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Posted on December 25, 2007 by moinansari
Sexual Antics of Gandhi–His political and personal failures, urine drinking habit, love for enemas, consumption of Holy Cow urine, Pedophilia and Sexual Perversion
“it costs the nation millions to keep Gandhi living in poverty.” Sarojini Naidu Updated March 4th, 2008
This issue contains these articles: 1) “Sexual Antics of Gandhi” 2) “Gandhi’s Girls”:very comprehensive article with blow by blow details of the exploding news about Gandhi’s indiscretions, 3) “Was Gandhi a Tantric:” Well researched article on the details of his liaisons, 4) Other articles are being included and updated
Mohandas (not Mahatma) Gandhi’s Failed Leadership in Politics and Gandhi’s Domestic Violence and weird Sexual Perversion in his private life. Sex Life of Nehru: Menege De trios:-Tryst with Homosexuality:-Love triangle Edwina, Nehru and Lord Mountbatten changed history PERSONAL FAILURE: The Dark side of the pedophile If gandhi was alive today, he would be arrested for sexual abuse and put away for life as a sexual offender.
“We know from his autobiography how shamefully he treated his wife. He was transparently honest and he had much less to hide from anyone else. Nothing can be found if other public figures are to be scrutinized because things have been carefully hidden and suppressed.” Gandhi, the family man. Gandhi’s Grandson.
1. 2. 3. 4.
Gandhi used to beat his wife up routinely. Gandhi was having sex when his father lay breathing his last upstairs. Gandhi denied sex to his wife for decades Gandhi was an adulterer and had a spiritual marriage with two British women who were in the Ashram 5. Gandhi slept naked with his niece and other women to prove that he could control his manliness. 6. Gandhi would do enemas twice a day and if he liked you allowed you to enter the piece up his rectum. 7. Gandhi used to drink his own urine and also the urine of cows.
Chilled Urine drinking hot in India. From Gandhi to Prime Minister Desai to common man Hindu India: A gift from the Hindu Gods:Cows Urine: UK Telegraph reports by Julian West 8. Gandhi son left him and converted to Islam 9. Gandhi was a total failure in South Africa where he tried to stratify the society, Whites, Indians and Africans. His racism towards the Africans was horrendous. His horrific advice to all Jews to commit suicide was abomible. His atrocious letters to his friend Hitler were the height of stupidiy. The Indian government contributed $10 million for the movie Gandhi (Detailed debunking on this site). It is based on a book of fiction called “Freedom at Midnight” by Collins et al. You can see glossed over failures and the perversion in the movie Gandhi but it is not overt and explicitly shown. You have to be smart and familiar with the history to see it embedded in the movie. For all his vaunted selflessness and modesty, he made no move to object when Jinnah was attacked during a Congress session for calling him “Mr. Gandhi” instead of “Mahatma”, and booed off the stage by the Gandhi’s supporters.
He was determined to live his life as an ascetic, a symbol of a religious man. As the poet Sarojini Naidu, who was known as the “Nightingale of India joked, “it costs the nation a fortune(millions) to keep Gandhi living in poverty.” An entire village including an Ashram was built for him His philosophy privileged the village way over that of the city, yet he was always financially dependent on the support of industrial billionaires like Birla. Birlas were the ones who controlled his every move and were responsible for marketing Gandhi Inc. This is what Time Magazine says:
“Exceptions to the author’s reserve mostly center on Gandhi’s limitations as a family man. Where the world sees a saint, Rajmohan Gandhi sees a cruel husband and a mostly absent father, paying scant attention to his children’s schooling and dragging wife Kasturba across continents at will, belittling her desire for the simplest of material possessions, then expecting her to comply when he turns from amorous husband to platonic companion to apparent adulterer.
Gandhi took on a magnetic personality in the presence of young women, and was able to persuade them to join him in peculiar experiments of sleeping and bathing naked together, without touching, all apparently to strengthen his chastity. (Whether these experiments were always successful is anyone’s guess.) It is also revealed that Gandhi began a romantic liaison with Saraladevi Chaudhurani, niece of the great poet Rabindranath Tagore—a disclosure that has created a buzz in the Indian press. The author tells us that Gandhi, perhaps disingenuously, called it a “spiritual marriage,” a “partnership between two persons of the opposite sex where the physical is wholly absent.”
This bombshell occupies only five pages, but it gives Rajmohan Gandhi enough material for his book’s redeeming feature—namely, the clear depiction of the tensions between Gandhi’s erratic emotional compass and his unswerving moral one. For despite the occasional salacious lapses, the overarching principle that infused Gandhi’s life was his intrinsic belief in the equality of all souls.
“Mahatma Gandhi was not shy of speaking about his relationship with his women associates, except in a few cases. He wanted the world to know of his tryst with Brahmacharya in which women constituted an integral part. He kept a meticulous record and tried to make the players keep the records too. Alas! Most of them seem to have either destroyed the records or refused to disclose the intensity of their feelings. A construct, however, is still possible based on Gandhiji’s writings and on basis of writings of some of them, who were involved. Gandhiji persuaded Kanchan Shah, his role model for Married Brahmacharya, and Prabhavati, wife of Jaiprakash Narayan, to practice married Brahmacharya. It was a difficult odyssey and the book tries to analyse why it was difficult.”
“It was the revulsion from sex that forced Gandhiji to take the vow of Brahamacharya in 1906. Then onwards, till the laboratory experiment in Noakhali, Gandhiji kept trying to find out if it was possible to overcome desire and remain a brahmachari. There were more than a dozen women who came to closely associated with
him at one time or the other. Some of them were foreigners - Millie Graham Polak, Sonja Schlesin, Esther Faering, Nilla Cram Cook, Margarete Spiegel and Mirabehn. Prabhavati, Kanchan Shah, Shushila Nayyar and Manu Gandhi formed a part of his entourage at various points in time. He called JEKI “the Only Adopted Daughter”. Gandhiji was too found of Saraldevi Chowdharani, Rabindranath Tagore’s niece, and often displayed her as his mannequin for popularizing Khadi. He called her his “spiritual wife”.
His closeness to Saraladevi or arguments on Brahmacharya with Premabehn Kantak created a storm in the ashram and exposed him to public glare. He was undaunted and made a tactical retreat to allow the storm to subside. Soon things were back to normal. While the world was unsure, the Mahatma was sure of his actions.
There was a definite attraction in Gandhiji that brought womenfolk to him. It is quite possible that they were looking for glory and he provided the opportunity. Some like Mirabehn were inspired by his ideals and wanted to devote their entire life to his cause. But once they came close, Gandhiji and not his cause became their obsession. They hardly knew this was the next step to losing him, as the Mahatma could not be chained. He had higher goals. The book is a psycho-biography and a study of manwoman relationship involving one of the greatest men in living memory.”
Excerpts from Gandhi’ grandson’s Book “Mohandas”:
“Saraladevi was the topic of discussion in undertones and overtones among his friends, associated and family members. How could Ba not be affected? The years 1919 and 1920 were years of mental torture and agony for her”. (page 220)
Gandhiji referred to “small-talks, whispers and innuendos” going around of which he was well aware: “He was already in the midst of so much suspicion and distrust, he told the gathering, that he did not want his most innocent acts to be misunderstood and misrepresented”. (page 339)
“The Sarla Devi episode in his life establishes his humanity. To suppress any information on Gandhi would have meant doing injustice to what he stood for all his life - truth. I have only presented the facts as a scholar not a sensationalist journalist” (Mr Gandhi the grandson of Mohandas Gandhi
The book “Mohandas” also describes Gandhi’s practice of brahmacharya in his life. He would sleep nude with his niece Manu. “It’s a matter of historical record. This has been written about many times. Even Gandhi wrote about it. In doing so, he was surrendering his sexuality and that of his partner’s, after passing a huge test,“
Dr. Sushila Nayar told Ved Mehta that she used to sleep with Gandhi as she regarded him as a Hindu god.
Responding to noted Gandhian Rajmohan Gandhi’s recent claim about Mahatma Gandhi’s fondness for Sarla Devi, his granddaughter Tara Gandhi Bhattacharjee on Friday said as a man of great aesthetic sensibility, if Gandhi felt attracted to a “woman of intellect”it could be natural. Elaborating her point, Bhattacharjee said Mahatma Gandhi also admired the way Rajkumari Amrit Kaur held her pen.
In another book “Mira and the Mahatma”, psychoanalyst Sudhir Kakkar delves deep into the desires that lay buried in the “Mahatma’s” heart. The hero pines for the company of his Mira who is away from him. “You are on the brain. I look about me, and I miss you. I open the charkha and miss you,” (Excerpt from Sudhir Kakkar’s book).
Indira Nehru and Mohandas Gandhi. How close were they? Behold the God that supported the British wars, did not oppose “Apartheid” in South Africa, beat his wife, slept naked with his niece and had affairs with various women.
In his book The Sexual Teachings of the White Tigress: Secrets of the Female Taoist Masters, Hsi Lai writes that Mahatma Gandhi “periodically slept between two twelveyear-old female virgins. …as an ancient practice of rejuvenating his male energy. . . . Taoists called this method ‘using the ultimate yin to replenish the yang.’” Thackeray questions Gandhi’s celibacy:
NEW DELHI, Dec. 27: Remarks by right-wing politician Bal Thackeray questioning the celibacy of Mahatma Gandhi, father of the Indian nation, have caused a furore, reports said on Friday.
“Gandhiji was always accompanied by two girls. Yet that was okay with everyone. If we do something, we are criticised. Gandhi’s celibacy was a fraud,” press reports quoted Thackeray, chief of the regional Shiv Sena party which rules the western sate of Maharashtra in coalition with the Hindu nationalist Bharatiya Janata Party (BJP), as having said”.
“Freedom at Midnight”: Interested readers may look up Chapter 4 (A Last Tattoo “…at the age of sixty-seven, thirty years after he had sworn his vow of brahmacharya, Gandhi awoke after an arousing dream with what would have been to most men of that age a source of some satisfaction, but was to Gandhi a calamity, an erection.” [Page 81, Freedom at Midnight, Simon& Schuster Edition,1975]. The following is a quote from Collins and La Pierre in Freedom at Midnight.Chapter 4 (A Last Tattoo For A Dieing Raj)
“Gandhi saw in Manu’s words the chance to make her the perfect female votary. “If out of India’s millions of daughters, I can train even one into an ideal woman by becoming an ideal mother to you” he told he “I shall have remembered a unique service to womankind”. But first he felt he had to be sure she was telling the truth. Only his closest collaborators were accompanying him to Noakhali, he informed her, but she would be welcome, provided she submitted to his discipline and went through the test which he meant to subject her.
They would, he decreed, share each night the crude straw pallet which passed for his bed. He regarded himself her mother; she had said that she found nothing but a mothers love for him. If they were both truthful, if he remained firm in his ancient vow of chastity and she had never know sexual arousal, then they would be able to lie together in the innocence of a mother daughter. If one of them was not being truthful, they would soon discover it. “…at the age of sixty-seven, thirty years after he had sworn his vow of Brahmacharya, Gandhi awoke after an arousing dream with what would have been to most men of that age a source of some satisfaction, but was to Gandhi a calamity, an erection.”[Page 81, Freedom at Midnight , Simon & Schuster Edition,1975].
Collins does not mention what Manu said or did, or what the collaborators heard!! Apparently Bose did. He raised Cane, and alerted many around Gandhi. Erik H Erikson (american psychoanalys) while doing his research in india on Ghandi wrote about Ghandis episodes with other women besides Manu the articles were also published in new yorker of 1996. He gives the reference of a book by Nirmal Bose : My days with Gandhi. It deals with this problem and other, very respectfully in two chapters On 3.2.1947 he said, as Nirmal Bose quotes : ” What [ he was ?]doing was not for imitation. It was undoubtedly dangerous, but it ceased to be so if the conditions were rigidly observed. ” GANDHI GETS CAUGHT WITH HIS PANTS DOWN:-LITERALLY
“During his Noakhali tour of 1946, Gandhi used to sleep with the nineteen-year-old Manu. When Nirmal Bose, his Bengali interpreter, saw this he protested, asserting that the experiments must be having bad psychological effects on the girl.
In his book “My Days with Gandhi”, published in 1953 with great difficulty and at his own expense, he offers a Freudian interpretation to Gandhi’s experiments. It is generally believed that Gandhi started sleeping with women toward the close of his life. According to Sushila Nayar, he started much earlier. However, at the time he called it ‘nature cure.’ She told Mehta, ‘long before Manu came into the picture I used to sleep with him just as I would with my mother. He might say my back aches. Put some pressure on it. So I might put some pressure on it or lie down on his back and he might just go to sleep. In the early days there was no question of calling this a brahamacharya experiment. It was just part of nature cure. Later on, when people started asking questions about his physical contact with women, the idea of brahamacharya experiments was developed. Don’t ask me any more questions about brahamacharya experiments. There is nothing to say, unless you have a dirty mind like Bose.’Mahatma Gandhi and His Apostles is an extremely wellwritten book. Mehta has made it highly readable with his subtle expression and suave sarcasm, particularly when he reproduces his conversations with Gandhians. He has shown courage in unraveling some of the myths woven around Gandhi by his blind followers. The latter will certainly be dismayed by Mehta’s forthrightness. The book has created a tumult in the Indian Parliament. It will be a great pity if it is banned”. http://www.sikhtimes.com/books_020278a.html
POLITICAL FAILURE OF GANDHI: The myth of Mohandas K. Gandhi debunked. He gets an “F” on South Africa, Salt Match, Non-Violence, and independence Which war did Mohandas Gandhi support. All of them. There wasn’t a war that the prophet of Non-Violence did not support. He was Sergeant Major in the British Army and won a medal for his war duties Gandhi’s racism. The truth behind the mask. Behold Sergeant Major Gandhi who supported the British during the Boer war, Zulu rebellion. Behold the prophet of peace who worked to stratify the South African society. Gandhi did not bring the British Empire down. Gandhi’s letter to his friend Hitler.
THE “MAHATMA” MONIKER WAS AWARDED TO GANDHI AS REWARD FOR HIS SUPPORT FOR THE WAR: GANDHI LET HIMSELF BE USED EVANGALIST MISSIONARIES IN THE SUBCONTINENT FOR CONVERSION. For his services in helping the British raise an army, he was awarded titles.Meanwhile India was still suffering under British colonial rule. Gandhi arrived in England during the first week of the World War, and again he supported the British by raising and leading an ambulance corps; but he became ill and returned to India in January 1915…. In the spring of 1918 Gandhi was persuaded by the British to help raise soldiers for a final victory effort in the war. Charlie Andrews criticized Gandhi for recruiting Indians to fight for the British. Gandhi spoke to large audiences…… The myth of Mohandas K. Gandhi debunked. He gets an “F” on South Africa, Salt Match, Non-Violence, and independence. Which war did Mohandas Gandhi support. All of them. There wasn’t a war that the prophet of Non-Violence did not support. He was Sergeant Major in the British Army and won a medal for his war duties Gandhi’s racism. The truth behind the mask. Behold Sergeant Major Gandhi who supported the British during the Boer war, Zulu rebellion. Behold the prophet of peace who worked to stratify the South African society. Mr. Mohandas Gandhi was converted into a “Mahatma” under the auspices of the British in South Africa. Its genesis was started by the white Christian clergy. Rev. Joseph J. Doke, a Baptist Minster was the first to write the biography of M. K. Gandhi. What started as a ploy became an avalanche under a well planned scheme. Pastor John H. Holmes, a Unitarian ”priest” 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, the French Nobel Laureate in literature thought of Gandhi not only as a Hindu saint, but also “another Christ”. He wrote Gandhi’s new biography in French which poured praise on the the deity— “Gandhi is the One Luminous, Creator of All,” “Mahatma.” At this juncture the Nehru-Gandhi loyalist Hindus were brought in. Muslims and others from the Subcontinent were left aghast when Krishnalal Shridharni elevated Gandhi to
the status of twentieth century Hindu god - “The seventh reincarnation of Vishnu, Lord Rama.” One of the objectives of colonialism was the “civilize” the “natives” and the “tribes”. According to Rudyard Kipling this was the “White Man’s Burden”. The British machinery and their acolytes, the Christian clergy had an ulterior motive in building the Gandhi myth. Similar schemes had worked in Africa and Latin America. Local deities were “included” in Christian concepts to make it more palatable to the people. Later these “local influences” would be purged. The Colonial rulers thought that by elevating Gandhi to a 20th century messiah and then converting him would open the flood gate for evangelizing and converting the Hindu and masses. However Mohandas Karamchand Gandhi was not Emperor Constantine, and was unable to fulfill the wishes of the colonial masters. Many believe that this wish of foreign funded Christian Missionaries is being fulfilled by Christian Sonia Gandhi and her Christian lobby. Many Indians are upset that Glady Stains was awarded Padmshree. Many Indians are upset at the missionary activities of the faith healer Benny Hinn’s organized in Bangalore with the support of Andhra Government to please, Sonia Gandhi, the Pope and the Vatican City’s its Indian ambassador. The biggest Urban Myth is that Mr. Gandhi led a movement for the independence from the British. Gandhi did not bring the British empire to its knees. By supporting the British war effort in South Africa as well as in the Subcontinent, he actually prolonged Britain’s occupation of the Subcontinent and prolonged the life of the British Empire. In 1945 the tottering “empire” was its knees already. Actually it had been knocked out (KO!). WW2 with 50 million dead had totally destroyed London and decimated the infrastructure of the country. There was no appetite for empire. British voters threw out Churchill. The exhausted British had already decided to leave all her colonies after the 2nd world war. After the Labor Atlee government took over in Britain, the only point of discussion was “when” to dismantle the colonies. Nigeria, Malaysia, Kuwait, Iraq all got their independence without any “Gandhi”.What kind of national leaders sits in a religious “Ashram” and wears a monk like religious uniform? Would this sort of enlightened soul be acceptable to a diverse population? The answer is no.
It is nonsensical to say that Gandhi won freedom for the Subcontinent “without spilling a drop of blood.”Non-violence was
just a slogan. One million died in 1947. In the 40’s when the British colonial rule was taking its last breadth there was a strong wave of nationalism across the globe, in China, in Malaysia, in Nigeria, in South Africa, and in the Subcontinent. Many of the leaders were Tipu Sultan, Bahadar Shah Zafar, Alam Iqbal, Mohhammad Ali Jinnah, Maula Mohammad Azad, The Ali Brothers, Maulana Abdul Bari Farangi Mahali, Lokmanya Tilak, Chaudhry Rehmat Ali, Gokhale, Lal Lajpat Rai, Veer Savarkar and many other unnamed heroes. Their sacrifices were not less than Mahatma Gandhi. Gandhi came to the political scene in India after Jinnah, Iqbal, and Sir Syed. He came after Tilak Yug, Subhash Chandra Bose launched the “Azad Hind Fauj.” The devastating affects of the 2nd Tribal War (World War II) forced the British government to abandon her Colonial Empire.
GANDHI WAS “CREATED” TO USE THE SOUTH AFRICANS IN THE BRITISH WARS: Gandhi was a creation of the British and they used him to get the South Africans to fight in the British wars. He also stratified the South African society. From Oct. 1899 to May 31st, 1902 Mahatma Gandhi did not mention in “NonViolence.”At the beginning of the South African War, Gandhi argued that “Indians must support the War effort in order to legitimize their claims to full citizenship. “
The “Prophet of Non-Violence“, the “apostle of peace” urged the Indians to support the British by enlisting in the army during World War I. GANDHI WAS A TOTAL FAILURE IN SOUTH AFRICA: Gandhi was a failure in South Africa and a failed attorney in Bombay. His failure hardened “Apartheid” and it took decades to dismantle it. This created a rift with the Black of South Africa who rejected this. Gandhi urged the colonial authorities to raise a volunteer militia of Indians to fight for the Empire. Gandhi informed the “South African Natal Authorities” that it would be a “criminal folly” if they did not enlist Indians for the war. Mr. Gandhi 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. • “A general belief seems to prevail in the colony that the Indians are little better, if at all, than the savages or natives of Africa. Even the children are taught to believe in that manner, with the result that the Indian is being dragged down to
the position of a raw Kaffir.” (Reference: The Collected Works of Mahatma Gandhi, Government of India (CWMG), Vol I, p. 150) • Regarding forcible registration with the state of blacks: “One can understand the necessity for registration of Kaffirs who will not work.” (Reference: CWMG, Vol I, p. 105) • “Why, of all places in Johannesburg, the Indian Location should be chosen for dumping down all the Kaffirs of the town passes my comprehension…the Town Council must withdraw the Kaffirs from the Location.” (Reference: CWMG, Vol I, pp. 244-245) • His description of black inmates: “Only a degree removed from the animal.” Also, “Kaffirs are as a rule uncivilized - the convicts even more so. They are troublesome, very dirty and live almost like animals.” - Mar. 7, 1908 (Reference: CWMG, Vol VIII, pp. 135-136) The Durban Post Office One of Gandhi’s major “achievements” in South Africa was to promote racial segregation by refusing to share a post office door with the black natives. GANDHI WAS IMPORTED TO THE SUBCONTINENT BY THE BRITISH:The British Empire included many countries in Africa and Asia. In the Subcontinent it included more than 500 states. At the end of the 2nd Tribal War in Europe (WW2), the pillars of the once mighty British Empire were collapsing. In the Subcontinent the War of Independence of 1857 (also known as “Indian Mutiny“) had failed.Gandhi’s arrival in India was a carefully planned and crafted scheme to get rid of the Muslim leadership in the Indian National Congress. Some of the biggest millionaires in India devised a marketing plan to construct a leader for a superstitious, illiterate and colonized people. Gandhi was the perfect candidate. He was imported from South Africa. Special trains were constructed to transport Gandhi in “3rd class” bogeys. “the brilliance of his image: the huge ears, toothless smile, round glasses, the loincloth, the staff. I remember a factoid from somewhere that the most recognized characters on earth were Gandhiji and, no offence, Mickey Mouse. And no, it wasn’t the big ears. It was the deliberate cultivation of an iconic figure with his sartorial abnegation, something that would appeal instantly and instinctively to his target audience, the average Indian. Something that would resonate strongly with the ascetic tradition of the land; the intentional invocation of the poorest of the poor, the salt of the earth…..As Sarojini Naidu is said to have complained, it cost India millions to keep Gandhiji in poverty. But the packaging and positioning” The Man who knew marketing byRajeev Srinivasan The man who knew marketing
The Salt March and his fast in Calcutta were managed events for publicity and fund raising. Huge crowds were attracted to this circus. Funds were generated to support the Indian National Congress and other organizations which unleashed a campaign of terror against the Muslims of Bengal and Kashmir. Initially the INC was not a communal organization but it used the RSS and the Jan Sangh to do its dirty work. The machinery worked overtime to put the Subcontinent on the track of Ram Rajhya.
Gandhi first introduced Hindu religious symbols to Motilal Nehru’s Secular Indian National Congress and then tried to make all of India succumb to a racist Hindu Ram Rajha rule.
G D Birla’s personal memoirs “‘In the Shadow of the Mahatma: A Personal Memoir’” reveal that he undertook many visits to England on his own and utilised the opportunity of to sell Gandhi. He acted as the appointed agent of Gandhi to meet Winston Churchill, Lord Halifax, Sir Samuel Hoare, Lord Lothian, Stanley Baldwin, Ramsay McDonald and several other great English statesmen were G D Birla’s close friends. G D Birla’s was in close touch Lala Lajpath Rai, Pundit Madanmohan Malaviya, Pundit Motilal Nehru, Srinivasa Sastri, Sardar Vallabhai Patel, Rajaji and several others. The racists bigots like Patel, Rai and others were the ones who were advising Birla on how to sell Ram Rajha to the British under the guise of Non-violence, Sunil Khilnani has says that Gandhi’s vision was essentially religious His solution was to forge an Indian identity out of the shared knowledge of ancient scriptures. “He turned to the legends and stories from the India’s popular religious traditions, preferring their lessons to the supposed ones of the history“.Today’s India tells us that it didn’t work then and it doesn’t work now. In today’s India, Hindu nationalism is rampant in the form of the Bhartiya Janta Party. During the recent elections, Gandhi and his ideas have scarcely
been mentioned. India has had wars with all her neighbors, Nepal, Burma, Bangaldesh, Sikkim, Bhutan, Sril Lanka and of course Pakistan.The British brought Gandhi back to India from South Africa to sabotage Indian national movement against British rule. The Congress Party at the time was a secular party. At the expense of other important people Nehru-Gandhi were imposed on the party which had been set up under the patronage of the British authorities. “One of his reason for launching the Civil Disobedient Movement is to contain the violence of revolutionaries.” Gandhi’s letter to the Viceroy in1930 The 2nd World War broke out in 1939 after Nazi Germany invaded Poland. Initially, Mr. Gandhi favored offering “non-violent moral support” to the British effort, but other Congress leaders were offended by the unilateral inclusion of the people of the Subcontinent into the war, without the consultation of the people’s representatives (INC,ML, AD, RSS, Jan Sangh etc.).
MR GANDHI INTRODUCED RELIGIOUS SYMBOLISM INTO THE SUBCONTINENTAL POLITICS: THIS LED TO THE ALIENATION OF MUSLIMS ETC. Mr. Gandhi introduced religious symbols into politics which led to the Indian National attracting the communalists like Patel. As a result of the Ashrams and the satyargarhs and the Banda Mahtaram INC became a Hindu Party with the Muslims in the Muslim League and the Sikhs in the Akali Dal. Unable to agree on the Cabinet Mission Plan all agreed to gain independence in a different manner from the British. Gandhi’s religious symbols eventually led to the BJP ruling India, Ayodhia and the massacres in Gujrat. Secularism in India means “Hinduism Light”. Dynastic “Democracy” in India was imposed to wrest the control of India from Muslim lands. Land reforms were forced on a vulnerable Muslim population and their lands were confiscated.
SCHEME TO DETHRONE THE MUSLIMS FROM THE CORRIDORS OF POWER: A scheme was created to disable the Muslim infrastructure of India and get rid of the rulers who had ruled India for more than a thousand years. A word that had not been in vogue was issued into the lexicon of the English language. This word “Democracy” did not appear in the American Constitution and Socrates, Jeffersen,
Hamilton and others had written much against it. However the word galvanized the people of Britain and America to fight Fascism. It worked to draw in the Americans to the war. The British used this word to seduce the Hindus of the Subcontinent to lure them into supporting them so that after they left, they would rule the Subcontinent–something they had not dreamed about in more than a thousand years. The politics of sex locked the British Empire into irrational decision making. There is an overwhelming body of evidence to show that Lord Mountbatten was gay. Lord Mountbatten was seduced by Mr. Nehru whose homosexual tendencies have been mentioned by Stanley Wolpert and others. Lord Mountbatten’s wife Edwina’s affair with Mr. Nehru is well known also. GANDHI WAS A FAILURE IN THE SUBCONTINENT:Gandhi had pledged to keep a several fasts to death to prevent. Invariably he got sick enough and stopped. “The anti-Muslim thrust of some of Gandhi’s Hindu opponents combined with Muslim separatism to produce Pakistan.” Gandhi’s grandson The Gandhi opponents in India were unhappy with him for “allowing Pakistan”. They also think that the “protest fast unto death and the non-violent arm of Gandhism was a fraud. Both Mahatma Gandhi and British Empire knew this. This was a friendly fight as Congress, its allies and left fronts are doing. After all they are true loyalist of Nehru Gandhi dynasty. “
THE NON-VIOLENCE SLOGAN WAS FOR THE SAKE OF THE BRITISH RULERS The “Non Violence” theme in the Subcontinent was a great marketing ploy of Mr. Nehru and Mr. Gandhi. Gandhis sole contribution to history was to make 150 million Muslims of India subservient to the Hindus. Attempts to make another 300 million subservient continue.Other than lip service he was unable to eliminate the caste system in India. Sati and “White Widows” remain instilled in the fabric of India. Source: Mohandas by Gandhi’s grandson, In Search of Truth by Mohandas Gandhi, Freedom at Midnight by Le Pierre (screen play for the movie Gandhi). Mohandas– a true story of a man, his people and an empire, on Mahatma Gandhi” by former Parliamentarian and writer Mr. Rajmohan Gandhi
Sources: Time Magazine http://www.time.com/time/magazine/article/0,9171,1609478,00.html APPENDIX Gandhi’s girls - sex scandal Washington Monthly, July-August, 1987 by Art Levine Gandhi’s Girls India, 1942: In the end, the political demise of Mohandas Gandhi came with stunning speed. Until last week, he was the reversed Mahatma–the Great Soul– leader of 400 million Indians in the drive for independence from British colonial rule. With the election of the Labour Government in Britain increasingly likely, chances never seemed brighter for the free India that Gandhi had sought for so long. But by week’s end, in the wake of newspaper accounts of Gandhi’s sexual peccadilloes, bizarre personal habits and mind-bending cult practices, his career–and perhaps Indian nationalism –lay in ruins. Those closest to Gandhi likened it to a Greek tragedy, a giant cut down by his own hands. “Gandhi’s personal life was a political time bomb waiting to explode,’ said one distraught associate. “Now it’s finally blown up in our faces.’
Ironically, Gandhi set the stage for his demise through his own pronouncements on sex. His obsession began in 1885 when he learned of his father’s death while in bed with his wife. By 1906, he had taken a much celebrated vow of celibacy. An extraordinary commitment, but even then Gandhi was angling for moral loopholes. “If for want of physical enjoyment,’ he wrote, “the mind wallows in thoughts of enjoyment, then it is legitimate to satisfy the hungers of the body.’ For years, supporters now admit, Gandhi had pushed the outer limits of propriety. “The man in the loin cloth, it seems, has thought a good deal about loins,’ said one observer. After years of such rumors, it was the specific nature of the latest charges, followed by other damaging revelations, that undermined his political base. The shock waves were felt throughout the British empire–and new questions were raised about how relevant a politician’s character was to his work, and whether in the case of Gandhi, the Fourth Estate went too far.
A Spiritual Experience? The trouble began a week ago when the New Delhi Herald published a front page story reporting that Gandhi had spent the weekend with five attractive young women–aides in his nonviolent campaign–at his ashram in
Sevegram. Meanwhile, his wife Kasturbai was 2,000 miles away at their mountain retreat in Kashmir recuperating from an illness. Escorting them was Gandhi’s aide, the movie star-handsome Jawaharlal Nehru. With his urbane charm and stylish taste in jackets, Nehru never had any pretense to celibacy. (His intimacies with Lady Mountbatten are infamous.) Campaign insiders said that they had long been alarmed by Gandhi’s ties to Nehru, and several suggested their time together be cut back. “We told him to dump Nehru,’ said one aide. “But the old man would just sit there and smile. He didn’t see the storm coming.’ It was advice Gandhi must now wish he had heeded. New Delhi Herald reporters and photographers were hiding in nearby bushes, guarding both the front and rear entrances. Except for a breath of fresh air at 3 A.M., the women had spent the entire night with the erstwhile spiritual leader. If the chronology was indicting, the photographs were positively damning. Wielding telephoto lenses, the Herald photographers snapped shots that seem sure to snuff out a political career. The scene: Gandhi and his cabal sprawled on his rope bed– naked. Late Sunday morning, a weary Gandhi finally spotted the Herald reporters and confronted them. The women were only there as an experiment in self-restraint, he insisted, and nothing sexual transpired between them. “True brachmacharya (celibacy) is this: one who, by constant-attendance upon God, has become capable of lying naked with naked women, however beautiful they may be, without being in any manner whatsoever sexually excited. I have done nothing wrong,’ Gandhi insisted. The Indian public wasn’t buying it. His explanations had become the issue of the campaign, according to a poll taken two days after the Herald story broke. Only 34 percent of those questioned believed Gandhi’s claim that he hadn’t had sexual relations with the women–and a scant 16 percent believed he hadn’t been sexually excited. A mere 26 percent claimed to be disturbed by the incident itself; what bothered them, said 75 percent of India’s citizens, was the appearance of hypocrisy. But the questions kept coming. Every stop on his campaign swing turned into a media circus. A protest march in Dandi was cut short by a throng of reporters, barraging Gandhi with questions about his sexual self-control. A new low in political discourse may have been reached when a reporter for the Bombay Post asked during a sit-in, “Did you get an erection last weekend?’ Although Gandhi was well within his rights when he responded, “I don’t have to answer that,‘ some observers felt that the appearance of evasiveness further eroded his credibility. Matters were only made worse when the Herald was widely rumored to be on the verge of publishing more damaging photos–of nothing less than unmistakable signs of Gandhi’s physical excitement. When a pack of enterprising reporters caught up with her at her sickbed, Mrs. Gandhi stuck by her man. She told them: “Honestly, if Mahatma told me that nothing happened, then nothing happened.’
More Revelations: Still, by week’s end, the prospects for Gandhi’s political recovery looked grim, despite his denials and counter-attacks. In the next few days, there were other newspaper accounts of Gandhi’s celibacy experiments. The Bombay Post ran an insiders’ account of life in Gandhi’s ashram. Contrary to the image he had cultivated of a gentle, loving soul, the two-part series, “The Dark Side of Gandhi,’ detailed the brutal regimen imposed on his followers. His 100-plus disciples, forced to live in primitive mud and bamboo huts, were awakened daily at a A.M. to eat nothing but a few crumbs of unseasoned vegetarian gruel and dry wheat. Weakened, they were subjected to long harangues on arcane religious topics. Eyewitness accounts were gruesome. “We had to spend hours on our knees chanting prayers and spinning cotton,’ said one American follower who defected. “We were like zombies.’ Cult experts say Gandhi had dozens of ingenious schemes to weaken his followers’ ties to their families and strengthen his control over them. Their secret name for their leader: “Bapu,’ or father. The Post story was the final straw. In his political death throes, Gandhi made a dramatic appearance before his supporters–and stopped just short of abandoning his campaign for a free India. “I intended, in all honesty, to come to you this sunrise and tell you that I was leaving the cause. But, then, after tossing and turning all night, as I have through this ordeal, I woke up and said, “Heck, my goodness, no.” Instead, Gandhi with his back against the proverbial wall reached deep into his bag of tricks and, like a cat with nine lives, pulled yet another rabbit from his hat: a hunger strike. Over the course of a fifty-year career, Gandhi had turned this familiar strategy into a crowd pleaser that could move the masses or pummel an Empire. “Under certain circumstances, fasting is the one weapon God has given us for use in times of utter helplessness,’ said Gandhi defiantly. No one doubts that Gandhi can go weeks on end without even a drop of chutney. But political analysts are doubtful that the man, once dubbed “Mr. Hunger Strike,’ could make this latest gambit work. “Gandhi represents the politics of the past,’ said Patreek Chardeli. “A new generation of Indians wants vital, robust leadership. I don’t think a starving old man is well positioned to do it.’ More ominously, other pundits said the political damage was too much to contain– even with a high-profile play for sympathy. Davidahr Garthati, the media consultant credited with Gandhi’s decision to abandon the suit and tie of his early barrister days and “go native’ instead, was equally pessimistic. Garthati noted, “His celibacy shtick was crucial to the saint image he’d cultivated for all these years. The non-violence thing, the spinning wheels, the fasting–that was brilliant. But his celibacy really set him apart, made him genuinely holy. Without it, he’s just another pacifist do-gooder.’ Political opponents moved quickly to capitalize on the gaffe. Columnist Robert Novakilli, a longtime Gandhi critic, lambasted Gandhi’s hijinks from his nationally broadcast McRajan Group. “The real perversion is Gandhi’s political agenda. For years, he and his pacifist pals have had two things in mind: tinkering with the salt tax and cozying up to Stalin.’ And his most formidable rival, Moslem leader Muhammed Ali Jinnah, sought to subtly position himself to pick up Gandhi’s fleeing supporters. “Family life has always
been sacred to me,’ he told reporters, standing outside his family’s mosque with his wife and daughter. “I don’t think it’s my place to comment on the controversy surrounding some of those in the public eye. It’s up to the Indian people to judge for themselves.’ And their judgment seemed harsh. Within a matter of days, the squalid controversy over Gandhi’s private parts turned him from a national hero into a laughingstock. On his nightly radio program, comedian Charu Carson quipped, “Well, at least we know the Mahatma is big enough for the job of running India.’ He added, to more laughter, “I guess he was really meditating his brains out this weekend.’ Editorial cartoonists had a field day, as a bulging loin cloth quickly became the Mahatma’s new trademark. In the next few days more revelations came trickling out about other celibacy “experiments’ he had been conducting since his forties, including one report of a pleasure trip down the Ganges with Nehru and two female assistants on the awkwardly named Holy Cow. The Post also revealed that at the end of each day, he had one of his attractive, young female disciples administer an enema, which he insisted was for “health’ and “cleansing’ purposes. “Gandhi gives as much as he takes– even to total strangers,’ said one Gandhi aide. New Ground rules: Gandhi’s sudden demise triggered an orgy of self-examination in the media. Did the press go too far? “At first, I agonized over whether we should risk tarnishing a great man’s reputation with close-up photos of naked women and speculation about his sex life,’ said Ved Fiedleraba, who led the Herald stakeout. “But then I realized that the public had a right to know.’ Fiedleraba reasoned that if there was the slightest possibility that Gandhi was lying about his celibacy, then that raised serious questions about his candor and his ability to negotiate with foreign leaders were India ever to become independent. “So, naturally, it was my moral obligation to set up camp outside his bedroom.’ Clearly, the ground rules have changed. Historically, the press has had a gentlemen’s agreement with India’s rulers. When Viceroy Lord Lillybottom himself brought a bevy of beauties to the Taj Mahal, the muckrakers of Madras looked the other way. But with the rise of Indian Nationalism and the decline of British sea power, the mores of Indian society have been loosened–and so have those of the press. Today, nothing is off limits, even enemas. Many wondered what’s next: asking Jinnah whether he had violated the Koran’s strictures against amorous relations with pigs or other unholy animals? But for now it was Gandhi who was caught in this whirlwind. This smiling man, from a more polite age, seemed oblivious to the new rules of his beloved India. Whatever the press’s ultimate responsibility, the longstanding doubts over Gandhi’s character left India’s nationalist movement in disarray. Behind the scenes, some Congress party operatives were privately relieved. “We feel betrayed,’ said one. “Gandhi promised he would remain celibate, at least until India achieved independence. Now that he’s gone, at least we can move on.’
Ultimately, Gandhi’s fate hinged on those questions of character, rather than any moral revulsion. In her essay “Gandhi’s Women Problem, Women’s Gandhi Problem,’ Sukai Lessardai voiced the concerns of many women wary of Gandhi’s apparent philandering. “Whether or not he was celibate, his need to prove his spiritual manhood by lying with five naked women is an affront to the dignity and equality of women everywhere.’ And as Willmed Schneidermanai of the Indian Enterprise Institute points out, “It’s not so much the fact that he slept with these women or regularly indulged in enemas; it’s that he showed such bad judgment in doing so. I think this raises serious questions about Gandhi’s self-discipline and insensitivity to the appearances of impropriety –and finally about Gandhi’s ability to lead a successful non-violent movement.’ Now the question is: Whither India? In his stead, there are other leaders who could possibly win independence for India–the Moslem Jinnah, or even Vallabhaai Patel–but neither has the stature and name recognition of a Gandhi. Non-violent disobedience seems a memory now. And nationalism itself is on the backburner. As the likely next Viceroy of the Raj, Lord Louis Mountbatten, points out, “If an entire nation could be led down the primrose path by this charlatan and hypocrite, the Indian people are not yet ready for independence.’ Wise heads in India and Britain agreed, and with Gandhi’s political demise, a tumultuous chapter in India’s history closes, and calmer times lie ahead. Photo: More than disciples?: Gandhi and two “aides’ Photo: Character flaw?: Gandhi stalked by questions about his judgment– and candor COPYRIGHT 1987 Washington Monthly Company , COPYRIGHT 2004 Gale Group http://findarticles.com/p/articles/mi_m1316/is_v19/ai_5167040/pg_4 WAS GANDHI A TANTRIC? By Nicholas Gier, Professor Emeritus of Philosophy, University of Idaho (firstname.lastname@example.org) For a complete version, which will appear in Gandhi Marg (2007) click here. For a 900-word version click here. My meaning of brahmacharya is this: “One who never has any lustful intention, who . . . has become capable of lying naked with naked women . . . without being in any manner whatsoever sexually excited.” –M. K. Gandhi The greater the temptation, the greater the renunciation.
–M. K. Gandhi I threw you in the sacrificial fire and you emerged safe and sound. –Gandhi to his grandniece Manu Gandhi I can hurt colleagues and the entire world for the sake of truth. –M. K. Gandhi (letter to Sushila Nayar) [Gandhi] can think only in extremes-either extreme eroticism or asceticism. –Jawaharlal Nehru The professional Don Juan destroys his spirit as fatally as does the professional ascetic, whose [mirror] image he is. –Aldous Huxley, Do What You Will Some scholars believe that it is unseemly to write about the sex lives of great thinkers. William Bartley, for example, has been criticized for documenting, quite successfully in my opinion, Ludwig Wittgenstein’s homosexual encounters, information that helps us better understand his life and work. If we use this information in an ad hominem attack against these thinkers’ worldviews, then we have indeed erred and done them an injustice. Full and accurate biographies, however, are essential for those of us who wish to capture the full measure of a person’s life and character. It is therefore unfortunate that D. K. Bose, Gandhi’s faithful secretary and interpreter in Bengal, was forced to self publish his book My Days with Gandhi. He only thought that he was being truthful, but many considered him an apostate, and Sushila Nayar, one of Gandhi’s female intimates, thought he had “a dirty mind.” Most people would rather not hear about Martin Luther King’s extramarital liaisons, but they remain embarrassing facts, along with the plagiarized passages in his doctoral dissertation, that must be integrated into our understanding of this great saint of nonviolence. King confessed that what he did was wrong and he sought forgiveness from his wife and sought repentance. Sadly, I do not think that we can say that same thing about Gandhi’s response to those who criticized his intimate relations with young women. Furthermore, King did not defend his actions by saying that they were part of his spiritual development, something that Gandhi of course did. It is now widely known that Gandhi shared his bed with young women as part of his experiments in brahmacharya, a Sanskrit word usually translated as “celibacy,” but generally understood as the ultimate state of yogic self-control. Gandhi believed that Indian ascetics who sought refuge in forests and mountains were cowards, and he was
convinced that the only way to conquer desire was to face the temptation head-on with a naked female in his bed. I take Gandhi at his word that he did not have carnal relations with these women-his sleeping quarters were open to all to observe-so he was not among the left-handed Tantrics who engaged in ritual sex with their yoginis. At the same time, Gandhi’s Tantricism cannot be right-handed kind because this school proscribes intimate contact with women. As would be expected, we will find that Gandhi was a very distinctive Tantric. Perhaps it can be said that Gandhi was somehow simultaneously a left-handed and right-handed Tantric. Raihana Tyabji, a close associate with a Tantric past, thought that Gandhi’s position straddling right-handed and left-hand Tantra was untenable, and that the only way to free himself and his women from sexual desire was “to give free rein to it-to indulge it and satiate it. But he wouldn’t listen.” It is not widely known that Gandhi subscribed to Shakta theology, one that puts skakti, the power of the Hindu Goddess, at the center of existence. Shakta theology is the foundation of Hindu Tantricism. Scholars have warned us that not all Shaktas are Tantrics, but Gandhi’s sexual experiments with young women definitely suggest some association with Tantra. It is also possible that that Gandhi’s sexual experiments may have been an abuse of personal power rather than a practice of Hindu spirituality. One defense that could be made for Gandhi’s actions is that he experienced intimate relations with men as well. Hermann Kallenbach, a South Africa associate, was very close to the Mahatma. Kallenbach promised that he would travel to the “ends of the earth in search of [Gandhian] Truth,” and he also promised Gandhi that he would never marry. Gandhi reciprocated by declaring unconditional love and a declaration that they would always be “one soul in two bodies.” Gandhi was also very close to Pyarelal Nayar, Sushila Nayar’s brother, and boasted that Pyarelal slept closer to him than his sister did. For Gandhi, however, sleeping with men was different from sharing a bed with women. Abha Gandhi’s husband Kanu once objected to his wife sleeping with the Mahatma and offered himself as a “bed warmer.” Gandhi rejected his proposal by making it clear that brahmacharya tests required young women as bedmates. Finally, if someone makes an appeal to the Indian custom and necessity of intimate Indian family sleeping arrangements, Girja Kumar is not convinced: “Not even in India do grown-up daughters sleep with their fathers.” I In his book My Days with Gandhi Bose does mention in passing that Gandhi’s techniques are “reminiscent of the Tantras,” and Gandhi himself said that he read the books on Tantra written by Sir John Woodroofe, but, as far as I know, only Gopi Krishna has argued at any length about Gandhi’s Tantricism.
In his on-line essay “Mahatma Gandhi and the Kundalini Process,” Krishna argues that the only way that we can explain Gandhi’s actions with these young women is to assume he was a kundalini yogi. Krishna speculates that “upward flow of reproductive energy [shakti]” started as soon as he committed himself to brahmacharya in 1906. Gandhi was 37, “the usual time,” from Krishna’s own experience, “for the spontaneous arousal of the Serpent Power.” As evidence that Gandhi had perfected this state, Krishna cites this passage from Gandhi’s Key to Health: “[the brahmachari's] sexual organs will begin to look different. . . . He does not become impotent for lack of the necessary secretions of sexual glands. But these secretions in his case are sublimated into a vital force pervading his whole being.” Krishna claims that this passage makes it “patently clear” that Gandhi had attained the state of brahmacharya, but it is not clear that Gandhi is writing about himself, and that, except during the crisis with Manu, he rarely ever claimed spiritual perfection. As the kundalini yogi matures, Krishna states that he “needs constant stimulation to increase the supply of reproductive juices. . . . The Tantras and other works on kundalini clearly acknowledge the need of an attractive female partner in the practices undertaken to awaken shakti.” Gandhi does in fact say that “my brahmacharya . . . irresistibly drew me to woman as the mother of man. She became too sacred for sexual love.” Krishna admits that Gandhi himself most likely “had no inkling of the transformative process at work in him,” even though he claims that Gandhi noticed that his male organ had shrunk. Krishna brushes aside criticism of Gandhi’s actions and also concern for the young women’s mental health, because “nature accomplishes her great tasks in her own way and leaves short-sighted mortals wondering how it could happen.” Apart from the speculative nature of Krishna’s theory, we should be most concerned about his disregard for the women’s well being, as well has the implication that Gandhi was driven by forces over which he had no control. II For Gandhi the virtues of patience, self-control, and courage were absolutely essential to defeat the temptation to retaliate and respond with violence. Gandhi made it clear that each of these virtues were found most often in women. Gandhi once said that he wanted to convert the woman=s capacity for “self-sacrifice and suffering into shakti-power.” Gandhi describes womankind as follows: “Has she not great intuition, is she not more self-sacrificing, has she not greater powers of endurance, has she not greater courage?” He also claimed that nonviolence is embodied in the woman: she is “weak in striking. . . strong in suffering.” The women around Gandhi were amazed how comfortable they felt in his presence and how much of a woman he had become to them. Millie Polak observed that “most women love men for [masculine] attributes. Yet, Mohandas Gandhi has been given the love of many women for his womanliness.” His orphaned grandniece Manu considered Gandhi
as her new mother, and she simply could not understand all the controversy surrounding their sleeping together. The fact that women felt no unease in his presence was proof to Gandhi that he was approaching perfection as a brahmachari. Indeed, Bose contends that Gandhi attempted to “conquer sex” was “by becoming a woman.” Gandhi told Pyarelal Nayar that he once tore the burning sari off a woman in his ashram, but “she felt no embarrassment, because she knew I was a brahmachariand so almost like a sister to her.” Alternatively, Gandhi says that his goal was the state of “complete sexlessness” recommended by Jesus and that this condition could be achieved by becoming a eunuch by prayer not by an operation. Gandhi is no doubt referring to shaktiwhen he states that “all power comes from the preservation and sublimation of the vitality that is responsible for the creation of life.” Gandhi may very well be indicating a Tantric process of empowerment that involves the preservation and sublimation of a male vitality that has its source in shakti. When Gandhi did his first radio broadcast on November 12, 1947, he declared that the phenomenon of broadcasting demonstrated “shakti, the miraculous power of God.” When Gandhi once described himself as “half a woman,” an alternative view of masculine and feminine power suggests itself. The Chinese/Jungian view of complementary yin (anima) and yang (animus) energies is found in this passage: “A man should remain man and yet should learn to become woman; similarly, a woman should remain woman and yet learn to become man.” Hsi Lai uses the yin/yang model to explain Gandhi’s sexual experiments: “He didn’t do this for the purpose of actual sexual contact, but as an ancient practice of rejuvenating his male energy. . . . Taoists called this method ‘using the yin to replenish the yang.” The source of Gandhi’s dipolar views of male and female may have been Christian rather than Asian. While a young man in England, Gandhi came into contact with the Esoteric Christian Union, whose interpretation of the image of God meant that the individual “must comprise within himself the qualities Bmasculine and feminineB of existence and be spiritually both man and woman.” When he confessed to Kedar Nathji and Swami Anand that his sexual experiments were “unorthodox,” Gandhi says that his views on this subject had been influenced by “Western writers on this subject.” III It is the male who is active in Tantric rites. Only males undergo initiation, and the only instruction females receive, if they get any, is that they “should not even mentally touch another male.” Gandhi’s Tantricism definitely follows this androcentric approach. Gandhi also takes the defiant stance of the Tantric who says that he cares nothing for what others thinks of his practice: “The whole world may forsake me but I dare not leave what I hold is the truth for me.” Gandhi once admonished a critic that he would sleep with a thousand women if that is what it took to reach spiritual purity. Gandhi’s experiments in truth took on the value free aspects of the scientific method, and left-handed Tantrics believe that their actions are above conventional law and morality.
Normally Tantric practices are tightly structured, highly ritualized, and the initiation procedures, guided by a guru, are esoteric. The only bona fide guru in Gandhi’s spiritual development was Raichandcharya, a Jain saint, not a Tantric, with whom Gandhi corresponded during his formative South Africa period. Gandhi officiated at daily worship and hymn singing, encouraged the chanting of the Ramanama (the god Rama’s name), and followed an unconventional diet, but these practices are not Tantric in any way. The chanting of the Ramanama is said to have magical properties, but its use is so widespread in India it may not indicate any special Tantric associations. Nevertheless, Gandhi does connect the chanting of Rama’s name with “an alchemy [that] can transform the body” that leads to “the conservation of vital energy.” Gandhi’s experiments with truth were highly personalized but not spiritually esoteric as are Tantric practices. Only after the sexual experiments came under public scrutiny did Gandhi started telling his female associates to keep their activities secret. Not until his last days, when his sleeping with Manu became public, did Gandhi confess that this secrecy was actually a sign of untruthfulness. Gandhi’s secrecy was simply expedient and not spiritually required. IV Before Gandhi started his brahmacharyaexperiments in 1938, he had a string of intimate relationships with European and Indian women. While he was in South Africa, Gandhi fell in love with Millie Polak, the wife of Henry Polak, both of whom lived with Gandhi at Phoenix Farm. Kumar describes their first contact as follows: “Gandhiji and Millie started conversing through their eyes. They made a pact between them immediately. Poor Henry was left stranded.” As with all of his female friends, Gandhi insisted that he and Millie be sisters or alternatively that he be her father, but after they were together in London in 1909 without Henry, Gandhi dared to suggest that he was a substitute husband. Even though Millie was smitten by him, she stood up to Gandi’s controlling nature and argued against his absurd dietary ideas and his goal to force chastity on all his coworkers. This independent spirit that defines most of his female intimates of this early period stands in instructive contrast to the passive participants in the later brahmacharyaexperiments. For example, Kumar describes Manu as a devotee who “was prepared to sacrifice her life at the altar of her personal God.” Gandhi controlled every aspect of Manu’s life, and when she once forgot his favorite soap at their last stay, he made her walk back through a dark jungle to retrieve it. When Millie finally broke off their 3-year affair, Gandhi’s attentions turned to Maud Polak, Henry’s sister. Maud worked with Gandhi at Phoenix Farm as his personal secretary until 1913. In a letter to Henry, Gandhi described Maud seeing him off at a railway station: “She cannot tear herself from me. . . . She would not shake hands with me. She wanted a kiss. [This incident] has transformed her and with her me.” Esther Faering, a young Danish missionary, was the next major love in Gandhi’s life. From her very first visit at the Satyagraha Ashram in 1917, Kumar describes Faering as
“completely hooked on” Gandhi, and as with Millie Polak, “an instant chemistry developed” between them. Gandhi “experienced an intensely personal passion for Esther,” and she praised him as the “Incarnation of God in man.” The other ashramites were alarmed at Gandhi’s obsession with Faering, and Kasturba Gandhi was particularly cool to her husband’s new love interest. Gandhi made matters worse by siding with Faering against his wife. While he was away from the ashram, he wrote daily letters to Faering, which Kumar describes as having the passionate intensity of the poets of Hinduism and Sufi Islam. He hazards a guess that “Esther must have stirred,” as young beautiful women are supposed to do in the Tantric yogi, “the serpent resting uncoiled in [Gandhi's] kundalini.“ One would expect Gandhi to have at least been serially monogamous in his relationships, but that was not the case. While Faering was struggling against Kasturba and other ashramites, and receiving Gandhi’s constant support from afar, he was conducting what Kumar calls a “whirlwind romance” with Saraladevi Chowdharani, a Bengali revolutionary married to a Punjabi musician. Her father was a secretary of Indian National Congress in Calcutta, and by virtue of her singing and activism, Saraladevi was celebrated as Bengal’s Joan of Arc and as an incarnation of the Goddess Durga. She rose to the challenge and wrote that “my pen reverberated with the power of Shiva’s trumpet and invited Bengalis to cultivate death.” After the Jallianwala Bagh massacre in 1919, Gandhi stayed at Saraladevi’s home in Lahore and then toured India together during 1920. Her husband, R. D. Chowdhary, was in jail for the first eight months this period, but he was content, as was Henry Polak, to share his wife with the Mahatma. Gandhi agreed with Chowdhary that Saraladevi was the “greatest shakti of India.” Gandhi called Saraladevi his “spiritual wife” after “an intellectual wedding,” and he reported that he bathed “in her deep affection” as she showered “her love on [him] in every possible way.” Kasturba Gandhi had refused to wear khadi-the homespun and hand woven garments that Gandhi made famous-but Saraladevi became the Mahatma’s most elegant khadimodel. Kumar describes them as “lovelorn teenagers with stars in their eyes,” and depicts Saraladevi as “aristocratic, gorgeously dressed, sensuously beautiful, and imperious. In short, she had everything that [Kasturba] lacked.” In contrast to his later brahmacharyamistresses, Saraladevi, just as Millie Polak before her, did not bow to Gandhi’s authority in any way. For example, as the quotation above implies, she agreed with fellow Bengalis, such as the young Aurobindo, that independence required violent revolution. Following her Goddess, Durga’s shaktiwas always accompanied by violence, and Saraladevi eventually broke with Gandhi over this very issue. Kumar concludes that just as his relation to Faering, while “full of sensuality,” was asexual, Gandhi’s romance with Saraladevi was “probably . . . entirely platonic.” There
was, however, a “large component of eroticism” and the “line of demarcation between sexual, sensuous, erotic and platonic was only of degree and not of kind.” Kumar’s phrasing is unfortunate and logically incoherent, because “degree” means a slippery slope and not a strict line between the intellectual/spiritual and the physical. In letters to Saraladevi in July, 1920, Gandhi insists that being “spiritually” married means that the “physical must be wholly absent,” but he then admits that he is “too physically attached to” her for there to be a true “sacred association.” In his conversations with Margaret Sanger, Gandhi refers to a “woman with whom I almost fell,” and “the thought of my wife kept me from going to perdition.” Writing to Rajkumari Amrit Kaur, a later bedmate, he admitted the he, “with one solitary exception,” had never “looked upon a woman with lustful eyes.” These two references must have been to Saraladevi Chowdharani. Madeleine Slade, who became Gandhi’s beloved Mirabehn, was the daughter of a British naval officer who was once stationed in Bombay. Mirabehn first learned of Gandhi through Romain Rolland, who was then writing a Gandhi biography. She wrote to Gandhi requesting that she become a member of the Sabarmati Ashram, but he required that she live as an ascetic for one year before coming to India. More than any of his disciples, Mirabehn eagerly took to the austerities that Gandhi demanded. As opposed to Kasturba, who disliked latrine duties, Mirabehn eagerly took charge of the toilets, even those for all the delegates to a meeting of the Indian National Congress. At their first meeting in November, 1925, Mirabehn found Gandhi “divine,” and she was able to confirm Rolland’s claim that he was indeed the second Christ. They fell in love with one another and Kumar says that “Mira was Saraladevi . . . all over again.” Once again, because of Gandhi’s fascination for her, Mirabehn was shunned by the ashramites. Gandhi soon discovered that Mirabehn’s emotional instability caused his blood pressure to rise, so he frequently sent her away on other tasks. They did, however, keep in contact with weekly self-described “love letters,” and Gandhi wrote that she haunted his dreams. Mirabehn agreed with Gandhi’s depiction that their passion was like a “bed of hot ashes,” a veritable ascetic-erotic rhapsody of yogic tapas.Gandhi also shared with Mirabehn agonies about his spontaneous erections, daytime ejaculations, and wet dreams, for which he castigated himself unmercifully, and they even discussed the causes and cures of constipation. V Of the women closely associated with Gandhi, at least ten were said to have slept in his bed. They can be identified as follows:
Sushila Nayar was only 15 when she came to the Sabarmati Ashram and then became Gandhi’s intimate companion, with some periods of alienation and remove, for the rest of his life. Gandhi claimed that Nayar was a natural
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brahmachari, having observed it from childhood. They bathed together and even used the same bath water, but Gandhi assured everyone that he kept his “eyes tightly shut.” Lilavati Asar, associated with Gandhi from 1926-1948, slept in his bed and gave him “service,” which meant bathing and massaging. Sharada Parnerkar slept “close” to Gandhi and rendered “service.” She was very ill in October, 1940, and Gandhi gave her regular enemas. Amtul Salaam, whom Gandhi called his “crazy daughter,” was a Punjabi from Patiala. She was also a bedmate and masseuse. Gandhi once wrote about the joy he gave Salaam when she received a massage from him. Prabhavati Narayan, a Kashmiri, lived in an unconsummated marriage with Jayaprakash Narayan, Indira Gandhi’s most famous political foe. Because of her lack of sexual interest or desire, Gandhi thought that Prabhavati would be a perfect married brahmachari. In addition to sleeping with Gandhi, she also gave him “service.” Raj Kumari Amrit Kaur, married to a Rajasthani prince, was India’s first health minister and was a Gandhi associate for 30 years. Although older, she slept right along with the younger women in Gandhi’s quarters. She also helped with baths and massages. Sucheta Kriplani, a member of Parliament and professor at Benares Hindu University, was a member of Gandhi’s Peace Brigade in East Bengal in 1947. She maintained a brahmacharimarriage with J. B. Kriplani, a famous socialist and saint. Gandhi fought their union tooth and nail. Although Gandhi invited Mrs. Kriplani to his bed on a regular basis, he insisted that married couples in his ashrams always sleep in different quarters. Abha Gandhi was a Bengali who accompanied the Mahatma in East Bengal. She started sleeping with Gandhi when she was 16; she also bathed him and washed his clothes. Kanchan Shah, also a married woman, had a “one night stand” with Gandhi and was banned from brahmacharya experiments because she reputedly wanted to have sex with him. Gandhi gave the following instructions on brahmacharimarriage to Shah and her husband: “You should not touch each other. You shall not talk to each other. You shall not work together. You should not take service from each other.” But Gandhi of course received “service” from his women on a daily basis. On the hypocrisy of taking what he denied to others, Kumar has this to say: “The vow of brahmacharya was a revenge he took upon everyone else.” Manu Gandhi was his brother’s granddaughter and she was his constant companion for the last eight years of his life. Interestingly enough, there is a temple to Manu, a powerful rain goddess, in Gandhi’s home city of Porbandar.
Most accounts of Gandhi’s spiritual experiments focus on those with Manu in 1946-47 in East Bengal. Although he conceded at the time that it “may be a delusion and a snare,” and although he seemed to be recalling his earlier experiments at Sevagram-”I have risked perdition before now”-he was still confident that he had “launched on a sacrifice [that] consists of the full practice of truth” and the development of a “non-violence of the
brave.” He said that these tests were no longer an experiment, which could be seen as optional, but a compulsory sacred duty (yajna). His hut where he slept with Manu was called “holy ground,” and Manu’s father had to sleep elsewhere when he visited. There is some confusion about whether the women simply slept next to him or shared the same cover, or whether they slept clothed or unclothed. The scenario appeared to be that they first slept next to him, then slept under the same cover without clothes. Significantly, Gandhi admitted that “all of them would strip reluctantly. . . and they did so at my prompting.” As to the reason for complete nakeness, Sushila Nayar recalls Gandhi’s explanation to Manu: “We both may be killed by the Muslims at any time. We must both put our purity to the ultimate test. . . and we should now both start sleeping naked.” Gandhi described his sleeping with Manu as a “bold and original experiment,” one that required a “practiced brahmachari” such as he was, and a woman such as Manu who was free from passion. Confessing as she even might have done with her own mother, Manu told Gandhi that she had not ever experienced sexual desire. Presumably because of these ideal conditions, Gandhi predicted that the “heat would be great.” It is not clear whether Gandhi was speaking of the yogi heat of tapas, or the heat of the negative reactions that he anticipated. One has to admire Manu because it was she, not Gandhi, who suggested that they not sleep together any longer. It is harder to credit Gandhi, particularly when he said that the experiments ceased because of Manu’s “inexperience,” not because of any failing on his part. As Kumar states: “Just five days before Gandhiji was assassinated, he charged her with failing to realize the potential of mahayajna.” So it was Manu’s fault, not his. Controversy about the practice continued during the summer of 1947, but Gandhi was pleased when two editors of his journal Harijan, who had resigned in protest about the experiments, confessed that they had misjudged Gandhi. It is not clear that the experiments stopped because Pyarelal notes that “the practice was for the time being discontinued”; indeed, after returning to Delhi, Manu and Gandhi resumed sleeping together and “continued right till the end.” Gandhi’s “sacred associations” actually began at his Sevagram ashram as early as 1938, when his wife Kasturba was still alive. Sushila Nayar not only slept with him there, but also gave him regular massages, sometimes in front of visitors, and they, as I have noted, bathed together. About his relations to Nayar, Gandhi states: “She has experienced everything I have in me. . . . She is more absorbed in me. Hence I would even make her sleep by my side without fear.” Nayar told Ved Mehta that “long before Manu came into the picture, I used to sleep with him just as I would with my mother. . . . In the early days there was no question of calling this a brahmacharya experiment. It was just part of a nature cure. Later on, when people started asking questions about his physical contact with women, the idea of brahmacharya experiments was developed.” The fact that Gandhi changed the justification for these experiments after closer public scrutiny suggests that his motivation for these actions may not have been as pure as he wanted people to assume.
In an extremely candid confession, Gandhi admits that at Sevagram he had made a grave mistake: I feel my action was impelled by vanity and jealousy. If my experiment was dangerous, I should not have undertaken it. And if it was worth trying, I should have encouraged my co-workers to undertake it on my conditions. My experiment was a violation of the establishment norms of brahmacharya.Such a right can be enjoyed only by a saint like Shukadevji who can remain pure in thought, word and deed at all times of day. Gandhi, however, could not maintain his resolve, because shortly thereafter (as soon as 12 hours!) intimate contact with women of the ashram resumed. According to Mark Thomson, “Gandhi explained that he could not bear the pain and anguish suffered by women devotees denied the opportunity to serve him in this fashion.” Gandhi confessed that he “could not bear the tears of Sushila and fainting away of Prabhavati.” In February, 1939, there was another crisis. Gandhi admitted that four women at Sevagram did not like “giving service” and they were ordered to sleep “out of reach” of his arms. When Gandhi spoke of the dangers of his sexual experiments in 1938, he must have realized that he was not ready for the test. While he did claim that he “can keep [sexual desire] under control,” he admitted he had not “completely eradicated the sex feeling,” a criterion that he had honored from the traditional rules of brahmacharya. Gandhi openly admitted that there were some “black nights,” presumably sleeping with his women, in which God “saved me in spite of myself.” One of these dark nights must have been May 9, 1938. In a letter to Nayar’s brother, Gandhi admitted that he may have had “a dirty mind” and may have played “the role of Satan.” His “diseased mind” might have “aroused him” and thereby compromised Nayar, causing her “untold misery.” Gandhi was obviously wrong when he claimed previously that Nayar’s natural purity could “forestall any mistake I may make,” and that “contact with her has brought greater purity to me.” Although he took all the blame upon himself, Gandhi appears incredibly obtuse in assuming that Nayar had no reason to feel disturbed or unhappy about the psychological effects of her intimate relations with him. Sushila Nayar was away from the ashram for long periods for her medical education. When she finished, Gandhi begged her to return as the ashram’s doctor. He was upset that she now refused to be called his daughter, and he urged her, without her preconditions, to “rush to me and become one with me.” Reading the dozens of letters exchanged during this time, it is clear that Nayar was still very troubled about what happened at Sevagram. She wrote that she would return only on “conditions,” which were that she would not have to give Gandhi “service.” Nayar reluctantly submitted to Gandhi’s indomitable will in September, 1940. While he was in Delhi, she did give him a massage, but she came to him “with great difficulty.” She also sent him a letter beforehand, which he described as “hurtful.” While describing himself as unhappy, he acknowledged that Nayar was suffering “deep misery.”It looked as if Nayar could have succeeded in tearing herself away from Gandhi’s possessive domination, just as his earlier intimates had, but she did eventually return to him and was with him and Manu in East Bengal.
Although Gandhi declared that he, compared to other men, could take greater liberty” with women, and that no woman “has been harmed by contact with me or been prey to lustful thoughts,” there is sufficient evidence to prove that Gandhi’s experiments had a deleterious effect on his female intimates’ mental health. There was intense competition among the women for Gandhi’s attention. For example, Lilavati Asar and Amtul Salaam were very jealous of Sushila Nayar, and Gandhi promised Asar that he would stop sleeping with Nayar because of her anger. Gandhi was always inclined to blame others for not understanding the unique nature of his experiments. In 1940 Gandhi admitted that the “atmosphere here [Sevagram] cannot be said to be natural for anyone,” but nevertheless the conflict was caused by those who were not properly “absorbed” in it. Those who had learned “master the atmosphere” could live at Sevagram “comfortably and grow.” Several visitors attested to definite signs of psychological turmoil among Gandhi’s women companions. In 1947 Swami Ananda and Kedar Nath, two visitors with substantial spiritual credentials, queried Gandhi as follows: “Why do we find so much disquiet and unhappiness around you. Why are your companions emotionally unhinged?” The former Tantric Raihana Tyabji observed that the more Gandhi’s young women “tried to restrain themselves and repress their sexual impulses . . . the more oversexed and sex-conscious they became.” After learning of the experiments, Bose wrote that he would “never tempt [himself] like that; nor would my respect for a woman’s personality permit me to treat her as an instrument of an experiment undertaken only for my own sake.” He was also concerned about the women’s emotional health: “Whatever may be the value of the [experiment] on Gandhiji’s own case, it does leave mark of injury on the personality of others who are not of the same moral stature as he himself is, and for whom sharing in Gandhiji’s experiment is no spiritual necessity.” Bose was also concerned about Gandhi’s own emotional state, observing that Sushila Nayar’s presence brought him out of his normal “unruffled” composure. On December 17, 1946 at 3:20 AM, Bose heard two loud slaps and “deeply anguished cry” from Gandhi’s sleeping quarters. He went in to find both Nayar and Gandhi in tears. Bose had assumed that Gandhi had slapped Nayar, but she insisted that Gandhi had hit himself on the forehead twice, a physical form of Gandhi’s “self-suffering” that Manu had witnessed as well. Bose also mentions an unnamed woman “Z,” who “was not always disinterested in her relations with” with Gandhi, and who also upset him and distracted him from his political work. VI In conclusion, if we can call Gandhi a Tantric, then it is a very unique nonritualistic, nonesoteric practice combining aspects of both left- and right-handed Tantric schools. It also must be said, no matter how much we want to hold Gandhi in the highest esteem, that there is sufficient evidence to conclude that Gandhi was inconsistent in his justifications for his sexual experiments and not completely sincere in carrying them out.
This would then lead one to question whether these experiments were a spiritual necessity or simply a personal indulgence and abuse of power. If the goal of the true Tantric is to transform desire into something sacred, then personally I am less and less certain that Gandhi achieved this goal. As Aldous Huxley once said: “The professional Don Juan destroys his spirit as fatally as does the professional ascetic, whose [mirror] image he is.” ENDNOTES Letter to R. A. Kaur, March 18, 1947. Quoted in Ved Mehta, Mahatma Gandhi and His Apostles(Harmondsworth, Middlesex: Penquin Books, 1976), p. 213. I rely heavily on Mehta for two reasons: (1) his book was well received and republished by Yale University Press; and (2) he sought out all the living Gandhian associates and interviewed them extensively. Quoted in Girja Kumar, Brahmacharya: Gandhi and His Women Associates(New Delhi: Vitasta Publishing, 2006), p. 90. The Collected Works of Mahatma Gandhi (New Delhi: Government of India Publications, 1958), vol. 93, p. 340. Jawaharlal Nehru, Selected Works (New Delhi: Orient Longman, 1974), p. 349. Aldous Huxley, Do What You Will (New York: Doubleday, 1928), p. 45. William Bartley, Wittgenstein (Chicago: Open Court, 2nd ed., 1985). Quoted in Mehta, p. 203. Jeffrey Kripal, Kali’s Child (Chicago: University of Chicago Press, 1993). Gandhi, Young India 8 (January 21, 1926), p. 30. Quoted in Mehta, p. 211. Collected Works, vol. 79, p. 301. Ibid., vol. 96, p. 183. See Mehta, p. 201. Kumar, p. 294.
Nirmal Kumar Bose, My Days with Gandhi(New Delhi: Orient Longman, 1974), p. 2. Pyarelal Nayar, Mahatma Gandhi: The Last Phase(Ahmedabad: Navajivan, 2nd ed., 1966), vol. 1, bk. 2, p. 229. Gopi Krishna, “Mahatama Gandhi and the Kundalini Proces” (Institute of Consciousness Research, 1995) at http://www.icrcanada.org/gandhi.html (accessed on June 11, 2006). All the citations are from the second section of the essay. Gandhi, Key to Health, trans. Sushila Nayar (Ahmedabad: Navajivan Trust, 1948), p. 24. Krishna’s English translation differs significantly from this one, so I wonder if he is citing the same text. He himself gives no reference. Cited in Bose, p. 171. Pyarelal, p. 214. Gandhi, Womans’s Role in Society(Ahmedabad: Navajivan Publishing, 1959), p. 8. Gandhi, Harijan (November 14, 1936), p. 316). “Woman is the incarnation of ahimsa. Ahimsa means infinite love, which again means infinite capacity for suffering” (Harijan [February 24, 1940], p. 13. Cited in Martin Green, Gandhi: Voice of a New Revolution (New York: Continuum, 1993), p. 261. Quoted in Mehta, p. 213. Bose, p. 177. Mrs. Polak noted a Atrait of sexlessness@ even in his South Africa days (Gandhiji as We Know Him, ed. Ch. Shukla [Bombay, 1945], p. 47). A Mrs. Shukla said that Athere are some things relating to our lives that we women can speak of . . . with no man . . . . But while speaking to Gandhiji we somehow forgot the fact that he was a man@ (C. Shukla, Gandhiji=s View of Life [Bombay, 1951], p. 199). See also The Last Phase, vol. 1, p. 595; 2nd ed., vol. 1, bk. 2, p. 234. Cited in Metha, p. 44. Pyarelal, p. 585. This story may have variations, but the one that I read clearly indicated that the Gopis were embarrassed to come out of the Yamuna River and redeem their saris for a kiss from Krishna. Radha of course was the single exception. Ibid., pp. 219, 220. Brian K. Smith, “Eaters, Food, and Social Hierarchy in Ancient India,” Journal of the American Academy of Religion 58:2 (Summer, 1990), pp. 177, 178.
Gandhi, Harijan (July 23, 1938), p. 192. V. S. Gupta, “Gandhi and the Mass Media” at http://mkgandhisarvodaya.org/mass_media.htm, visited on May 30, 2006. Quoted in Pyarelal, p. 217. Gandhi’s Letters to Ashram Sisters, ed. K. Kalelkar and trans. A. L. Mazmudar (Ahmedadbad: Navajivan, 2nd rev. ed., 1960), p. 94. Hsi Lai, The Sexual Teachings of the White Tigress: Secrets of Female Taoist Masters(Rochester, VT: Destiny Books, 200), p. 16. Lai states that he became interested in “the matter of transformational sex” by reading about Gandhi’s experiments. Pyarelal, p. 223. As told to Bose, pp. 149-50. Devi-Mahatyma, 1.59 (Coburn translation). Agehananda Bharati, The Tantric Tradition (Westport, CT: Greenwood Press, 1965), p. 202. Brahmavaivarta Purana, Rakriti-Khanda55.87, trans. Tracy Pintchman, The Rise of the Goddess in the Hindu Tradition(Albany, NY: SUNY Press, 1994), p. 164. Bharati, p. 236. Collected Works, vol. 87, p. 13. Compare this with the Tantric yogi who said “Let my kinsmen revile me. . . let people ridicule me on sight . . . .” (cited in Bharati, p. 238). “Thousands of Hindu and Moslem women come to me. They are to me like my own mother, sisters, and daughters. But if an occasion should arise requiring me to share the bed with any of them I must not hesitate, if I am the bramacharya that I claim to be. If I shrink from the test, I write myself down as a coward and a fraud” (Collected Works, vol. 87, p. 15). See Bharati, pp. 200, 202, 203. Other exceptions were an active Shiva in Tamil Shaivism and a static female in the Markandeya Purana (p. 213). Hevajra Tantra, trans. D. L. Snellgrove, excerpted in The World of the Buddha, ed. Lucian Stryk (New York: Grove Press, 1968), p. 311. See Buddha’s Lions: The Lives of the Eighty-Four Siddhas, trans. and ed. James B. Robinson (Berkeley: Dharma Publishing Co., 1979).
Bharati, p. 21. See N. F. Gier and Paul K. Kjellberg, “Buddhism and the Freedom of the Will” in Freedom and Determinism: Topics in Contemporary Philosophy, eds., J. K. Campbell, D. Shier, M. O’Rourke (Cambridge, MA: MIT Press, 2004), pp. 277-304. See sections on Nagarjuna. Bharati, pp. 19, 200. Ibid., p. 20. Cited in Bose, p. 172. Collected Works, vol. 87, p. 14. Cited in Bose, p. 153. Gandhi,Harijan (June 29, 1947), p. 212. Quoted in Metha, p. 48. Douglas R. Brooks, The Secret of the Three Cities: An Introduction to Hindu Shakta Tantrism (Chicago: University of Chicago Press, 1990), p. 58. Ibid., p. 69. Kumar, p. 90. See ibid., p. 97. Ibid., p. 317. Collected Works, vol. 96, p. 34. Kumar, pp. 145-46. Ibid., p. 152. Cited in ibid., p. 216. Collected Works, vol. 17, p. 375; vol. 16, p. 516. Ibid., vol. 16, p. 316. “Spiritual wife” found in ibid., vol. 18, p. 130. Kumar, pp. 223, 218.
Ibid., p. 225. Collected Works, vol. 18, pp. 20, 71. Ibid., vol. 35, p. 70. Ibid., vol. 47, p. 49. Ibid., vol. 67, p. 117. Ibid., vol. 93, p. 204. Ibid., pp. 335-36. See Kumar, p. 7. Collected Works, vol. 70, p. 220. Kumar, p. 288. Collected Works, vol. 87, pp. 13-14, 15. “Non-violence of the brave” cited in Bose, p. 159. Quoted in Kumar, p. 321. Ibid., vol. 79, p. 238. Quoted in Metha, p. 203. Cited in Bose, p. 103. Cited in ibid., p. 134. Kumar, p. 331. Pyarelal, pp. 226, 238. In letters to Mannalal G. Shah on March 6 and 7, 1945, Gandhi wrote equivocally: “As far as possible I have postponed the practice of sleeping together. But it cannot be given up altogether” (cited in Kumar, p. 8). Collected Works, vol. 93, p. 333. Quoted in Mehta, p. 203. The question of whether Gandhi’s touching of women was appropriate had been raised as early as 1935. His response entitled “A Renunciation” can be read in Harijan, September 21, 1935. Collected Works, vol. 67, pp. 104-5.
Mark Thomson, Gandhi and His Ashrams (Columbia, MO: South Asia Books, 1993), p. 202. Collected Works, vol. 67, p. 117. Ibid., vol. 93, pp. 237-38. Pyarelal, Mahatma Gandhi: The Last Phase(Ahmedabad: Navajivan Publishing, 1st ed., 1958), vol. 1, p. 588. “Now mere abstention from sexual intercourse cannot be termed brahmacharya. So long as the desire for intercourse is there, one cannot be said to have attained brahmacharya” (Key to Health, p. 23). Cited in Bose, p. 171. Collected Works, vol. 93, p. 161. Ibid., p. 33. Ibid., p. 349. In a letter to Sushila Nayar on August 5, 1940, Gandhi states that one condition of her return was “taking care of [his] body,” and he acknowledged that this was not acceptable to her (Collected Works, vol. 93, p. 343). Ibid., pp. 364-66. Ibid., p. 333. Ibid., p. 338. Pyarelal, 2nd ed., vol. 1, bk. 2, p. 228. Quoted in Mehta, p. 211. Bose, p. 150. Ibid., p. 151. Ibid., p. 95. Ibid., p. 159. See Hugh Urban, Tantra: Sex. Secrecy, Politics, and Power in the Study of Religion (Berkeley, CA: University of California Press, 2003), p. 67. Mahanirvana Tantra 7.13, 22, cited in Urban, p. 65.
Wendy Doniger, Foreward in Edward C. Dimock, Jr., The Place of the Hidden Moon(Chicago: University of Chicago Press, 1989), p. xiii; cited in Kripal, p. 117.
Kripal, p. 118.
Kathamrita2.62; 5.140-41 (trans., Kripal); see The Gospel of Ramakrishna, p. 701.
From the Ramakrishna Mission website at http://www.sriramakrishna.org/sdlife.htm, accessed on June 9, 2006. Cited in Urban, p. 93.
P. B. Saint-Hilaire, The Future Evolution of Man(Pondicherry: All India Press, 1963), p. 148.
P. Nallaswami,Shivajñana Siddiyar3.2.77; cited in R. C. Zaehner, Evolution in Religion: A Study in Sri Aurobindo and Pierre Teihard de Chardin (Oxford: Clarendon Press, 1971), p. 104. Cited in Urban, p. 101. It seems that Aurobindo has not left Tantra behind, as Urban claims, but has simply embraced a right-handed form of it. Huxley, p. 45.
India the failed state is breaking up Criticism of Benazir Bhutto’s 5E Campaign program Criticism of Benazir Bhutto. Pre-Assassination We would like to refer our readers to the an article on “Toppling the US military” that is worth its weight in gold. Search for it on this site. See: “Kissinger threatened Zulifiqar Ali Bhutto” Who killed Liaqat Ali Khan? On deconstructing the wrong paradigm of the USA media Rebutting Cohen Pakistanis are immune to another prophecy of doom Pakistanis want to hear “Thank You” from the ingrate Americans. Nothing is good enough! Pakistanis to USA: We want “Friends Not Masters”
Say Thank You Pakistan US Relations should be normal not transactional Response to Congressman Hoyer on Pakistan” On inadequate US Aid to Pakistan Where is Osama Bin Laden Where are the Pakistani nukes?
Was Pakistan inevitable? http://moinansari.wordpress.com/2007/12/07/was-pakistan-inevitable-the-inc-mademajor-mistakes-before-and-after-1947/ Also on this site: How Jinnah and Liaqat Ali Khan outmaneuvered Gandhi, Nehru and the INC and Sir Chottu Ram’s Zamindara (renamed Unionist Party). Please click here http://moinansari.wordpress.com/2007/12/07/how-jinnah-and-liaqat-of-the-pakistanmovement-outmaneuvered-the-fifth-columns/ IS INDIA A FAILED STATE: Also on this site. Please click here http://moinansari.wordpress.com/2007/12/07/is-india-a-failed-state/ WHY PAKISTAN WAS CREATED?Also on this site. Please click here Also on this site: Why Pakistan was created? http://moinansari.wordpress.com/2007/11/27/why-we-created-pakistan-the-pakistanideology/
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4 Responses to “Sex Antics of Mohandas Gandhi: His failures, Pedophilia, sexual perversion & fetishes”
1. SEX LIFE OF MRS INDIRA GANDHI OF INDIA « Moin Ansari’s Disquisitions & Fulminations, on December 27th, 2007 at 7:01 am Said: [...] Sex Antics of Monhadas Gandhi http://moinansari.wordpress.com/2007/12/25/six-stories-of-mohandas-gandhi-hisfailures-sexual-perver... [...] 2. oneworld001, on March 17th, 2008 at 3:55 am Said: Why are [all of] you [all] Pakistani[s] so cheap ? I guess this is just in your blood !! You are one of the world most pathetic nations on [the] planet - no education , no democracy and [the country is] full of terrorist[s] in spite [and despite] [of] that you have [the] guts to abuse others ha[!] ha[!] - I feel sorry [rudeness deleted] 3. pv, on May 2nd, 2008 at 8:38 am Said: [abuse edited] think so. You are talking about Gandhi like this….talk about hopeless jinnah…you people got free nation, free money, free food…even now you are getting it…. And you muslim people (backstabbers-more precisely) hold sword in one hand and Quran in another and convert people saying it is religion with love…..
And you talk about sculptures depicting sex as disgusting…..how have you born..fallen from sky…. 4. moinansari, on May 2nd, 2008 at 3:58 pm Said: Perhaps you missed the point or maybe your poor comprehension of English did not allow you to understand the simple facts brought to light by Gandhi’s grandsons–not me: 1) Adultery, Pehophilia is not acceptable in any society, nor by Indian society. Gandhi did not have sex with his wife, only with others. 2) The sources are all India-Hindu and not Muslim 3) This is not a discussion of JInnha, Islam or Hindusim. It is a discussion of sexual perversions of Gandhi which you support. What does that make you? a) The number of Hindus grew in the thousand year rule eof the Mussalmans–it did not diminish. If Muslims had done a “Sapnish Inquisition” in Bharat, there would not be any Hindu left in the Subcontinent. Akbar and others chrished and promoted Hindus. b) One point. If one is holding the sword in one hand, how is it “backstabbing”. Isn’t backstabbing what Shivajee did while embracing Aurenzeb’s ambassador. A stab in the back! BTW: Sex is wonderful! hidden facts about kashmir Facts you must know!!! Last Year India celebrated its 60th year of Independence. What does Independence means to me and my friends! We were not born before 1947 so we can’t really say how much really India has changed. But still in some ways I can say yes! India has changed …for good or bad ….may be both….. Earlier it was congress (I) …and only congress (I) …. with very little opposition before 1947- till Pundit Nehru’s death... Almost all freedom fighters that fought for independence were from congress and the ideological guru was Mahatma Gandhi. Mahatma Gandhi was no doubt an extra-ordinary human being and he gave new meaning to non-violent ways of achieving objectives… Majority of Kashmiri Muslims supported Pakistani support to militancy because they felt Pakistan is a Muslim country and they felt more inclined to their religion. They believed everything which Pakistan radio and Pakistan news reported. Once I asked my friend about the reason of successive defeats of Pakistan’s army by Indian Army? He replied”wo to America ne Pakistan to fuss bomb diye the,is liye Pakistan har gaye”Meaning U.S.A had sold fake bombs to Pakistan and that was the reason Pakistan lost.These guys believe they are fighting independence struggle. Kashmiri pundits or kashmiri Hindu’s were targeted because of our religion and our strong feelings towards India. Most of the children of kashmiri Muslims of low income group were sent to madrassas instead of normal schooling and brought up by their parents
in such a way that they grew up hating Hindus and Most of the people who took to arms in early nineties belonged to this section of society. The seeds of hatred sown by Muslim parents can be seen clearly in Kashmir. One such instance was a Muslim child may be of 3-4 years old .This child said to a kashmiri Hindu without any provocation ” Batta goye cancer” meaning “Kashmiri pundit! may you be infected with cancer” without any reason and His mother was also there with him and instead of teaching him, she just laughed hysterically as if she had won a gold medal. At another instance, My drawing teacher whom we used to call “faroq sir” was once asked by my friend”parvez”…..”Sir! You have started aging. One of your hairs in beard has turned white” He replied prophetly….”Yeh iman ka Baal hai” Meaning this single white hair denotes divine sincerity. “Nizam-e-mustafa” is like what we call”Ram-Rajya”.But as usual everyone believes that” my religion is the best and only my religion is true” It is mainly because of the ignorance about other religions, their teachings and their principles. Once I had an argument with my Muslim friend. He told me something which secretly every Muslim beleives.He said” Neil Armstrong had heard the voice of Allah when he was at moon and he later converted to Islam.” Another gossip which every Muslim believes is “Islam is the fastest growing religion in U.S.A” I don’t know their source of news and I don’t care as it is not actually the news, it is the faith which they want to believe in. Same is true with us Hindus also. But I must add here Hindus are much more tolerant than all the other religions. Because Hinduism is a way of living life in harmony with the nature. That is why we worship almost everything which follows circle of life and death; we worship Living and non-living because we believe that God is in everything. He is in life and death, in good and bad and we worship god in form as well as in formless. Coming back to Kashmir issue, Pakistan has outscored India in Kashmir. Common Kashmiri Muslim look to Pakistan for instructions and emotional support .At the same time they look towards India for monetary support. India could not do much in Kashmir and they failed in all fields. Main reason for militancy in Kashmir was long support of Pakistan towards separatists of Kashmir. Routing of foreign militants from Afghanistan and other Muslim turbulent countries to Kashmir with the active support of Pakistan .The other main reason for deteriorating condition in Kashmir was inclination of national leaders towards Muslim leaders of Kashmir after the death of Mrs. Gandhi. In nut shell Indian leaders from center were misleaded by the Muslim leaders of Kashmir. At the time of Mrs. Gandhi, Things were better as she more head strong and politically more active and was in constant touch with the Hindu leaders of Jammu& Kashmir including Kashmiri pundits and Dogras. You will find it very interesting that for any political party(except congress and BJP) to grow and sustain in Kashmir valley…..you have to follow one proved formulae------Speak anti-India, act anti-India and make people of Kashmir believe that we will bring ”nizam-a-muztafa”. Kashmiri pundits have seen it all and are victims of Minority vote bank politics of India. I don’t know whether Muslims of India are living as second grade citizens of India or equal citizens, But in Kashmir, Kashmiri Hindus are living as second grade citizens because of our religion and Indian Nationality. exploitation can be seen very clearly Between Muslims and Hindus of Kashmir. As all of you know There is a property boom
all over India. But in Kashmir valley there is boom only for Muslim properties. Properties of Hindus are underestimated because Muslims think that “yeh property to aaj bi hamari hai or kal be hamari hooni hai,kharidani ki zaroorat kya hai”and even If a Hindu property is bought, It will be usually half the prevailing market price. All this has happened and is happening in Kashmir and govt at center knows everything but they are helpless to solve this problem as they think about their minority vote bank and they don’t want these things to be known publicly as this tarnish their image and will create a threat to minorities of India. If hindus who constitute the majority population of India are treated in such a step motherly way, just for the sake of vote bank, Then Definitely time has come when Indian constitution needs amendment.In Kashmir… politians and terrorists run a nexus and work jointly to ensure that Kashmiri hindus are kept outside the valley..An organised lobby is trying its best to illegaly capture the properties attached to various temples and religious shrines of Hindus by tampering with the original documents…. I sometimes wonder”What will happen if Majority population of India behaves same way as Kashmiri Muslims behaved with Hindus of Kashmir?”
SEX LIFE OF MRS INDIRA GANDHI OF INDIA: The Indian Matahiri, Indira Gandhi: A tryst with seduction
Posted on December 27, 2007 by moinansari
The Indian Matahiri, Mrs Indira Gandhi: A tryst with seduction
Who tops the list of amorous licentious women? Puissance has its own allure. Power the ultimate aphrodisiac makes one seductive and desirable. Many have used power to charm and seduce. Was Helen seduced or was she the seductress? Move over Matahari, and the Greek enchantress Venus. Cleopatra, you are nothing. Forget the sirens who tried to tempt Odysseus away from his journey. Who has the best Matahiri skills? Venus de Milo you have met your match!
Ignore Aphrodite and leave the Roman Godess of Love in the dust.
The Roman techniques of seduction are passe. The Aphrodite is now in ruins but the knowledge lives. We have a new lady who knew more about the aspects of seduction than any of the real Goddesses of Greek, Roman, or Vedic mythology.
It is now evident the Grand seductress of all was Mrs. Indira Gandhi who as part of her religious Brahman training was adept at the art of the Kama Sutra. Indira used her training to seduce many men. Like father like daugher:..Sex Life of Nehru: Menege De trios:-Tryst with Homosexuality:-Love triangle Edwina, Nehru and Lord Mountbatten changed history
After all it is in the grand tradition as described in the Mahabharta. Draupathi in the story had 5 husbands. As in Braham temple custom, did the Nehrus get formal training in the art of sex and seduction? Certainly seems like it. Nehru seduced bother Edwina and Lord Mountbatten and his daughter Mrs. Gandhi used sex to her advantage and to move up the corridors of power.
Indira Gandhi was a tough cookie coming from a very high profile family in India. Zulfiqar Ali Bhutto said that Indira Gandhi was not a very good student at Berkley. By all accounts circulating in the media Mrs Indira Gandhi had a list of lovers. There are the known ones:
1) “Remington Randy” her father’s typist 2) Her Yoga Teacher 3) The Foreign Minister
Mars and Venus
Did the young Indira Nehru (maiden name) eagerly and actively pariticipate in Mohandas Gandhi’s “Bharam Acharaya” pedophilia experiments with truth where he would sleep naked with young women, including his niece Manu?
..the list is long…read on for salacious details.
“It is an indication of the intellectual condition of the Congress Party that its old horses, who are very hoarse and very old, are in a flutter about the fact that Mrs. G. may actually have had an enjoyable sex life. My instinct is to applaud, but this just will not do. Even in an era accustomed to scurrility, sleaze and Shobha De, the Indian Caesar’s daughter should be seen to be chaste, Hindu and properly womanly. Whereas, if the stories told are true - and in such matters every substantial accumulation of rumours substitutes for proof - Indira Gandhi may even have been a bad case of
epitomising the brilliant parodic one-liner against Hindu hypocrisy which says caste no bar lekin sex baar-baar. Mrs. Gandhi had, it seems, nearly as much love for the pleasures of her residential bed as of her prime ministerial chair. The Kissa was as much Kursi Ka as Palang Ka.
Her list of hits is impressively long. A Parsi husband who turned philanderer, a scandal-mongering Malayali old enough to be her father’s typist (he was once appropriately called a Remington Randy), a yoga teacher who degenerated into a physical instructor, a poodle Foreign Minister who never stepped far from her Home Ministrations - how wonderful to learn that even as she was shackling her country with authoritarianism, she was unshackling her libido at home. What a riproaringly wonderful and motley crew of purdah paramours our Rushdiean Widow seems to have had. Our hearts go out to poor R. K. Dhawan. How awful he must feel to be left out of this litany of lovers. Can we hope for a memoir by him which regales us with proclamations of his non- innocence? Can we hope that Mrs. Shobha De’s publishers have given her an “undisclosed sum” as royalty advance for her next potboiler on a subject which seems so entirely tailor-made to suit her well-polished talons?
Anyone with half an eye can see that Indira Gandhi’s life can be made, beyond the politics and jingoistic nationalism, the very stuff of sex drama, of Babban Khan’s Punjabi farce “Chaddhi Javaani Buddhe Noo” (which translates roughly as “The Old Chap’s Turning Horny”), of the carnivalesque Restoration Comedy tradition of parodying the aristocracy, of the “lewd” literature of subversion which has such strong popular roots in so many of the country’s regional languages.
Though it is now too late, the material within Frank’s biography could even have been made, for instance, into an Italian romantic film starring Gina Lollobrigida as the lovely Indira, Marcello Mastroanni as Feroze, Edward G. Robinson as the seductively ugly M. O. Mathai and Anthony Quinn as the rugged yoga teacher. Surely Sonia Gandhi, liminally poised between India and Italy, could have been persuaded to script such a film? The finances would naturally have been provided by a joint venture set up between the Quattrochi Family and the Sangh Parivar.
The Guests of Honour at the first screening would have been Khushwant Singh arm in arm with Maneka Gandhi. What scenario other than the private life of Indira Gandhi could possibly give such an equal measure of delight, for such diverse reasons, to secularists and feminists, the Bharatiya Janata Party (BJP) and the Bahujan Samaj Party (BSP)?
By art alone might such contraries be fused, enmities overcome. As exponents of the comic tradition - from Aristophanes to Shakespeare to Swift to Rushdie to Yes Minister to Spitting Image to R. K. Laxman to Jaspal Bhatti to Black Adder - have shown, the literary inflation and consequent deflation of politicians into caricatures via comic art is the only certain method for the ordinary citizen to get even with those who exercise everyday power over us, to make us feel that our ordinariness at least transcends the insanities of their politics. Those who love the exercise of power fear ridicule even more than they fear retirement. Mrs. G. seems to have feared it most of all. In this seems to lie the psychological roots of the Emergency.
If the Congress Party were less stuffed with hypocritical geriatrics it would realise that in this epoch, when Kaliyuga has gone global and formed a multinational joint venture with the bold and the beautiful, with liberalisation and liberalism, the world of vice has, in large sections of urban India, been turned upside down into the world of virtue. If you want to be politically correct, sexuality and hedonism in the woman now betoken female power. The idea of womanly virtue, of the fallen woman, has fortunately no more stability than the Berlin Wall. It may remain generally embedded as a patriarchal ideal, but everyone knows that the winds of gender equality in sexual matters have been blowing hard and chilling the traditional Indian male’s privates into a deep recession.
Yes, there is no doubt about it, Frank has done us a favour by making Indira Gandhi roll out of her Cleopatra rug, by making the skeletons in her bedsheets come tumbling out with her. It is time we took the politics out of Indira’s life and started to democratically look her straight in the face. What if Katherine Frank has got minor dates and details wrong? The next printing will sort those out. Meanwhile, how delightful to know at last that Mrs. G. was only as human as any of us, that the peccadilloes for which Jawaharlal Nehru was moralistically castigated merely inaugurated a tradition which continued and flourished with his daughter. As we await the future biographies of Rajiv and Sanjay, Sonia and Maneka, Varun and Priyanka, we can only pray that this tradition of a rich and varied sexuality is being actively maintained even now by India’s immortal First Family. Rukun Advani is the author of Beethoven Among the Cows and runs Permanent Black, a publishing company in New Delhi.”
WILL THE FILM ON INDIRA SHOW HER AFFAIRS?What else could the main opposition party in center have thought of than to have a full-length feature film on its late leader Mrs. Indira Gandhi? The film has made headlines right from the day it was announced that veteran journalist, television personality and littérateur Kamleshwar is writing a film script on the life of late Congress leader who stayed as prime minister of India for a very long time. The latest news is that Manisha Koirala who shot to fame for her controversial film Ek Chhoti Si Love Story , has been selected to portray Indira Gandhi on the silver screen. This was formally announced in Mumbai very recently. The film titled Indira Gandhi-A Tryst With Destiny will roll in the beginning of the next year and will be released worldwide by the end of the same year. This happens to be 100th film for its writer Kamleshwar.But it is the second film for producer Nitin Keni who last made Gadar-Ek Prem Katha with director Anil Sharma
Also on this site: Sex Antics of Monhadas Gandhi http://moinansari.wordpress.com/2007/12/25/six-storiesof-mohandas-gandhi-his-failures-sexual-perversion/ Nehru’s tyrst with Homosexuality http://moinansari.wordpress.com/2007/12/26/jawahar-lal-nehru-tryst-withhomosexuality-or-experimentation-nehru-dated-edwina-lord-mountbatten-both-or-amenage-de-trois/ Sex in Space: The details http://moinansari.wordpress.com/2007/12/09/sex-in-space-did-elena-cosmonautskondakova-and-valery-polyakov-carry-on-carnal-cosmic-coupling-did-astronauts-jandavis-and-mark-lee-cyber-consummate-their-marriage-in-the-62-mile-high-club/
Where in the world is Osama Bin Laden The speech that Bilawal Bhutto should have given. The words that Zardari should have shouted. The thoughts that Fahim should have communicated The CIA Connection…….The Benzair Bhutto Assissination was pre planned, the Zia model with a twist. The continued CIA involvement in Pakistan. The Great Game continues. When the Elephants dance the grass gets stamped upon…Pakistanis suffer. The purpose of this assignation is to destabilize Pakistan and find a reason to secure the Nukes Criticism of Benazir Bhutto’s 5E Campaign program Criticism of Benazir Bhutto. Pre-Assassination Who killed Liaqat Ali Khan? On deconstructing the wrong paradigm of the USA media Rebutting Cohen Pakistanis are immune to another prophecy of doom Pakistanis want to hear “Thank You” from the ingrate Americans. Nothing is good enough! Pakistanis to USA: We want “Friends Not Masters” Say Thank You Pakistan US Relations should be normal not transactional Response to Congressman Hoyer on Pakistan” On inadequate US Aid to Pakistan
Where is Osama Bin Laden Where are the Pakistani nukes? Where is Leadership of the PPP? Why is it behaving like Nero. Stop the arson and the carnage. Ask for a national Day of prayer and reconciliation Open Letter to Mr. 10% Asif Zardari. Show some leadership Open Letter to Mr. Bilawal Bhutto The CIA connection—Benazir Bhutto assassination was pre-planned, the Zia model with a twist Benzir Bhuttos revenge from the grave: Annointing a despised and corrupt politician Mr. 10% as her successor Open letter to Mr. Zardari The 4th Bhutto assassination is a message to the USA. Hands Off Pakistan Here we go again! Another Indian prophecy of doom. The first one was in 1947 We would like to refer our readers to the an article on “Toppling the US military” that is worth its weight in gold. Search for it on this site. See: “Kissinger threatened Zulifiqar Ali Bhutto”
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Filed under: Gandhi, History, Indira Gandhi, Nehru, Politics, S. Asia History, Sex, UK Empire | Tagged: India, Indra Gandhi, Sex, Sex Fiend « Sex life of Jawahar Lal Nehru: Tryst with homosexuality and Manege de trois! Love Triangle of Nehru, Edwina & Lord Mountbatten changed Subcontinental history! Pakistanis refuse to call it “partition”. In 1947 it was independence or separation »
2 Responses to “SEX LIFE OF MRS INDIRA GANDHI OF INDIA: The Indian Matahiri, Indira Gandhi: A tryst with seduction”
1. Mehrunnisa Salam, on May 9th, 2008 at 5:48 am Said: You are such [abuse edited] who does not even have any regards for the personal life of any leader. There are no proofs with you of whatever you have written on this page. It just smacks of cheap publicity and nothing else. You forget that it was Indira Gandhi who destroyed Pakistan by breaking it into two and virtually ruining the whole ‘two nation’ theory. It was she who made India such a power in 1970 and 80s that whole of South Asia was known as Indian backyard. The problem with Pakistan is it is still immensely feudal. You cannot even imagine of a female politician who can come up in national politics on the basis of her capability. Even in the case of Benazir Bhutto, its you kind of cheap worms, who make stories that she had illegal relationship with Rajiv Gandhi and other scores of people. The need is change your mentality. Pakistan is already [abuse edited] your kind of dogmatic, orthodox, back-driving people. We have got a new chance to build a new Pakistan which will be away from all musharrafs, yahya khans and other idiots. Which will have no place of fanatics, fundamentalist, male chauvinists, and people like you who almost sound like Mehsud, the killer of benazir. Have some shame, not for you, but for your country, for your female family members. This kind of article brings no fame for you but destroys the name of Pakistan and brings shame to us kind of people, who are showed by our western friends, that this is the level of debate which goes in Pakistan. 2. moinansari, on May 9th, 2008 at 2:04 pm Said: Your “high class” comments are a vivid display of the mentality behind the pornographic comments. ..so it’ its you again Ram. At least have some honesty and use your real name Ram Chandra. Rupee News has more than 2000 articles in the database. About a dozen or so deal with sex and the sexuality of leaders. You have chosen to read one of them. Rupee News is not Pakistan based. We are an international site with a significant readership in the USA, Middle East and India. Your outburst against Pakistan is amazing. We were discussing Indira Gandhi here, not any other country.
The sources of the story on Indira Gandhi are all “Indian” (Rukun Advani is the author of Beethoven Among the Cows and runs Permanent Black, a publishing company in New Delhi..etc etc.”). Please take your objections to the Indian press and Indian authors. Her promiscuity shows us her and your class. We simply repeated public knowledge. Indira Gandhi did nothing. She simply took advantage of acivil war. She is hated by the Sikhs and larger portions of the “Indian” population. If Ms. Gandhi had done anything to the geo-policcal situation of South Asia, Bangaldesh would have folded into “India”–it did not and remains a greater threat to “India” than before. Read the 1940 Lahore resolution before repeating 8th grade notions about the 2 Nation Theory. After being ruled for a 1000 years, 1971 may not give you much solace. Let reality intrude. Pakistan has a higher per capita income GNP than India. Perhaps when you finish reading you “Indian” story books you can learn some real history. Pakistan has 21% of its parliament which is female. Millions of baby girls are killed in “India” before and right after brith at at the death of their husbands.Please see treatment of women in “India” Also, please read some facts about India’s future.India is superpower? Part 1
Indira Gandhi? No... 'Maimuna Begum'!
Indira Gandhi's real name was 'Maimuna Begum'. She lived like a Muslim all her life. The Sultan of Saudi Arabia had invited her to Mecca. It is noteworthy that only Muslims are allowed to visit Mecca. She once told Shri. M.O. Mathai, the personal secretary of Nehru, her father, 'I hate Hindus. I will never marry a Hindu.' (Ref.: swordoftruth.com)
Not 'Indira Feroze Gandhi', 'Indira Feroze Khan' !
Feroze Gandhi is considered a Parsi because his mother was a Parsi before her marriage to his Muslim father Nawab Khan; but since she converted to Islam before her marriage, their son Feroze Khan is a Muslim and not a Parsi by birth. This was the reason why Kamala Nehru opposed Indira's marriage to him. Despite a Muslim wedding (nikah) with Feroze in a London Masjid, a fake picture of their marriage in Vedic style was published to fool the Indians !
A fake picture of Indira and Feroze marriage in Vedic style (Published to fool the Indians)
Feroze Khan married Indira in a Masjid in London. Well-known English newspapers publicized this event. When the couple returned to India, it was arranged to get a photograph of the couple married in Vedic style for publishing in India. Later all these photographs were exhibited in 'Anandbhavan'. Shri. M.O. Mathai, Nehru's personal secretary has written this in his book, 'Reminiscences of the Nehru Age' (now banned by the Indian Government) that 'due to some inevitable reason the otherwise prudent Nehru allowed this wedding to be performed in Vedic style despite knowing that performing an inter-caste and an inter-religious marriage in Vedic style was illegal.'
With the advice of Mahatma (?) Gandhi, Nehru changed the name of 'Feroze Khan' to 'Feroze Gandhi'
When Mohandas Karamchand Gandhi learnt that Indira had embraced Islam he immediately summoned Nehru and advised him to change the name of his son-in-law from Feroze Khan to Feroze Gandhi. The purpose in this was to fool Indians that he was Parsi and not a Muslim. This was done by a renowned lawyer from Allahabad, Sir Sapru, a close associate of Motilal Nehru, in a Mumbai court by presenting an Affidavit.
Even today, mystery shrouds Feroze Gandhi's death!
The truth is that after the birth of Rajiv Gandhi, Indira and Feroze were living separately, but did not separate legally. Feroze Gandhi perpetually harassed Nehru for money and also interfered in his political maneuvers. Nehru was fed up of Feroze' ways and had given instructions to deny access to Feroze Gandhi to his official residence 'Teenmurti Bhavan'. In his book Shri. Mathai writes, 'Both Nehru and Indira Gandhi heaved a sigh of relief after the death of Feroze Gandhi'. Just as Feroze Gandhi started getting some political acclaim, suddenly in 1960 he expired. Even today his death is a mystery. Feroze Gandhi had even contemplated a
second marriage, but he died before that. (An unbiased pamphlet published in the interest of Indian society, Author: R. V. Bhasin, Advocate, Supreme Court)
Mystery of Sanjay Gandhi
Misusing her political powers, Indira Gandhi along with her colleagues protected Sanjay Gandhi who had committed a car theft
Sanjay Gandhi's name was actually Sanjeev Gandhi. He was arrested for a car theft in U.K. Since his passport had been seized, the then Indian Ambassador to U.K. Krishna Menon changed his name to 'Sanjay' and procured a new passport for him.
Blackmailing his mother Indira Gandhi, Sanjay was running the Government!
Sanjay Gandhi or Sanjeev Gandhi?
It is a fact that Sanjay Gandhi constantly blackmailed his mother and was indirectly controlling the Government. He behaved as if the 'country was his personal property'. Indira Gandhi chose to ignore his misdeeds. The reason why Indira tolerated Sanjay's behaviour was because he knew who his father was and he used that to blackmail her. When Indira learnt of Sanjay's death her first question was, 'Where are his keys and his wrist watch?' Were some deep secrets about the Gandhi-Nehru dynasty hidden in those objects? (An unbiased pamphlet published in the interest of Indian society, Author: R. V. Bhasin, Advocate, Supreme Court) It has been controversially suggested that Sanjay exercised a deep emotional control over his mother, which was often misused. Some, including Khushwant Singh, have claimed that he tapped his widowed mother's apparent loneliness to build his influence and control over political affairs and national policy. (Ref: Wikipedia) (... And we have many places named after Sanjay Gandhi like 'Sanjay Gandhi National Park'! - Editor)
Indira Gandhi the heir who perpetuated immorality in the Nehru dynasty!
Before Indira's marriage, the then Governor of Maharashtra, Dr. Shriprakash had warned Nehru in a meeting and through a letter, that Indira was having an illicit relationship with Feroze Khan.' - Gurudev Dr. Kateswamiji (Ghanagarjit, January 2006)
Sanjay Gandhi's father was Mohammed Yunus, and not Feroze Gandhi !
Indira Gandhi's second son was not from Feroze Gandhi (Khan). He is believed to be the son of Mohammed Yunus. When Sanjay and Menaka were to be married, there were rumours in Delhi political circles that Mohammed Yunus was against this match, because he wished that Sanjay marry a Muslim girl of his choice. When Sanjay Gandhi died in a plane crash, Mohammed Yunus wept the most. Sanjay Gandhi had been circumcised. It was publicized that this was done as a treatment for 'phimosis'. However in his book 'Persons, Passions and Politics' he describes how Sanjay underwent circumcision as per Islamic customs. The point here is how did Mohammed Yunus know about such intimate points of Sanjay's life? This shows that he and not Feroze Gandhi was Sanjay's real father.
Indira Gandhi Govt paid $6 million as bribe for Iran loan - ex-RAW chief
Secrets revealed in the book 'Inside IB and RAW, The Rolling Stone That Gathered Moss' by K Sankaran Nair, former chief of the Research & Analysis Wing (RAW), the country's premier foreign intelligence service.
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Indira Gandhi paid $6 million to bribe Sanjay's Iranian friend. Mrs. Gandhi used the services of an ex-IB chief to bring down Janata government RAW created by Indira to undermine IB, cut then home minister Y.B. Chavan to size
Read complete report... Objective in publishing this article: The objective in publishing all incidents in this article is not to criticize anyone, but to create an awareness specially amongst the citizens of India and those of the world as well, about the obvious misuse of Independence and to acquaint them with their national leaders closely. - Adv. R.V. Bhasin, Supreme Court of India. This is an attempt to arrest the perversion of history and not an attempt to saffronise it!
Indira Gandhi Govt paid $6 million as bribe for Iran loan
November 17, 2007
Exclusive Raw Chief Revelations Three decades after he retired, K Sankaran Nair, former chief of the Research & Analysis Wing (RAW), the country's premier foreign intelligence service, has revealed that India paid kickbacks to the tune of $6 million to an Iranian financier for cornering a $250-million loan from the Shah of Iran to tide over “severe foreign exchange shortage” in the mid-1970s. In his book, Inside IB and RAW, The Rolling Stone That Gathered Moss, which spans his entire career, Nair - he had a long stint in the Intelligence Bureau too - recalls how he was asked by Congressmen to look for Indira Gandhi's slippers to more scandalous details like an alleged effort by some politicians to get former Army doctors to study the use of drugs by East German athletes to replicate that for Indian sportspersons for the Asian Games. Secrets revealed in the book of K.S. Nair, a founder-member of RAW
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The Nepal king offered asylum to Rajiv Gandhi and his family after Indira lost the elections $6 million paid into a Swiss account to bribe Sanjay's Iranian friend. Op codenamed 'Casino'. Mrs Gandhi used the services of an ex-IB chief to bring down Janata government RAW created by Indira to undermine IB, cut then home minister Y.B. Chavan to size
Operation Casino: the $6 million kickback
In his book, Nair, who now lives in London, details his version of the events in response to allegations that he had paid $6 million into a Swiss bank on behalf of Sanjay Gandhi. Nair says he was involved “purely as a courier” in depositing money that came from the funds of the Ministry of External Affairs on behalf of the Finance Ministry after due clearance from the PMO. For some reason, the MEA was not keen to involve its own mission there. “Originally, Gopi Kaul, the Finance Secretary, had asked me to take the money in $100 notes,” writes Nair, “which would have meant carrying five Samsonite suitcases. I flatly refused...so Kaul got the Reserve bank to telex its correspondent bank in Geneva to issue a personal cheque to me. This cheque was deposited in the numbered account given to me by Kaul.” When the telex got out, it created a furore and that was when Nair discovered the truth of what was called “Operation Casino”. He discloses that after the 1974 nuclear tests, the Shah of Iran “developed respect” for Indira Gandhi despite his earlier inclination towards Pakistan. This led to the Shah sanctioning a “large loan” on soft terms towards the Kudremukh iron ore project. “When Kaul, the Finance Secretary, went to negotiate the loan he was helped by some well-known local Indian businessmen and wheeler-dealers of Iran who had come close to Sanjay Gandhi and the House
(Gandhi family) - Kaul wanted $250 million over and above - as a straight loan to tide over our serious foreign exchange shortage.” While the Iranian Finance minister was against this, Nair writes, the loan was sanctioned through the help of Rashidyan, a local financier who was a close friend of the Shah’s sister Ashraf Pehlawi. “The six-million dollar payout in Geneva was a kick-back to Rashidyan and his associates for having procured the loan. This had been sanctioned by Government of India. My eyes popped out in amazement when Narasimhan (RBI governor under Morarji Desai) told me these startling facts. He reported back to Morarji and the ‘Operation Casino’ file was closed.”
Virtual ruler: Sanjay with Indira Gandhi after their comeback victory in 1980
Sanjay Gandhi: The power behind the sari
The role played by Sanjay during the Emergency is wellknown and Nair here adds his bit on the scion's "dictatorial" ways, calling him the "virtual ruler, who operated from behind the PM's sari". Nair has a personal grouse against Sanjay and blames him for scotching his appointment as IB director. Having been informed by the prime minister of his new assignment, Nair was summoned to her residence to meet Sanjay. "As was the current practice then, Dhawan, sitting in the PM's residence, showed the file to Sanjay, who wanted to know if the DIB-designate would be loyal and carry out all instructions implicitly and unquestioningly. Late in the evening, I was summoned to the PM's residence (by Sanjay). I refused to go," writes Nair, adding "Sanjay was extremely annoyed at my refusal to turn up". Later, Shiv Mathur, IG of Police from Punjab, was "interviewed, assessed and immediately appointed DIB". ***
Asylum for Rajiv and Sonia Gandhi
After Indira was routed in the 1977 general elections, she was worried the new Janata-led government would hound her family. This was when she received a missive from the king of Nepal offering her family political asylum. Mrs G almost accepted it. To quote Nair's book: "Mrs Gandhi was on the point of sending her son Rajiv and his family to Kathmandu, in response to the offer of the king of Nepal to give them asylum. Ramji Kao, who was consulted by Mrs Gandhi, advised against fleeing from the country. He also opined that Morarji Desai, whatever his bitterness, would give full physical protection to the family. The advice was accepted and no physical danger ensued for the family." Had Rajiv and Sonia fled India, they perhaps would never have entered politics. ***
The creation of RAW: the real story
While those tracking the history of RAW will be quick to point out that the IB's failure to predict the Chinese invasion of 1962 led to the creation of a new agency to handle external intelligence, Nair has a different take. According to him, RAW was established in 1968 more out of reasons political than professional. "Indira Gandhi strongly suspected him (then Union home minister Y.B. Chavan) of conspiring against her," writes Nair. She quickly removed the department of personnel and training that controls the IAS, IPS and other cadres from the home ministry to the prime minister and then decided to "weaken the Intelligence Bureau".
A defence ministry paper in 1965 had suggested the creation of a separate foreign intelligence agency and this was "effectively used to strip the IB of this duty". According to Nair, this "separation of foreign intelligence was meant to impair the efficiency of the IB and, therefore, its utility to Chavan as home minister". ***
The original Mr Moneybags
Lalit Narayan Mishra, a cabinet minister in Indira Gandhi's government, has been described by Nair as the man who made money for the Congress party through kickbacks in international deals. The book says he was the "genius who advocated the collection of money for the Congress party through under- or over- invoicing tricks, in the voluminous sale or purchase transactions abroad by large public sector institutions like the State Trading Corporation". The money thus made, says Nair, "could be quietly stashed abroad and brought in surreptitiously when required by the party" for elections or other expenditures. "Mishra's own funds were also reported to have been kept in Switzerland, with the help of one of his aides who was given a power of attorney. The aide is supposed to have cleaned out the account, shortly after Mishra's assassination (in 1975)."
The "unpleasant" Morarjibhai
Having served briefly under Morarji Desai as RAW chief, Nair has bitter memories of the former PM. In the US, says Nair, Desai was known as the "recycling agent" for his urine therapy. He describes him an "unkind" and "heartless to others". Nair recalls that as chief minister of Bombay, Morarji was dismissive when informed about his daughter-in-law's suicide. "He is reported to have said 'silly girl' and carried on with the files on his table," writes Nair. However, he does acknowledge Desai as a man of personal courage with incredible physical fitness even in his old age. ***
the truth about the nehru/indira/rajiv dynasty.
I am just posting this forwarded mail Which has bought together all those bits and pieces of new we used to hear and forget about but never connected it togethere. These are all new i have read in newspaper/magazine articles and are excertps from (auto)biographies. Are they really gandhi’s. Without any prejudice, forwarding a mail... To the young ones, this will be a little informative....And to the elders, a reminder about the rumours/gossips prevailing in the respective periods...But the possibility to know the facts is very remote. Is it a story OR a hidden bunch of facts Read the following, an interesting input. ARE WE UNDER A BUNCH OF IDIOTs RIGHT FROM DAY 1 We all know that Jawahar Lal’s only daughter was Indira Priyadarshini Nehru; Kamala Nehru was her mother, who died in Switzerland of tuberculosis. She was totally against Indira’s proposed marriage with Feroze. Why? No one tells us that !; Now, who is this Feroze? We are told by many that he was the son of the family grocer. The grocer supplied wines, etc. to Anand Bhavan, previously known as Ishrat Manzil, which once belonged to a Muslim lawyer named Mobarak Ali. Moti Lal was earlier an employee of Mobarak Ali. What was the family grocer’s name? One frequently hears that Rajiv Gandhi’s grandfather was Pandit Nehru.; But then we all know that everyone has two grandfathers, the paternal and the maternal grandfathers. In fact, the paternal grandfather is deemed to be the more important grandfather in most societies. Why is it then no where we find Rajiv Gandhi’s paternal grandfather’s name? It appears that the reason is simply this. Rajiv Gandhi’s paternal grandfather was a Muslim gentleman from the Junagadh area of Gujarat. This Muslim grocer by the name of Nawab Khan, had married a Parsi woman after converting her to Islam. This is the source where from the myth of Rajiv being a Parsi was derived. Rajiv’s father Feroze was Feroze Khan before he married Indira, against Kamala Nehru’s wishes. Feroze’mother’s family name was Ghandy, often associated with Parsis and this was changed to Gandhi, sometime before his wedding with Indira, by an affidavit. The fact of the matter is that (and this fact can be found in many writings) Indira was very lonely. Chased out of the Shantiniketan University by Guru Dev Rabindranath himself for misdemeanor, the lonely girl was all by herself, while father Jawahar was busy with politics, pretty women and illicit sex; the mother was in hospital. Feroze Khan, the grocer’s son was then in England and he
was quite sympathetic to Indira and soon enough she changed her religion, became a Muslim woman and married Feroze Khan in a London mosque. Nehru was not happy; Kamala was dead already or dying. The news of this marriage eventually reached Mohandas Karamchand Gandhi. Gandhi urgently called Nehru and practically ordered him to ask the young man to change his name from Khan to Gandhi. It had nothing to do with change of religion, from Islam to Hinduism for instance. It was just a case of a change of name by an affidavit. And so Feroze Khan became Feroze Gandhi. The surprising thing is that the apostle of truth, the old man soon to be declared India’s Mahatma and the ’Father of the Nation’ didn’t mention this game of his in the famous book, ’My Experiments with Truth’. Why? When they returned to India, a mock ’Vedic marriage’ was instituted for public consumption. On this subject, writes M.O. Mathai (a longtime private secretary of Nehru) in his renowned (but now suppressed by the GOI) ’Reminiscences of the Nehru Age’ on page 94, second paragraph: ’’For some inexplicable reason, Nehru allowed the marriage to be performed according to Vedic rites in 1942. An inter-religious and inter-caste marriage under Vedic rites at that time was not valid in law. To be legal, it had to be a civil marriage. It’s a known fact that after Rajiv’s birth Indira and Feroze lived separately, but they were not divorced. Feroze used to harass Nehru frequently for money and also interfere in Nehru’s political activities. Nehru got fed up and left instructions not to allow him into the Prime Minister’s residence Trimurthi Bhavan. Mathai writes that the death of Feroze came as a relief to Nehru and Indira. The death of Feroze in 1960 before he could consolidate his own political forces, is itself a mystery. Feroze had even planned to remarry. Those who try to keep tabs on our leaders in spite of all the suppressions and deliberate misinformation, are aware of the fact that the second son of Indira (or Mrs. Feroze Khan) known as Sanjay Gandhi was not the son of Feroze. He was the son of another Moslem gentleman, Mohammad Yunus. Here, in passing, we might mention that the second son was originally named Sanjiv. It rhymed with Rajiv, the elder brother’s name. It was changed to Sanjay when he was arrested by the British police in England and his passport impounded, for having stolen a car. Krishna Menon was then India’s High Commissioner in London. He offered to issue another passport to the felon who changed his name to Sanjay. Incidentally, Sanjay’s marriage with the Sikh girl Menaka (now they call her Maneka for Indira Gandhi found the name of Lord Indra’s court dancer rather offensive!) took place quite surprisingly in Mohammad Yunus’ house in New Delhi. And the marriage with Menaka who was a model (She had modeled for Bombay Dyeing wearing just a towel) was not so ordinary either. Sanjay was notorious in getting unwed young women pregnant. Menaka too was rendered pregnant by Sanjay. It was then that her father, Colonel Anand, threatened Sanjay with dire consequences if he did not marry her daughter. And that did the trick. Sanjay married Menaka. It was widely reported in Delhi at the time that Mohammad Yunus was unhappy at the marriage of Sanjay with Menaka; apparently he had wanted to get him married with a Muslim girl of his choice. It was Mohammad Yunus who cried the most when Sanjay died in the plane accident. In Yunus’ book, ’Persons, Passions; Politics’ one discovers that baby Sanjay had been circumcised following Islamic custom, although the reason stated was phimosis............continued in the comments
Due to the character limit of 8000 i am posting the rest in the comments section Please read the rest in the comments sections. Sorry for the inconvinience.