Besides Buddha’s, only one congregation has survived: the Jaina, having numerous members in the western part of India. The principles of the Jaina are very similar to those of Buddha; so much so that until recently it was considered merely as a sect of Buddhism, while it is really a religion of its own, founded by a contemporary or a predecessor of Buddha, named Vardhamâna Jnâtaputra—in the language of the people, Vaddhamâna Nâtaputta—in the same part of the country where Buddha rose. The only difference between the two religions is this: Vardhamâna lays great stress on castigation; while the more progressive Buddha declares it useless—nay, pernicious. The important point in regard to the object of our essay is this: that the founder of Jaina, which occupies a high place in the history of Hindu culture, was also a member of the Warrior Caste. We shall now have to consider another production of the Indian mind, the very name of which is unknown to most of our readers, although it offers the most interesting religious problems. I refer to the doctrine of the Bhâgavatas or Pâncharâtras. These names, of which the former is the earlier and original one, designate a religious sect in North India, whose existence in the fourth century B. C. is authentically proved, but which can be placed with great probability in the time before Buddha. They professed a common-sense monotheism, independent of the traditions of the old Brahmans, and venerated God under different names: Bhagavant, “The Sublime,” whence their name is derived; Nârâyana, “Son of Man;” Purashottamma, “The Supreme Being”; but generally under the name Krishna Vâsudeva, “Son of Vâsudeva”. The character of their worship produced feelings identical with the Christian love and devotion to God. The Hindu word for this feeling is Chakti, and for him who was penetrated by the same, Chakta. As the word Chakti cannot be found or has not been found in the Hindu literature earlier than the era of Christ, several scholars are inclined to attribute the Chakti to the influence of Christianity, especially Professor Weber, who deserves the highest praise for his researches concerning Krishna worship. Weber has proved in several of his books, especially in a highly interesting treatise on Krishna’s birth, that numerous Christian notions have entered into the later Krishna legends (the similarity of the names, Krishna and Christ, accounts for it): for instance, the birth of Christ among the shepherds, the story about the stable, and others of the same kind. In spite of this, I cannot embrace the opinion that the Chakti has been brought from a foreign country, because its first appearance belongs to a period in which Christian influences cannot be found. As I cannot go into details without discussing very difficult points, requiring a great deal of erudition, I will only say that whoever is familiar with the old Hindu civilisation will easily understand that the Chakti is of genuine Hindu origin.