Devote Hindu Gandhi is a construct of our own design, a tailored myth.

Two subjects have been a constant source of contemplation and frustration throughout my fading recollections: God and Gandhi. Both have profoundly influenced my life, and much of my journey has revolved around exploring these ideas. Every time I believe I have found clarity, new questions arise, as both embody humanity's most enduring inquiries: "Who am I?"

I have no significant accomplishments to my name. I am not wealthy, well-known, or professionally successful. I hold no prestigious titles, nor have I published works or impacted society in any measurable way. I have not transformed into what is considered a successful or an exceptional human being. My only achievement has been my refusal to embrace conventional views of life, success, or popularity. I remain intensely private and ordinary. Yet, these ideas—God and Gandhi, two mainstream subjects—have disrupted my otherwise quiet life, persistently pulling me toward self-exploration.

The complexity between these two lies in their duality as both faith and belief. They simultaneously uphold and defy logic, existing in a space that cannot be proved right or wrong. Leaving aside God for a moment, let's focus on Gandhi.

Gandhi claimed to be a devout Hindu, yet he rarely visited temples or engaged in traditional Hindu rituals like pooja or yagna. His philosophy aligned with pluralistic Vaishnavism, which diverges from the monotheistic Shaivism many Hindus follow. Still, he advocated for unity with God for all. Gandhi frequently discussed Dharma yet promoted "Satya" (truth) as life's true objective, a post-Dharmic concept in Vedic philosophy. He viewed sacrifice as the path to truth but never relinquished his power to persuade others toward his goals. In fact, Gandhi maintained his beliefs throughout his life while sacrificing everything material. His life is filled with complexities and controversies, illustrating his political negotiation between material and spiritual sacrifices.

In this country's history, religion has been intertwined with a political struggle between material and spiritual power. One group draws power from material wealth and sacrifices, while another rejects materialism, deriving power from spiritual austerity. Despite these contradictions, both factions assert their beliefs as morally and ethically superior. In essence, Hinduism has been a battleground for these competing ideologies.

All religions originating in India have been influenced by this power struggle. Jainism emerged to resolve it, only to split along the same lines. Buddhism introduced the middle path to address the issue, while the Ajivikas accepted defeat as "fate." Hinduism attempted to solve this through principles like Rita, Dharma, Satya, and Tatya, but when that failed, it embraced the Ajivikas' fatalism, leading to the rise of the Bhakti movement. These religions also created philosophical schools and epics like the Ramayana and Mahabharata to explore this conflict between materialism and its rejection.

This power struggle has persisted for centuries, with both sides vying for dominance through patronage. Gandhi likely recognized this dynamic and incorporated elements from both sides into his "experiments."

In "My Experiments with Truth," Gandhi stated he wouldn't accept beliefs without empirical proof. Though he claimed to be a devout Hindu, he was among the first leaders to challenge the Vedas and scriptures for tangible results. He subjected Hinduism's principles to real-world experimentation, much like a modern artist pushing boundaries and questioning religious conformity.(including  his sexual experiments and reinterpretation of religious tenets.)

Although he identified as a Hindu, Gandhi adopted the Buddhist middle path to challenge Hinduism's ritualistic and materialistic elements, which he saw as disconnected from the lives of ordinary people. He also embraced Bhakti, rejecting ritualism and Vedantic ideology to innovate a new path of devotion. Gandhi continuously redefined Hinduism through his experiments as a practical way of life.

At the beginning of this text, it was mentioned that Gandhi, like God, is complex, walking a delicate path between conservatism and pragmatism, experimenting with life to create something new while presenting it as ancient.

As an experimenter, Gandhi faced criticism from traditionalists for deviating from rituals and theoretical norms. Yet, Gandhi offered dignity and validation for those who struggled with materialism and spiritualism. He assured that neither wealth nor poverty diminished a person's worth in a spiritual world. This reflects the essence of the Indian way of life, which has consistently challenged dominant discourses through innovation, leadership, and experimentation. Gandhi's approach threatened both ritualists and theorists, who couldn't accept that their views might be subject to experimentation or displacement. So, they killed Gandhi.

Mahatma Gandhi was not a devout religious Hindu in the conventional sense but an experimenter and pragmatist. He left behind a legacy of failed experiments and successful innovations, which can be continued or tested further. This leaves ordinary artists like me haunted by his experiments.