Also, everything in a text that contradicts certain timeless and identifiable fundamental principles is to be seen as an interpolation and, hence, ruthlessly rejected. Here, he relies on his method of reading a scriptural text, which, when applied, always privileges the central spiritual message over changes in context. Although regularly uncharitable towards history and historical argumentation, he now sees an absence of non-violence in the Mahabharata, the Ramayana, and even in Tulsidas’s version of the Ramayana, which he considered superior to Valmiki’s original in its spiritual content.
Departing from his ceaseless reiteration of non-violence as a fundamental principle of Hinduism, he questions the historical validity of Andrews’s conclusion. He begins by questioning Andrews’s belief that Indians as a race had rejected violence, especially the desire to kill others, in the past and had consciously chosen ‘to stand on the side of humanity’. "Or perhaps they never had the ethical sensibility and the spiritual imagination that are necessary to understand him in the first place," they write.Gandhi’s letter of 6 July is a unique and unusually forthright response to Andrews on the theme of violence and non-violence. The authors say that Godse and those whom he represented killed a Gandhi they completely misunderstood. By ending the legitimacy of princely states, Gandhi did something that even the British had been more considerate about." According to Suresh, the book tries to understand which Gandhi was assassinated - the anti-national or the apostle of non-violence or the one for whom God was love, not Rama, not Allah. On the princely states' link, the book says, "If the Gandhi assassination probe team was looking for a motive, here it was: revenge for a fatal blow inflicted by Gandhi to a more-than-50-year-long grand project of assuming power when the British departure created a vacuum. An "erudite third-generation bureaucrat with a keen memory for details" had told Suresh that the gun that killed Gandhi came from the Alwar armoury and this anecdote rekindled the author's interest in it. As the fragile old fakir walked down the path towards him, Godse slipped his hand inside his pocket," the book says. "At 5.17 p.m., the crowd spotted Mahatma Gandhi. He went inside and took his place in the crowd that had lined up to greet Gandhi. A fully loaded Beretta with seven bullets lay hidden in one of his trouser pockets. Then he took another tonga, this time to Birla House. "Godse took a tonga to the Birla Mandir and spent some time in front of the statues of Shivaji and Baji Rao Peshwa. The next day around 3 p.m., Godse and Apte parted ways. Apte was still looking for alternatives, but coming up short," the book says. "After some negotiation, Godse paid ten rupees - one half of it as room fare and the other half as a bribe - to the booking clerk, Sundar Lal.
On 29 January, Godse and Apte arrived at the New Delhi Railway Station and tried to secure the retiring room. When Dandwate asked for it, Goel agreed on one condition - that either his pistol be replaced or he be given 500 rupees. Dandwate got the pistol from Jagdish Prasad Goel, the principal officer of Parchure's HRS.
Two things were certain - there was a gun and a gunner to kill Mahatma Gandhi," it says. Dandwate hailed a tonga passing by Godse and Apte went off on their way. At 10.30 p.m., Godse and Apte packed their bedding and bag. "Then Apte went out for dinner while Godse skipped the meal altogether.
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