Sex Antics of Mohandas Gandhi: His failures,

Pedophilia, sexual perversion & fetishes

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. Gandhi used to beat his wife up routinely.

2. Gandhi was having sex when his father lay breathing his last upstairs.
3. Gandhi denied sex to his wife for decades
4. 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 man-
woman 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 twelve-
year-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 well-
written 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 “Non-
Violence.”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

(ngier@uidaho.edu)

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.”

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.

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
 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

[1]Letter to R. A. Kaur, March 18, 1947.

[2]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.

[3]Quoted in Girja Kumar, Brahmacharya: Gandhi and His Women Associates(New

Delhi: Vitasta Publishing, 2006), p. 90.

[4]The Collected Works of Mahatma Gandhi (New Delhi: Government of India

Publications, 1958), vol. 93, p. 340.

[5]Jawaharlal Nehru, Selected Works (New Delhi: Orient Longman, 1974), p. 349.

[6]Aldous Huxley, Do What You Will (New York: Doubleday, 1928), p. 45.

[7]William Bartley, Wittgenstein (Chicago: Open Court, 2nd ed., 1985).

[8]Quoted in Mehta, p. 203.

[9]Jeffrey Kripal, Kali’s Child (Chicago: University of Chicago Press, 1993).

[10]Gandhi, Young India 8 (January 21, 1926), p. 30.

[11]Quoted in Mehta, p. 211.

[12]Collected Works, vol. 79, p. 301.

[13]Ibid., vol. 96, p. 183.

[14]See Mehta, p. 201.

[15]Kumar, p. 294.
[16]Nirmal Kumar Bose, My Days with Gandhi(New Delhi: Orient Longman, 1974), p.
2.

[17]Pyarelal Nayar, Mahatma Gandhi: The Last Phase(Ahmedabad: Navajivan, 2nd ed.,
1966), vol. 1, bk. 2, p. 229.

[18]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.

[19]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.

[20]Cited in Bose, p. 171.

[21]Pyarelal, p. 214.

[22]Gandhi, Womans’s Role in Society(Ahmedabad: Navajivan Publishing, 1959), p. 8.

[23]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.

[24]Cited in Martin Green, Gandhi: Voice of a New Revolution (New York: Continuum,
1993), p. 261.

[25]Quoted in Mehta, p. 213.

[26]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.

[27]Cited in Metha, p. 44.

[28]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.

[29]Ibid., pp. 219, 220.

[30]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.
[31]Gandhi, Harijan (July 23, 1938), p. 192.

[32]V. S. Gupta, “Gandhi and the Mass Media” at http://mkgandhi-

sarvodaya.org/mass_media.htm, visited on May 30, 2006.

[33]Quoted in Pyarelal, p. 217.

[34]Gandhi’s Letters to Ashram Sisters, ed. K. Kalelkar and trans. A. L. Mazmudar

(Ahmedadbad: Navajivan, 2nd rev. ed., 1960), p. 94.

[35]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.

[36]Pyarelal, p. 223.

[37]As told to Bose, pp. 149-50.

[38]Devi-Mahatyma, 1.59 (Coburn translation).

[39]Agehananda Bharati, The Tantric Tradition (Westport, CT: Greenwood Press, 1965),
p. 202.

[40]Brahmavaivarta Purana, Rakriti-Khanda55.87, trans. Tracy Pintchman, The Rise of

the Goddess in the Hindu Tradition(Albany, NY: SUNY Press, 1994), p. 164.

[41]Bharati, p. 236.

[42]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).

[43]“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).

[44]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).

[45]Hevajra Tantra, trans. D. L. Snellgrove, excerpted in The World of the Buddha, ed.
Lucian Stryk (New York: Grove Press, 1968), p. 311.

[46]See Buddha’s Lions: The Lives of the Eighty-Four Siddhas, trans. and ed. James B.
Robinson (Berkeley: Dharma Publishing Co., 1979).
[47]Bharati, p. 21.

[48]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.

[49]Bharati, pp. 19, 200.

[50]Ibid., p. 20.

[51]Cited in Bose, p. 172.

[52]Collected Works, vol. 87, p. 14.

[53]Cited in Bose, p. 153.

[54]Gandhi,Harijan (June 29, 1947), p. 212.

[55]Quoted in Metha, p. 48.

[56]Douglas R. Brooks, The Secret of the Three Cities: An Introduction to Hindu Shakta
Tantrism (Chicago: University of Chicago Press, 1990), p. 58.

[57]Ibid., p. 69.

[58]Kumar, p. 90.

[59]See ibid., p. 97.

[60]Ibid., p. 317.

[61]Collected Works, vol. 96, p. 34.

[62]Kumar, pp. 145-46.

[63]Ibid., p. 152.

[64]Cited in ibid., p. 216.

[65]Collected Works, vol. 17, p. 375; vol. 16, p. 516.

[66]Ibid., vol. 16, p. 316. “Spiritual wife” found in ibid., vol. 18, p. 130.

[67]Kumar, pp. 223, 218.

[68]Ibid., p. 225.

[69]Collected Works, vol. 18, pp. 20, 71.

[70]Ibid., vol. 35, p. 70.

[71]Ibid., vol. 47, p. 49.

[72]Ibid., vol. 67, p. 117.

[73]Ibid., vol. 93, p. 204.

[74]Ibid., pp. 335-36.

[75]See Kumar, p. 7.

[76]Collected Works, vol. 70, p. 220.

[77]Kumar, p. 288.

[78]Collected Works, vol. 87, pp. 13-14, 15. “Non-violence of the brave” cited in Bose, p.
159.

[79]Quoted in Kumar, p. 321.

[80]Ibid., vol. 79, p. 238.

[81]Quoted in Metha, p. 203.

[82]Cited in Bose, p. 103.

[83]Cited in ibid., p. 134.

[84]Kumar, p. 331.

[85]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).

[86]Collected Works, vol. 93, p. 333.

[87]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.

[88]Collected Works, vol. 67, pp. 104-5.

[89]Mark Thomson, Gandhi and His Ashrams (Columbia, MO: South Asia Books, 1993),
p. 202.

[90]Collected Works, vol. 67, p. 117.

[91]Ibid., vol. 93, pp. 237-38.

[92]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).

[93]Cited in Bose, p. 171.

[94]Collected Works, vol. 93, p. 161.

[95]Ibid., p. 33.

[96]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).

[97]Ibid., pp. 364-66.

[98]Ibid., p. 333.

[99]Ibid., p. 338.

[100]Pyarelal, 2nd ed., vol. 1, bk. 2, p. 228.

[101]Quoted in Mehta, p. 211.

[102]Bose, p. 150.

[103]Ibid., p. 151.

[104]Ibid., p. 95.

[105]Ibid., p. 159.

[106]See Hugh Urban, Tantra: Sex. Secrecy, Politics, and Power in the Study of Religion
(Berkeley, CA: University of California Press, 2003), p. 67.

[107]Mahanirvana Tantra 7.13, 22, cited in Urban, p. 65.

[108]
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.
[109]
Kripal, p. 118.
[110]
Kathamrita2.62; 5.140-41 (trans., Kripal); see The Gospel of Ramakrishna, p. 701.

[111]From the Ramakrishna Mission website at

http://www.sriramakrishna.org/sdlife.htm, accessed on June 9, 2006.

[112]Cited in Urban, p. 93.

[113]
P. B. Saint-Hilaire, The Future Evolution of Man(Pondicherry: All India Press, 1963),
p. 148.
[114]
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.

[115]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.

[116]Huxley, p. 45.

India the failed state is breaking up

Criticism of Benazir Bhutto’s 5E Campaign program

Criticism of Benazir Bhutto. Pre-Assassination

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Pakistanis want to hear “Thank You” from the ingrate Americans. Nothing is good
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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-his-
failures-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-stories-

of-mohandas-gandhi-his-failures-sexual-perversion/

Nehru’s tyrst with Homosexuality

http://moinansari.wordpress.com/2007/12/26/jawahar-lal-nehru-tryst-with-
homosexuality-or-experimentation-nehru-dated-edwina-lord-mountbatten-both-or-a-
menage-de-trois/

Sex in Space: The details

http://moinansari.wordpress.com/2007/12/09/sex-in-space-did-elena-cosmonauts-
kondakova-and-valery-polyakov-carry-on-carnal-cosmic-coupling-did-astronauts-jan-
davis-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 !

Mohammed Yunus

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.

• 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

• 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.