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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Did Mahatma Gandhi sleep with virgins?

August 13, 2004

Dear Cecil:

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. 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 ultimate yin to replenish the yang.'" Now, far be it from me to disparage anyone's best-intentioned efforts to have his yang replenished. Still, I confess that this Gandhi-virgin-sandwich yarn pushes the needle of my BS detector way into the red. Did Gandhi indeed kip with preteen jail-quail? If so, what was his source of supply?

— David English, Somerville, Massachusetts

Well, they weren't 12. They also weren't all virgins; so far as is known they worked solo rather than in pairs; and Gandhi claimed he wasn't trying to rejuvenate his manly energy but rather prove he had it under control. In all other respects, however, the tome you cite (whatsamatter, David, the bookstore was out of The South Beach Diet?) is 100 percent accurate: the leader of the movement to free India of the British yoke did sleep with young females--and what's more, both parties were often naked at the time. He was 77 when this odd practice came to light, and from what we know sleeping was all they did. However, when a renowned holy man of any age pulls a stunt like this, he takes the chance that it'll turn up in a book with a title like The Sexual Teachings of the White Tigress.

Mohandas Gandhi's sleeping arrangements attracted public attention during the winter of 1946-47, when he was trying to quell violence between Muslims and Hindus in the Noakhali district in what is now Bangladesh. It came out that Gandhi was bunking nightly with his 19-year-old grandniece, Manu. In part this was an effort to stay warm in the winter chill, but Gandhi soon acknowledged there was more to it: he was testing his vow of brahmacharya,or total chastity in thought and deed. If he could spend the night in a woman's embrace without feeling sexual stirrings, it would demonstrate that he had conquered his carnal impulses and become "God's eunuch." It turned out that Manu was not his first brahmacharya lab partner--he'd also recently gotten naked (partly, at least) with another young woman in his extended family, starting when she was 18.

Unschooled as you are in the mysteries of the East, David, you scoff--and to be frank, there were quite a few raised eyebrows in India. One of the most vocal critics was Nirmal Kumar Bose, a university lecturer who served as Gandhi's interpreter in Noakhali. While conceding that no hanky-panky had taken place (Gandhi and his entourage typically all slept in the same room) Bose protested that the master was exploiting the women, each of whom felt she had a special place in his affections and became "hysterical" if slighted. (Here I follow the account by author Ved Mehta in his 1976 New Yorker series on Gandhi and his followers.) Gandhi, far from being abashed, vigorously defended himself in meetings, letters, and articles, arguing that making a woman "the instrument of my lust" would be far more exploitative than what he actually did.

Remarkably, the critics eventually quieted down. Even Bose, who quit in protest and later discussed the issue in a book, My Days With Gandhi, remained an admirer. Gandhi continued to sleep with women until his assassination in 1948, and the matter is little remembered today. The esteem in which Gandhi was held no doubt partly accounts for the lack of repercussions, along with his advanced age. His notoriously eccentric views on sex may have been a factor too. Gandhi believed that sex for pleasure was sinful (for that matter, he felt eating chocolate was sinful), that sexual attraction between men and women was unnatural, and that husband and wife should live together as brother and sister, having sex only for purposes of procreation. (I take most of this from a memoir by journalist William Shirer, another admirer.) He swore off sex at age 36, required a similar vow of his disciples, and publicly freaked when he had a nocturnal emission in 1936 at age 67. Many hearing him rationalize his unusual blanket substitute probably figured, eh, that's the mahatma for you. (For what it's worth, the kinkier takes on the story--e.g., that Gandhi was regularly massaged by naked women--have no basis in fact that I can discover.) Whether or not you buy the notion that he didn't get off on contact with his very young bedmates (or feel that that would make it any less creepy), it says something about this profoundly strange guy that you can hear his claim that naked sleepovers were tests of purity for both participants and go: You think?

— Cecil Adams

Sookta Sumana

Friday, December 6, 2013

POLITICALLY CORRECT SEX CLOSET OF MAHATMA GANDHI IS NOW OPEN ?

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

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

Did Mahatma Gandhi sleep with virgins?

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