As Mohandas Karamchand Gandhi’s motorcade traversed along the Signal Pagoda Road in Rangoon (now Yangon), a young Indian boy, watching from up in a coconut tree, clapped his hands in glee. Unfortunately, he lost his grip and fell down. This visit, in 1929, was Gandhi’s third and longest in Burma. His first two visits, in 1902 and 1915, impressed him with particular views of Buddhism, Burmese women, and the complicity of the Indian diaspora in the British occupation. The third visit — shortly before the Salt March and Gandhi's imprisonment in Poona — was more significant. It took Gandhi to Rangoon, Prome, Moulmein, Pyinmana and Mandalay, bringing him in contact with monastic and lay Burmese nationalist leaders, students, and the Indian community. Gandhi & the Indian diaspora On March 7, 1929, crowds of Burmese and Indians gathered at Rangoon port to welcome Mahatma Gandhi. Many were later arrested by the colonial government for making seditious speeches against the British. Yet the arrests only increased support for the movement. It was during this visit that Gandhi made his first conscious effort to engage directly with audiences in Burma. Upon his arrival, he stayed with his old friend P J Mehta in his lavish residence near the Shwedagon Pagoda. “It was Gandhi’s first and last overtly political visit to Burma,” notes academic Penny Edwards in Rethinking Gandhi and Nonviolent Rationality: Global Perspectives (2009). Touring Rangoon, Mandalay, Moulmein, and Toungoo, Gandhi gave numerous speeches to audiences in the thousands, comprising Burmese monks and laity as well as Indian diaspora. Edwards argues that although he once again reprimanded Burma’s Indian community for their role in assisting colonialism, they were his major hosts and sponsors. She writes, “This scenario was complicated by the fact that Indian merchants in Burma effectively emerged as Gandhi’s commission agents for his satyagraha movement in Burma and beyond”. While Gandhi was quick to denounce their ambivalent position as economic beneficiaries of the empire, he remained logistically and financially dependent on them during his Burmese tour. Colonial conquest and Gandhian resistance in Burma The brutality of Britain’s conquest of Burma— waged through three successive wars in 1824, 1852, and 1885 – fuelled deep resistance among the Burmese. One of the early figures to channel this discontent into dissent was a Burmese monk named U Ottama, who was deeply influenced by India’s satyagraha movement. As Edwards notes, “U Ottama’s encounters with Gandhi's ideology and praxis coincided with the search by an energetic, frustrated and intellectually gifted group of youth, for new forms of resistance”. Gandhi’s philosophy and social activism offered a fresh perspective to the predominantly Western-educated, and dressed, secular leaders of Burma’s nationalist movement. Emphasising self-purification and penance, Gandhi exhorted lay people as well as monks to “revolutionise life” by rejecting rigid traditions and the stranglehold of scriptures, and instead to interpret the teachings of the Buddha through their hearts. During a speech in Mandalay on March 18, 1929, as cited by Edwards, Gandhi urged his Buddhist audience to “explore the limitless possibilities of non-violence,” to study the doctrine of ahimsa—“one of the greatest truths the world can ever have”—and to practise it “in every act of your lives.” Impressed by the artistic superiority of the Burmese spinning wheel, Gandhi preached swadeshi, urging a boycott of foreign-manufactured cloth. He appealed particularly to women, urging them to discard foreign silks and English umbrellas for homespun cloth. On March 13, 1929, while addressing students in Rangoon, he said that true patriots must begin by purifying their own hearts. To Gandhi, women offered both the means and the platform for the success of swadeshi: they could weave the essence of the nation into fabric and adorn it. In Moulmein, he praised women's industry and organisational capacity, while detesting their habit of smoking and wearing foreign clothes. By now, Burma’s nationalist leadership had become sharply divided. While one school was committed to constitutional struggle, another turned to Gandhian satyagraha. Strategically, some leaders advocated separation from India as the fastest route to representative government, while others—sharing Gandhi’s view—believed strength would come through unity, and that Burma’s fight for self-rule should remain aligned with India’s broader anti-colonial struggle. But what was Gandhi’s view on Burmese separation? Separation of Burma By the time of Gandhi’s 1929 visit to Burma, it had become clear that he was one of the most high-profile proponents for Burma’s separation from the Indian Empire. “Like many Hindus,” notes Sam Dalrymple in Shattered Lands: Five Partitions and the Making of Modern Asia (2025), “Gandhi identified India with Bharat – the holy land of the Mahabharata Hindu epic. Neither Burma nor Arabia featured in the epic, and thus many Hindu nationalists felt that these regions should be separated off from India.” At one of his rallies, he addressed the question of separation— declaring that Burma was “not what we call Bharatvarsha [the land of Bharat].” Dalrymple writes that Gandhi said Burma was “.not part of ancient India’s Hindu geography— and that Indians should act like guests in a foreign country there”. Later, he expanded on this, saying: “it would only be worth the while of Burma to remain part of India if it means a partnership at will on a basis of equality with full freedom for either party to secede whenever it should wish”. However, the Burmese masses protested against the talk of separation from India to an extent that took Gandhi by shock. “The cry for separation has created a gulf between the Burmese and the Indians,” he said, as cited by Dalrymple. Offering to leave the Burmese to decide their fate, Gandhi prepared to leave Burma. Dalrymple concludes that his visit, in hindsight, became a crucial moment in Burma’s eventual separation from India.
