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.

When it comes to iconic figures, the more revered they are, the more people love to poke holes in their legacy. The phenomenon of slandering Mahatma Gandhi has produced a steady stream of stories that sound scandalous but crumble under scrutiny. Below we unpack the 10 totally baseless tales that keep resurfacing, showing why each one falls apart when examined closely.

10 Totally Baseless Tales Unveiled

10 Gandhi Was A Racist

In 1893 Gandhi set foot in South Africa, ostensibly to champion the rights of Indian expatriates. While there, he made a handful of remarks about the African population that, by today’s standards, read as deeply offensive.

Numerous biographies recount these statements, labeling him a “racist” – and there is a grain of truth. Gandhi once described Africans as “troublesome, very dirty, and live like animals,” branding them “savages” and repeatedly using the slur “kaffirs.”

That kernel of fact is undeniable – the youthful Gandhi harbored prejudiced views. Yet condemning him for those early comments is akin to judging the Apostle Paul solely on his pre‑conversion actions. Gandhi’s worldview evolved dramatically over the ensuing decades.

Later, Gandhi championed an “awakening” in South Africa, urging a revolution that would secure African rights. He instructed his followers to experience the same restrictions imposed on black citizens, ensuring they understood the oppression firsthand. He also dismissed the romanticized notion of the “noble savage,” insisting, “They are certainly noble, but no savages.”

When the movement he inspired reached fruition, Nelson Mandela explicitly cited Gandhi as an influence on Africa’s emancipation, acknowledging Gandhi’s early biases but emphasizing his ultimate commitment to justice.

Mandela summed it up: “Gandhi must be forgiven those prejudices and judged in the context of the time and circumstances. We are looking here at the young Gandhi, still to become Mahatma, when he was without any human prejudice save that in favor of truth and justice.”

9 Gandhi Supported The Caste System

Author Arundhati Roy penned an entire volume denouncing what she termed “The Gandhi Myth.” In it she proclaimed, “It is time to unveil a few truths,” before accusing Gandhi of backing the caste hierarchy.

The caste system, an ancient stratification, divides humanity into five groups. At the apex sit priests and teachers, while those deemed “untouchables” – such as street sweepers and latrine cleaners – occupy the lowest rung.

Accusing Gandhi of championing this structure sounds absurd. Historical records show that in 1932 he embarked on a hunger strike expressly to protest the caste system’s injustices.

There is a minute, out‑of‑context fragment that fuels the allegation: Gandhi, as a Hindu, accepted the doctrinal notion that birth determines caste. Yet he simultaneously argued that everyone should have the opportunity to ascend socially and vehemently opposed discrimination.

He famously declared the caste‑based religion “stinks in my nostrils,” insisting that such a practice could not be considered true Hinduism.

Thus, while Gandhi’s personal faith acknowledged caste as a cultural reality, his public stance was unequivocally anti‑caste, aligning his actions with the fight for equality.

8 Gandhi Left His Father’s Deathbed For Sex

One anecdote that frequently surfaces in sensationalist listicles recounts Gandhi abandoning his dying father’s bedside to indulge in sexual activity.

This story is indeed documented, as Gandhi himself narrated it. At age sixteen, he claimed to have been seized by what he termed the “grip of lust,” prompting him to leave his father’s side for the night and join his wife, Kasturba. In doing so, he missed his father’s final breath.

The tale gains its shock value because Gandhi framed it as a pivotal, self‑critical moment that revealed the perils of desire. He asserted that this episode cemented his lifelong vow to abstain from wine, meat, and sexual relations, limiting intimacy to procreation alone.

When viewed alongside his South African activism, this episode appears as part of his broader origin story – a moment of personal failure that spurred his later moral rigor.

Nevertheless, the episode is essentially Gandhi’s own dramatization of an otherwise ordinary event: a son sitting beside a dying parent, briefly stepping away to join his spouse. The sensational spin stems more from his retrospective moralizing than from any scandalous conduct.

In short, the narrative illustrates how Gandhi’s self‑reflection transformed a mundane family moment into a cautionary tale about lust and discipline.

7 Gandhi Slept Nude With His Teenaged Great‑Niece

Perhaps the most unsettling rumor concerns Gandhi’s approach to sexuality, especially his “purity tests” involving women, including his own great‑niece.

In his later years, Gandhi sought to eradicate sexual desire entirely, proclaiming an ambition to become “a eunuch mentally.” To gauge his resolve, he invited women – among them his great‑niece – to share a bed with him while naked, using the arrangement as a personal experiment.

Admittedly, this practice strikes many as bizarre. It was not a cultural ritual; rather, it was an idiosyncratic method Gandhi employed to confront his own chastity vows.

Critics argue that such conduct hints at perversion, suggesting an unconscious struggle with his self‑imposed celibacy. However, there is absolutely no evidence that Gandhi ever touched any participant inappropriately.

Women who were present, such as Sushila Nayar, have consistently reported that they slept beside him “as I would with my mother.” Similarly, his niece Manu described the experience as akin to being placed “with great love,” comparable to a mother’s care.

Gandhi never attempted to conceal these sessions. When rumors began circulating, he openly discussed them, insisting there was nothing hidden or untoward about his actions.

6 Gandhi Called Hitler His “Friend”

Joseph Lelyveld, in a scathing biography, highlighted a passage where Gandhi addressed Adolf Hitler as “Dear friend,” using it as proof of a cozy relationship.

This is a textbook example of how context can flip a narrative. Gandhi indeed opened a letter to Hitler with “Dear friend,” but the surrounding text reveals a fervent appeal for peace.

The missive reads, “You are today the one person in the world who can prevent a war which may reduce humanity to the savage state. Must you pay that price for an object however worthy it may appear to you? Will you listen to the appeal of one who has deliberately shunned the method of war not without considerable success?”

Gandhi’s courteous tone was a strategic choice, intended to persuade the dictator to abandon hostilities. The “friend” salutation was a diplomatic device, not an endorsement of Hitler’s policies.

Thus, the claim that Gandhi counted Hitler among his friends is a distortion; the reality is a peace‑seeking plea cloaked in polite language.

5 Gandhi Told The Jews To Kill Themselves

A particularly incendiary quotation attributes to Gandhi the statement, “The Jews should have offered themselves to the butcher’s knife. They should have thrown themselves into the sea from cliffs.”

Predictably, this line has been wielded to paint Gandhi as callous toward Holocaust victims. Yet, when examined in full, the remark emerges from Gandhi’s radical pacifist philosophy.

Gandhi often extolled self‑sacrifice as a moral ideal. In one of his many fast‑to‑death protests, he proclaimed, “This is a god‑given opportunity that has come to me, to offer my life as a final sacrifice to the downtrodden.”

His worldview held that non‑violence should prevail even under the most harrowing circumstances. He believed that responding to aggression with violence only perpetuated the cycle of suffering.

Applying this principle to the Holocaust sounds extreme, but Gandhi’s broader conviction was that truth is universal. He argued, “Every truth—if it really is truth—presents itself as universal, even if it is not the whole truth.”

In short, the quote reflects an abstract, absolute pacifism rather than a literal exhortation for Jews to commit suicide.

4 Gandhi Told Britain To Surrender To The Nazis

Graeme Donald, in his polemical work, claims Gandhi urged Britain to capitulate to Nazi Germany, portraying him as a sympathizer.

The claim hinges on a selective excerpt where Gandhi allegedly downplays Hitler’s evil. However, the broader context reveals a steadfast anti‑war position.

Gandhi conceded that Hitler represented the gravest threat to humanity, stating, “If there ever could be a justifiable war in the name of and for humanity, a war against Germany, to prevent the wanton persecution of a whole race, would be completely justified.”

Nevertheless, Gandhi’s philosophy rejected armed conflict outright. He advocated for the Allies to confront Nazism “without arms,” arguing that victory achieved through violence would condemn humanity’s moral fabric.

His counsel, while arguably impractical, stemmed from a belief that the means mattered as much as the ends. The bombing of Hiroshima and Nagasaki, while ending the war, illustrated the moral quandary Gandhi feared.

Thus, the assertion that Gandhi told Britain to surrender to the Nazis is a gross misrepresentation; he merely urged a non‑violent approach to ending fascism.

3 Gandhi Told His Own Son He Was Better Off Dead

The film “Gandhi, My Father” dramatizes the fraught relationship between Gandhi and his son, Harilal, presenting it as a clash of principles.

The tension was genuine: Harilal’s life spiraled into alcoholism and, tragically, the sexual assault of his own seven‑year‑old daughter, an act that horrified Gandhi.

Despite the turmoil, Gandhi continued to correspond with Harilal, imploring him to abandon alcohol. One of his letters famously reads, “I wish that you would rather die than resort to alcohol.”

This stark phrasing has been weaponized to portray Gandhi as callously suggesting his son’s death. In reality, the remark emerged from a father’s anguish over his child’s self‑destructive behavior, especially given the heinous crimes involved.

Gandhi’s emotional response, while severe, reflects his deep disappointment and concern for the moral decay he witnessed in his son.

Thus, the claim that Gandhi simply told his son he was better off dead ignores the broader familial tragedy and the context of his plea.

2 Gandhi Let His Supporters Rot In Prison

Andrew Roberts, in a lengthy essay, castigates Gandhi for allegedly abandoning thousands of followers who were incarcerated during the freedom struggle.

The critique cites Gandhi’s three suspensions of the movement between 1900 and 1922, suggesting he left “more than 15,000 supporters” to languish in jail.

However, every activist involved was fully aware of the inherent risk. Gandhi consistently warned participants that imprisonment was a likely consequence, stating, “It takes courage to resist and not strike back. It takes courage to risk going to jail.”

His strategic pauses were deliberate, designed to prevent escalation into violence. For instance, the 1922 suspension followed a violent incident where followers burned a police station with twenty‑two occupants inside.

Gandhi’s overarching goal was to secure India’s independence without bloodshed. When supporters resorted to violent tactics, he intervened to steer them back toward non‑violent resistance.

Consequently, the portrayal of Gandhi as a neglectful leader ignores his explicit intent to safeguard both his followers and the moral integrity of the movement.

1 Gandhi Refused To Let Doctors Save His Wife’s Life

A widely circulated claim, echoed by Harvard’s The Crimson, alleges that Gandhi deliberately denied his wife Kasturba life‑saving penicillin, leading to her death.

The fact is accurate: Gandhi refused the injection, but his reasoning was not xenophobia. The penicillin formulation contained animal‑derived ingredients, conflicting with Kasturba’s strict vegetarianism and Gandhi’s belief in preserving the soul over the body.

To Western observers, this decision may appear callous, yet within the Gandhi household, the ethical dilemma centered on aligning medical treatment with deeply held dietary and spiritual convictions.

Gandhi’s own health later required Western medicine; he took quinine, an oral remedy derived from tree bark, free of animal products, demonstrating a nuanced approach rather than outright rejection of all foreign drugs.

The tragedy of Kasturba’s passing haunted Gandhi, prompting lifelong introspection about the balance between principle and compassion.

While some portray him as a heartless figure, the reality reflects a complex interplay of cultural values, personal ethics, and the painful consequences of adhering to them.