of the social and religious movements of the day won instant renown. It was clear that the pioneer of a new School of National thought had arisen, able and eager to fight with the party led by Ranade.
The intellectual plane of Ranade was certainly more elevated than that of Chiploonkar. In profundity of thought, in depth and variety of learning he was unequalled. He had tried his best to organise and discipline a generation of social and religious iconoclasts. He had tried to lead the destructive and rebellious spirit of his time into the constructive channels of Social Reform. He wanted to build a Rationalistic Church out of the materalistic and agnostic elements born of Western education. On the other hand, Vishnushastri, instead of trying to "reform" the people, wanted to rouse them to a consciousness of the glory of their history and religion. Heartily disgusted with the shallowness of the public movements of his time, he called upon the rising generation to make sacrifices; and he himself led the way by "snapping asunder (1879) the chain (of service) once and for ever" and resolved "to try what might be done for public good with the potent instrumentality of a press establishment worked by a vigorous hand."
The example and message of Vishnushastri had undoubtedly a stimulating effect upon Mr, Tilak. They also influenced Gopal Ganesh Agarkar, Mr. Tilak's chief companion in the Deccan College. The early life of this remarkable man was one long fight with "chill penury." Neglected by relatives, occasionally insulted by those whose help he had to seek, this man had faith enough to grapple, undaunted, with every diffi-
