As a point of entry, let us focus on the indictment that Manabendra Nath Roy made in his 1938 book on fascism with regard to the form and content of Gandhian politics: he prophesied that if Gandhian politics continued the way it was practiced by MK Gandhi, it would, sooner or later, end up in fascism. Simple minded as we are, we may take the emergency declared and performed to perfection by Indira Gandhi, former prime minister of India, to be the high point of the manifestation of the political prophecy of Roy. Doing that would be stupidity of the highest order. The point is that it is not by equating Gandhism with Indira Gandhism that we should understand Roy's indictment because Indian National Congress, which was instrumental in openly displaying the fascistic content of the state, was a movement that, in Gandhi's eyes, had lost its relevance when India achieved independence and had to be liquidated then and there. So there is no point in making Gandhi responsible for the metastases and power-desires that were/are the characteristic marks of Indian National Congress in the post-independent era.
In order to understand the fascistic content of the politics represented by Gandhi, it is better to study "the structure of the everyday life", to use the subtitle of the French historian Fernand Braudel's ground-breaking work Civilization and Capitalism, that we the political beings are supposed and forced to live. The point is: there is a difference between the power exercised by people who occupy the positions of power and people who do not occupy power positions. The first one is naked, coercive and visible, whereas the second one is disguised, consent-driven, and invisible (yep, the very good old point our bad young foe Gramsci made, which I unashamedly repeat. But Eqbal Ahmad said that it is in the nature of "truth" to be repetitive!). The power exercised by people who are apparently outside the 'power points' of the hierarchical power-machine known as the nation-state by resorting to the logical and argumentative framework of those who are in power, is much more oppressive and clogging than the naked exercise of repressive and coercive power by power holders. In fact, the paper money of state power is backed strongly by the solid gold of beliefs, prejudices and practices of the tax-paying and politically correct citizens. It is such an exercise of disguised everyday-life power that the Malayalam poet and activist Sugathakumari and one of the known Gandhian thinkers in Keralam K Aravindakshan (also, a good old friend of mine, who helped me by lending the book Saraswathi Vijayam in 2000 when it was not available in the market) displayed in their article published in the Mathrubhoomi newspaper on August 27, 2014.