From the rural surroundings of Rajkot to the cosmopolitan atmosphere of a steamship was a tremendous change for Mohan. Adaptation to Western food, dress and etiquette was a painful process. Both on board the ship and in London in the first few weeks, Mohan could not help feeling that he was making a fool of himself. He had promised his mother before leaving India that he would not "touch wine, woman or meat". The vegetarian vow became a continual source of embarrassment to him. His friends feared that his food fads would ruin his health, and make of him, socially, a square peg. To disarm his critics and to prove that, vegetarianism apart, he was not impervious to the new environment, he decided to put on a thick veneer of English culture. Having made up his mind to become an English Gentleman, he spared neither time nor money. Whatever the cost, the veneer had to be the best in the market. New suits were ordered from the most fashionable tailors in London; the watch was adorned with a double gold chain from India; under expert tuition, lessons began in elocution, dancing and music.
Gandhi could not, however, throw himself into this experiment with complete self-abandon. The habit of introspection had never deserted him. English dancing and music did nit come easy to him. He began to see that drapers and dance halls could turn him into an English gentleman, but only an English gentleman about town. After a brief three months excursion, the introvert returned to his shell. There was a rebound from extreme extravagance to meticulous economy. He began to keep an account of every farthing he spent. He changed his rooms, cooked his own breakfast and, to save bus fares, walked eight to ten miles daily. He was able to pare down his expenses to £2 a month. He began to feel keenly the obligations to his family and was glad that he had reduced the calls on his brother for funds. Simplicity harmonized his inward and outward life; the dandyism of the first three months had been only a defensive armour against those who considered him a misfit in English society.
Vegetarianism, which had been a source of embarrassment to him, soon became an asset. He came across a book entitled Plea for Vegetarianism by Henry S. Salt, whose arguments went home. A meatless diet had been hitherto a matter of sentiment to him; henceforth, it was one of reasoned conviction. Vegetarianism was no longer an inconvenient obligation to his parents; it became a mission, the starting point of a discipline of body and mind which was to transform his life. With the zeal of a new convert, Gandhi devoured books on developed an interest in cooking, outgrew the taste for condiments, and came to the sensible conclusion that the seat of taste is not in the tongue but in the mind. The control of the palate was one of the first steps in that discipline which was to culminate many years later in total sublimation.
The immediate effect of vegetarianism was to give a new poise to young Gandhi, and to draw him out of his shell. He made his first venture into journalism by contributing nine articles to the Vegetarian. These articles, largely descriptive, and had occasional flashes of humour. That he should have sent these articles for publication at all is a notable achievement, if we recall that back home in Bhavnagar College he had been unable to follow lectures in English. He became a member of the Executive committee of the London Vegetarian Society. In Bays water where he stayed for a short time, he formed a vegetarian club. He came into contact with at least one eminent vegetarian, Sir Edwin Arnold, the author of the Light of Asia and The song Celestial, the two books which moved him deeply. He was stirred by the life if the Buddha and the message of the Gita. In the vegetarian restaurants and boarding houses of London he came across not only food faddists but also a few devout men of religion. He owed his introduction to the Bible to one such contact.
The New Testament, particularly the Sermon on the Mount went straight to his heart. The verses, "But I say unto you that ye resist not evil; but whosoever shall thee at the law and take away thy coat, let him have thy cloak also" reminded him of the lines of the Gujarati poet, Shamal Bhatt, which he used to hum as a child:
For a kindly greeting bow thou down with zeal;
For a single penny pay thou back with gold;
If the life be rescued, life do not withhold.
Thus the words and actions of the wise regard;
Every little service tenfold they reward.
But the truly noble know all men as one,
And return with gladness good for evil done.
The teachings of the Bible, the Buddha and Bhatt fused in his mind. The idea of returning love for hatred, and good for evil, captivated him; he did not yet comprehend it full, but it continued to ferment in his impressionable mind.