt that he had not been present, and represented his subsequent revulsion towards "lustful love" as being related to his father's death.

However, Gandhi and Kasturba's last child wasn't born until fifteen years later, in 1900.

In fact, Gandhi did not develop his censorious attitude to sex (and certainly not to marital sex) until he was in his 30s, while a volunteer in the ambulance corps, assisting the British Empire in its wars in Southern Africa. On long marches in sparsely populated land in the Boer War and the Zulu uprisings, Gandhi considered how he could best "give service" to humanity and decided it must be by embracing poverty and chastity.

At the age of 38, in 1906, he took a vow of brahmacharya, which meant living a spiritual life but is normally referred to as chastity, without which such a life is deemed impossible by Hindus.

Gandhi found it easy to embrace poverty. It was chastity that eluded him. So he worked out a series of complex rules which meant he could say he was chaste while still engaging in the most explicit sexual conversation, letters and behaviour.

With the zeal of the convert, within a year of his vow, he told readers of his newspaper Indian Opinion: "It is the duty of every thoughtful Indian not to marry. In case he is helpless in regard to marriage, he should abstain from sexual intercourse with his wife."

Meanwhile, Gandhi was challenging that abstinence in his own way. He set up ashrams in which he began his first "experiments" with sex; boys and girls were to bathe and sleep together, chastely, but were punished for any sexual talk. Men and women were segregated, and Gandhi's advice was that husbands should not be alone with their wives, and, when they felt passion, should take a cold bath.

The rules did not, however, apply to him. Sushila Nayar, the attractive sister of Gandhi's secretary, also his personal physician, attended Gandhi from girlhood. She used to sleep and bathe with Gandhi. When challenged, he explained how he ensured decency was not offended. "While she is bathing I keep my eyes tightly shut," he said, "I do not know ... whether she bathes naked or with her underwear on. I can tell from the sound that she uses soap." The provision of such personal services to Gandhi was a much sought-after sign of his favour and aroused jealousy among the ashram inmates.

As he grew older (and following Kasturba's death) he was to have more women around him and would oblige women to sleep with him whom – according to his segregated ashram rules – were forbidden to sleep with their own husbands. Gandhi would have women in his bed, engaging in his "experiments" which seem to have been, from a reading of his letters, an exercise in strip-tease or other non-contact sexual activity. Much explicit material has been destroyed but tantalising remarks in Gandhi's letters remain such as: "Vina's sleeping with me might be called an accident. All that can be said is that she slept close to me." One might assume, then, that getting into the spirit of the Gandhian experiment meant something more than just sleeping close to him.

It can't, one imagines, can have helped with the "involuntary discharges" which Gandhi complained of experiencing more frequently since his return to India. He had an almost magical belief in the power of semen: "One who conserves his vital fluid acquires unfailing power," he said.

Meanwhile, it seemed that challenging times required greater efforts of spiritual fortitude, and for that, more attractive women were required: Sushila, who in 1947 was 33, was now due to be supplanted in the bed of the 77-year-old Gandhi by a woman almost half her age. While in Bengal to see what comfort he could offer in times of inter-communal violence in the run-up to independence, Gandhi called for his 18-year-old grandniece Manu to join him – and sleep with him. "We both may be killed by the Muslims," he told her, "and must put our purity to the ultimate test, so that we know that we are offering the purest of sacrifices, and we should now both start sleeping naked."

Such behaviour was no part of the accepted practice of bramacharya. He, by now, described his reinvented concept of a brahmachari as: "One who never has any lustful intention, who, by constant attendance upon God, has become proof against conscious or unconscious emissions, who is capable of lying naked with naked women, however beautiful, without being in any manner whatsoever sexually excited ... who is making daily and steady progress towards God and whose every act is done in pursuance of that end and no other." That is, he could do whatever he wished, so long as there was no apparent "lustful intention". He had effectively redefined the concept of chastity to fit his personal practices.

Thus far, his reasoning was spiritual, but in the maelstrom that was India approaching independence he took it upon himself to see his sex experiments as having national importance: "I hold that true service of the country demands this observance," he stated.

But while he was becoming bolder in his self-righteousness, Gandhi's behaviour was widely discussed and criticised by family members and leading politicians. Some members of his staff resigned, including two editors of his newspaper who left after refusing to print parts of Gandhi's sermons dealing with his sleeping arrangements.

But Gandhi found a way of regarding the objections as a further reason tocontinue. "If I don't let Manu sleep with me, though I regard it as essential that she should," he announced, "wouldn't that be a sign of weakness in me?"

Eighteen-year-old Abha, the wife of Gandhi's grandnephew Kanu Gandhi, rejoined Gandhi's entourage in the run-up to independence in 1947 and by the end of August he was sleeping with both Manu and Abha at the same time.

When he was assassinated in January 1948, it was with Manu and Abha by his side. Despite her having been his constant companion in his last years, family members, tellingly, removed Manu from the scene. Gandhi had written to his son: "I have asked her to write about her sharing the bed with me," but the protectors of his image were eager to eliminate this element of the great leader's life. Devdas, Gandhi's son, accompanied Manu to Delhi station where he took the opportunity of instructing her to keep quiet.

Questioned in the 1970s, Sushila revealingly placed the elevation of this lifestyle to a brahmacharya experiment was a response to criticism of this behaviour. "Later on, when people started asking questions about his physical contact with women – with Manu, with Abha, with me – the idea of brahmacharya experiments was developed ... in the early days, there was no question of calling this a brahmacharya experiment." It seems that Gandhi lived as he wished, and only when challenged did he turn his own preferences into a cosmic system of rewards and benefits. Like many great men, Gandhi made up the rules as he went along.

While it was commonly discussed as damaging his reputation when he was alive, Gandhi's sexual behaviour was ignored for a long time after his death. It is only now that we can piece together information for a rounded picture of Gandhi's excessive self-belief in the power of his own sexuality. Tragically for him, he was already being sidelined by the politicians at the time of independence. The preservation of his vital fluid did not keep India intact, and it was the power-brokers of the Congress Party who negotiated the terms of India's freedom.

Gandhi: Naked Ambition is published by Quercus (£20). To order a copy for the special price of £18 (free P&P) call Independent Books Direct on 08430 600 030, or visit