He says that tibys pojy is a poem of pity, and to protect her stands for the protection if; cb whole dumb creation. Thus interpreted it turns out to be differedtrfrom cow worship. He says so: The present ideas of cow worship and varnashrama are a caricature of what in my opinion the originals are. As for caste he so explains it that he explains it away; and in his life he breaks all the rules of caste, transcends them, adopts an outcaste as his daughter, and in the end does more to break down the system of caste than any other man, living or dead. In the Mahatma caste just didnt operate, no matter what he said about it. He was a man out growing constantly the literal interpretation of his words. He reconciled and transcended inconsistencies in himself. Would I get caught in the marginal and miss the central? That made me hesitate. I hesitated for another reason. I have been intimately associated during forty years with the dual struggle taking place in I ndia. There has been a struggle with the West in two phases: political and religious. India wanted political freedom the right to make her own mistakes and to shape her own destiny. And then she wanted her soul to be her own, not dominated and molded by a seemingly foreign faith. There were many things in Hinduism which were unsatisfactory to modem Hindu minds, but at least it belonged to I ndia, and they would defend it as such. They have defended it the good and bad. Mahatma Gandhi was the spearhead of that political-religious battle. He was the voice. I found myself very early taking sides with him in the political strug gle. For years I was discreet discreet enough to be able to stay in India during the years of struggle for independence. I went to Sir James Crcrar, the Home Member, the head of the police of I ndia, at the height of the struggle and told him my position: I believe in the moral right of I