The world knows Mohandas Karamchand Gandhi as the gentle, steadfast champion of non‑violence, yet the saga of his life is peppered with ten curious controversies that reveal a far more complex figure. Below we peel back the glossy veneer and examine the stories that continue to spark debate among historians and critics alike.
1 His Sex Life
“Was Gandhi gay?” splashed headlines worldwide after private letters between Gandhi and his close associate Hermann Kallenbach were made public in 2013. The two had lived together from 1907 to 1909 while in South Africa, and Gandhi’s missives to Kallenbach were peppered with playful salutations like “My dear Lower House,” signed “Sinly yours, Upper House.”
Beyond that correspondence, other accounts paint a picture of Gandhi sleeping alongside young women. Grand‑niece Manuben, aged 18, and Abha, the 16‑year‑old wife of his grand‑nephew, are said to have shared his bed in the nude on several occasions. Gandhi purportedly framed these encounters as a way to master self‑control, yet critics argue that he simultaneously forbade other men from sharing their wives, suggesting a double standard.
Scholars remain split: were these actions a misunderstood spiritual exercise, or did they cross the line into exploitation? The debate continues, with no clear consensus on whether Gandhi’s private conduct aligns with the moral pedestal on which he is often placed.
2 A Very Odd Husband
Gandhi’s advocacy of celibacy extended into his marriage with Kasturba, who endured years of sexual denial after bearing his children. Further, the Mahatma is alleged to have limited her ability to keep gifts and, early in their union, compared her to a meek cow—a comment that has long sparked outrage.
When Kasturba fell gravely ill in 1943, Gandhi reportedly wrote to her, emphasizing that his struggle was “religious and therefore quite pure,” urging her not to be unhappy despite the looming threat of death. He also opposed doctors administering penicillin, deeming the foreign medicine unsuitable, and left her fate to divine will. She passed away on February 22, 1944, after months of suffering.
Ironically, when Gandhi himself contracted malaria, he initially resisted quinine but ultimately consented to treatment to survive. Great‑grandson Tushar Gandhi argues that the refusal of penicillin was rooted in Kasturba’s strict vegetarianism, not cruelty, attempting to contextualize the controversy.
3 Treatment Of His Own Son
Gandhi’s relationship with his eldest son, Harilal, was fraught with tension. Harilal yearned for an independent life, a wish the Mahatma struggled to accommodate. He accused his father of imposing a “delusion” of enlightenment, and even wrote to Kallenbach, lamenting Gandhi’s neglect of his family.
Harilal’s rebellion escalated: he converted to Islam, publicly denounced his father, and was effectively disowned. Gandhi instructed relatives to withhold support, and when Harilal received aid from a younger brother, Gandhi reportedly barred further assistance. After Gandhi’s assassination, a disheveled Harilal joined the funeral procession, barely recognizable, and died a few months later in June 1948, reportedly as a drunkard.
Further controversy erupted when Gandhi accused Harilal of raping his own daughter in 1935, later claiming he would rather see his son die than succumb to alcoholism. Tushar Gandhi counters that the media misrepresented the incident, clarifying that the alleged assault involved Harilal’s sister‑in‑law, not his daughter, and that Gandhi’s harsh words were a plea for sobriety rather than a death wish.
4 Views On Education And Progress
Education became a battlefield between Gandhi and his son Harilal, who aspired to become a barrister. Gandhi, however, denied his children formal schooling, arguing that young minds should remain close to their parents and avoid colonial institutions that he believed perpetuated Western bias.
He rejected enrollment in elite schools and missionary colleges, emphasizing that separation from family would erode the very values he championed. Moreover, Gandhi promoted the concept of “unlearning,” asserting in 1909 that India’s salvation lay in discarding the last fifty years of imported infrastructure—railways, telegraphs, hospitals, and the legal profession. Jawaharlal Nehru, India’s first Prime Minister, contested this view, criticizing Gandhi’s glorification of poverty and suffering.
While Gandhi’s educational philosophy stemmed from a desire to preserve cultural integrity, many saw it as an extreme stance that risked stifling progress and modern development.
5 Was He To Blame For The Partition Of India And Pakistan?
Some historians lay much of the sub‑continent’s post‑independence turmoil at Gandhi’s feet, accusing him of naïve appeasement that paved the way for Muhammad Ali Jinnah’s demand for a separate Muslim nation. Critics claim his push for Hindu‑Muslim harmony back‑fired, acting as a “boomerang” that facilitated the creation of Pakistan in 1947.
A more radical narrative suggests that Gandhi’s conciliatory approach stemmed from a traumatic beating he suffered in 1908, when a mob left him half‑dead with a split lip. Supposedly, the incident instilled a fear that made him reluctant to confront communal violence head‑on.
Adding a layer of intrigue, conspiracy theorists allege Gandhi was an Illuminati pawn—a Freemason allegedly employed by MI6 to engineer partition, thereby setting the stage for a New World Order. Though far‑fetched, such theories illustrate the depth of controversy surrounding his political legacy.
6 Racial Discrimination
A 2003 statue in Johannesburg meant to honor Gandhi’s anti‑racist work instead ignited debate over his own racial remarks during his South African years. In an 1896 speech, Gandhi described Europeans as seeking to reduce Indians to the status of “raw kaffir,” a slur considered more offensive than the N‑word.
He painted native Africans as lazy hunters whose sole ambition was to acquire cattle and marry, portraying them as living in “indolence and nakedness.” Gandhi’s writings often elevated Indians while deriding black Africans, suggesting they were less industrious and contributed little to society.
These statements stand in stark contrast to his later reputation as a champion of equality, prompting scholars to grapple with the paradox of a man who fought oppression abroad while harboring prejudiced views at home.
7 The Bambatha Rebellion
The 1906 Bambatha Rebellion saw Zulu tribes rise against British tax policies, resulting in a brutal crackdown that claimed 3,000‑4,000 Zulu lives, with thousands more imprisoned or flogged. British casualties were minimal, with only 25 soldiers lost.
Gandhi’s involvement sparked controversy: before volunteering for World War I, he urged the British to recruit Indian volunteers to fight the Zulus, hoping to earn favor and legitimize Indian citizenship. Critics argue this move was motivated by racism, as Gandhi organized stretcher‑bearers for the wounded but dismissed the campaign as a waste of Indian lives.
Some suggest the experience altered Gandhi’s perspective, prompting him to reassess his earlier attitudes after witnessing the British’s harsh treatment of the Zulus, potentially sowing the seeds of his later compassion for the oppressed.
8 The Death Of William Francis Doherty
In the controversial book *Gandhi: Behind the Mask of Divinity*, the murder of American engineer William Francis Doherty is recounted. On November 19, 1921, rioters attacked Doherty, gouging out his eyes and leaving him to die in the scorching sun before he was taken to a hospital where he expired within minutes.
His widow, Annette Doherty, later approached Gandhi seeking answers. According to her deposition, a Gandhi representative first inquired about a “price” for her silence regarding the incident. When she finally met Gandhi, he reportedly explained that the movement enjoyed American sympathy and that exposing the tragedy could jeopardize that support.
The episode remains a point of contention, with scholars debating whether Gandhi’s handling of the situation reflected strategic silence or an attempt to suppress uncomfortable truths about his movement’s violent outbursts.
9 He Suggested Surrendering To Invaders And Leaving India To Anarchy
The battles of Imphal and Kohima, where Indian troops defended against Japanese forces, received scant recognition because India was still fighting under British command. Gandhi, however, intensified his “Quit India” campaign during World War II, urging the British to leave even as Japanese troops loomed.
He believed that if divine will could not protect the nation, then anarchy might be preferable, trusting India would eventually resolve its own problems. Critics argue this stance showed a dangerous detachment from the grim realities of war, potentially inviting chaos.
Gandhi even suggested that the Japanese should be allowed to occupy as much of India as they wished, while Indians should practice non‑cooperation to make the invaders feel unwelcome. He also called for Britain to surrender to the Nazis, urging non‑violence to extend even to “Herr Hitler and Signor Mussolini,” a stance many deem naïve or dangerously passive.
10 Mass Suicide Of Jews
When confronted with the horrors of the Holocaust, Gandhi wrote to Adolf Hitler, addressing him as “Dear Friend” and pleading for peace. He argued that the Jews should adopt the same non‑violent stance, even suggesting they commit mass suicide as a form of heroic sacrifice.
In a biographical interview, Gandhi reportedly affirmed that the Jews should willingly offer themselves to the “butcher’s knife” or leap from cliffs into the sea, believing that such self‑sacrifice would give their deaths greater moral weight.
These statements have been condemned as callous, raising profound ethical questions about the limits of non‑violence and whether Gandhi’s idealism ignored the brutal reality of genocide.
11 The Snub For The Nobel Peace Prize
Despite being nominated five times—in 1937, 1938, 1939, 1947, and 1948—Gandhi never received the Nobel Peace Prize. Committee members argued that he was too much of an Indian nationalist, or that he had become a conventional politician, lacking the profile of an international humanitarian or peace‑conference organizer.
In 1948, the year of his assassination, the Nobel Committee announced that no award would be given because there was “no suitable living candidate.” Many interpreted this as an implicit acknowledgment that Gandhi was the de‑facto winner, yet the prize was not awarded posthumously, adhering to tradition.
Debates persist about whether the Nobel snub reflects an oversight of Gandhi’s contributions or a deliberate decision based on his political posture, leaving his legacy both celebrated and contested.