________________
100
YM, M. K. Gandhi, op.cit, p. 5. CIP, B. K. LAL, (Motilal Banarasidas, New Delhi, 1978), pp. 110111. Samantabhadra, RKS, 3.7, op. cit., p.119 Sankalpātkrtakāritamananādyogatrayasyacarasattvān.
Na hinastiyattadāhuḥsthūlavadhādviramanamnipuņāḥ. 96
Ibid, 3.8, p.122 Chedanabandhanapīdanamatibhārāropaņamvyaticārāḥ.
Ahāravāraṇāpicasthūlavadhādvyuparatehpañca. 97
CWMG, 72:23031 and M. K. Gandhi, Harijan, cited in R. K. Prabhu and U. R. Rao, The Mind of Mahatma Gandhi (Navajivan Publishing House, Ahmedabad, 1967, in soft copy), p.132. YM, M. K. Gandhi, op.cit, pp. 6-7. Amstcandra Sūrī, PS (Shri Paramshrut Prabhavak Mandal Rajchandra Ashram, Agasa), stanzas 42-46. Mahadeva Desai, The Gita according to Gandhi, op. cit., pp. 1323, Points 25 and 26: Thinking along these lines, I have felt that in trying to enforce in one's life the central teachings of the Gita, one is bound to follow Truth and Ahimsa. When there is no desire for fruit, there is no temptation for untruth or Himsā. Take any instance of untruth or violence, and it will be found that at its back was the desire to attain the cherished end. But it may be freely admitted that the Gita was not written to establish Ahimsa. It was an accepted and primary duty even before the Gita age. The Gita had to deliver the message of renunciation of fruit. This is clearly brought out as early as second chapter. But if the Gita believed in Ahimsa or was included in desirelessness, why did the author take a warlike illustration? When the Gita was written, although people believed in Ahimsa, wars were not only taboo, but nobody observed the contradiction between them and Ahimsa. J.V. Bondurant, Conquest of Violence, The Gandhian Philosophy of Conflict (University of California Press, Los Angles, 1965),
p.112. 102 TS, Umāsvātī, V.21,op.cit, Key to Reality, p.184.
101
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