The sects which derive from the teaching of Râmânand mostly worship the Supreme Being under the name of Râma. Even more numerous, especially in the north, are those who use the name of Krishna, the other great incarnation of Vishnu. This worship was organized and extended by the preaching of Vallabha and Caitanya (c. 1500) in the valley of the Ganges and Bengal, but was not new. I shall discuss in some detail below the many elements combined in the complex figure of Krishna but in one way or another he was connected with the earliest forms of Vishnuite monotheism and is the chief figure in the Bhagavad-gîtâ, its earliest text-book. Legend connects him partly with Muttra and partly with western India but, though by no means ignored in southern India, he does not receive there such definite and exclusive adoration as in the north. The Krishnaite sects are emotional, and their favourite doctrine that the relation between God and the soul is typified by passionate love has led to dubious moral results. This Krishnaite propaganda, which coincided with the Reformation in Europe, was the last great religious movement in India. Since that time there has been considerable activity of a minor kind. Protests have been raised against abuses and existing communities have undergone changes, such as may be seen in the growth of the Sikhs, but there has been no general or original movement. The absence of such can be easily explained by the persecutions of Aurungzeb and by the invasions and internal struggles of the eighteenth century. At the end of that century Hinduism was at its lowest but its productive power was not destroyed. The decennial census never fails to record the rise of new sects and the sudden growth of others which had been obscure and minute. Any historical treatment of Hinduism inevitably makes Vishnuism seem more prominent than other sects, for it offers more events to record. But though Sivaism has undergone fewer changes and produced fewer great names, it must not be thought of as lifeless or decadent. The lingam is worshipped all over India and many of the most celebrated shrines, such as Benares and Bhubaneshwar, are dedicated to the Lord of life and death. The Śivaism of the Tamil country is one of the most energetic and progressive forms of modern Hinduism, but in doctrine it hardly varies from the ancient standard of the Tiruvacagam. 9. _European Influence and Modern Hinduism_