Shri Guruji's views about the role of war in settling conflicts among nations and place of violence in society are clear and specific. According to Hindu Dharma war is the last resort, not to be undertaken lightly at the very first provocation. "It should be used as a surgeon's knife. Even as a surgeon uses his knife to perform an operation to get rid of an infected portion to save the patient, so also violence in certain extraordinary circumstances can be used to cure the society of any malady that needs such a surgical intervention.
Further, certain other conditions should be fulfilled. One who applies violence should have perfect control over it, should know when, where, to what extent and how far to apply it, when to end it and how to repair the damage caused, if any." He was absolutely non-dogmatic about certain things, which people very often consider to be basic to Hindu Dharma.
On the question of vegetarianism Shri Guruji is of the view that our Shastras have taken the comprehensive nature of the world into consideration and made rules for different living being to suit their different tastes, attitudes etc. They have not made a flat rule applicable to one and all.
Regarding cow slaughter Shri Guruji looks upon cow as a special case, which cannot be classed with other animals. Even in the Vedas cow is called that which should not be killed (Aghnya). Shri Guruji said, "Cow slaughter began in this country with foreign domination. The Mohammedans started it and the Britishers continued it. Therefore it is a stigma on us. We have now achieved independence and with it all such stigmas ought to be removed. Otherwise we will be still labouring under mental slavery. Now instead of being removed it has increased manifold".
Regarding the unique characteristics of Hinduism, which are not found in other religions, Shri Guruji makes the following points. "The idea of Ekam sad vipraah bahudhaa vadanti (Truth is one, sages call it variously) is one of unique ideas of Hinduism. Secondly, whereas the others have been pursuing an outward search for happiness, our philosophy has concentrated on the inward search. It is this inward happiness that has been termed as shreyas. The social order, if it has to secure maximum happiness to all, must be able to ensure shreyas to one and all. The philosophical basis for the incentive to do this lies in our concept of the 'community of soul' and its realization. Bhagavad-Geeta has said Ishwarah sarva-bhootaanaam hriddesherjuna tishthati. Such a categorical assertion of the identity of soul in all living beings is found nowhere else".
Shri Guruji was not taken in by the "Great upsurge of religious fervour in the country." His considered view was that one has to judge it from the point of view of the effect it produces on the society. Shri Guruji asked. "Are they able to instill in the people's mind a noble resolve to put an end to their present-day self-centered life and to live up to those sacred teachings of character, service and scarifies? I feel the answer is clearly a 'no'. Mere momentary upsurges of emotion will not build character. Often; effusion of emotions will only shatter the nerves and make the person weaker than before, leaving him a moral wreck. It is just like a liquor-addict who is left imbecile after the effects of liquor subside". A tree has to be judged by its fruits, mot merely by its foliage.
On the question of "Akhanda Bharat" Shri Guruji accepted that it was his dream and there was nothing to be apologetic about it. Explaining it further, he said; "Our national prosperity and happiness were razed to dust when we thought of Brahma satyam jaganmithyaa only. A similar fate overtook us when we were immersed in our narrow personal and family life alone. So, both these extremes – ativyaapti and avyaapti – must be avoided and a middle path adopted. We need to get that balance. We must take up the golden mean between the two extremes in the form of 'nation'.
....Sri P Parameswaran ji