In the case of the two Prime Ministers of Bhavnagar and Junagadh there can be little doubt that the Vedântic spirit which filled their minds and guided their steps in life was drawn from a study of the classical works in which that ancient philosophy has been preserved to us. They were Vedântists, as even with us Prime Ministers may be Platonists or Darwinians. But the same philosophical spirit has entered into the language of the people also, into their proverbs and popular maxims, into their laws and poetry. If people, instead of saying “Know thyself,” can only say “Know Âtman by Âtman” (know self by self) they are reminded at once of the identity of the ordinary and higher Self. If they meet with people who called themselves Âtmârâma, i.e. self-pleased, they are easily led on to see that the name was really meant for delighting in the Self, i. e. God; if they are taught that he who sees himself in all creatures, and all creatures in himself, is a self-sacrificer and obtains the heavenly kingdom, they learn at least that this Self is meant for something more than the material body or the Ego, though it can no doubt be used in that sense also. This Vedânta spirit pervades the whole of India. It is not restricted to the higher classes, or to men so exceptional as the Prime Minister of Bhavnagar. It lives in the very language of the people, and is preached in the streets and in the forests by mendicant Saints. Even behind the coarse idol-worship of the people some Vedântic truth may often be discovered. The “Sayings of Râmak_ri_sh_n_a,” which I lately published (“Râmak_ri_sh_n_a, His Life and Sayings,” 1898), are steeped in Vedântic thought, and the life-spring of the reforms inaugurated by such men as Rammohun Roy, Debendranâth Tagore, and Keshub Chunder Sen, must be sought for in the Vedântic Upanishads, though quickened, no doubt, by the spirit of the New Testament.