same reformation that I had heard of among Christians. Philosophically there was nothing extraordinary in Christian principles. From the point of view of sacrifice, it seemed to me that the Hindus greatly surpassed the Christians. It was impossible for me to regard Christianity as a perfect religion or the greatest of all religions.
I shared this mental churning with my Christian friends whenever there was an opportunity, but their answers could not satisfy me.
Thus if I could not accept Christianity either as a perfect, or the greatest religion, neither was I then convinced of Hinduism being such. Hindu defects were pressingly visible to me. If untouchability could be a part of Hinduism, it could but be a rotten part or an excrescence. I could not understand the raison d’être of a multitude of sects and castes. What was the meaning of saying that the Vedas were the inspired Word of God? If they were inspired, why not also the Bible and the Koran?
As Christian friends were endeavouring to convert me, even so were Mussalman friends. Abdulla Sheth had kept on inducing me to study Islam, and of course he had always something to say regarding its beauty.
I expressed my difficulties in a letter to Raychandbhai. I also corresponded with other religious authorities in India and received answers from them. Raychandbhai’s letter somewhat pacified me. He asked me to be patient and to study Hinduism more deeply. One of his sentences was to this effect: “On a dispassionate view of the question I am convinced that no other religion has the subtle and profound thought of Hinduism, its vision of the soul, or its charity.”
I purchased Sale’s translation of the Koran and began reading it. I also obtained other books on Islam. I communicated with Christian friends in England. One of them introduced me to Edward Maitland, with whom I opened correspondence. He sent me The Perfect Way , a book he had written in collaboration with Anna Kingsford. The book was a