In the more liberal sects the worship of Râma passes easily into theism and it is the direct parent of the Kabirpanth and Sikhism, but unlike Kṛishṇaism it does not lead to erotic excess. Râma personifies the ideal of chivalry, Sîtâ of chastity. Less edifying forms of worship may attract more attention, but it must not be supposed that Râma is relegated to the penumbra of philosophic thought. If anything so multiplex as Hinduism can be said to have a watchword, it is the cry, Râm, Râm. The story of his adventures has travelled even further than the hero himself, and is known not only from Kashmir to Cape Comorin but from Bombay to Java and Indo-China where it is a common subject of art. In India the Râmâyaṇa is a favourite recitation among all classes, and dramatized versions of various episodes are performed as religious plays. Though two late Upanishads, the Râmapûrvatâpanîya and Râmauttaratâpaniya extol Râma as the Supreme Being, there is no Râmapurâṇa. The fact is significant, as showing that his worship did not possess precisely those features of priestly sectarianism which mark the Purâṇas and perhaps that it is later than the Purâṇas. But it has inspired a large literature, more truly popular than anything that the Purâṇas contain. Thus we have the Sanskrit Râmâyaṇa itself, the Hindi Râmâyaṇa, the Tamil Râmâyaṇa of Kamban, and works like the Adhyâtma-Râmâyaṇa and Yoga-Vasishtḥa-Râmâyaṇa.[365] Of all these, the Râmâyaṇa of Tulsi Das is specially remarkable and I shall speak of it later at some length. 4 Kṛishṇa, the other great incarnation of Vishṇu, is one of the most conspicuous figures in the Indian pantheon, but his historical origin remains obscure. The word which means black or dark blue occurs in the Ṛig Veda as the name of an otherwise unknown person. In the Chândogya Upanishad,[366] Kṛishṇa, the son of Devakî, is mentioned as having been instructed by the sage Ghora of the Âṅgirasa clan, and it is probably implied that Kṛishṇa too belonged to that clan.[367] Later sectarian writers never quote this verse, but their silence may be due to the fact that the Upanishad does not refer to Kṛishṇa as if he were a deity, and merely says that he received from Ghora instruction after which he never thirsted again. The purport of it was that the sacrifice may be performed without rites, the various parts being typified by ordinary human actions, such as hunger, eating, laughter, liberality, righteousness, etc. This doctrine has some resemblance to Buddhist language[368] and if this Kṛishṇa is really the ancient hero out of whom the later deity was evolved, there may be an allusion to some simple form of worship which rejected ceremonial and was practised by the tribes to whom Kṛishṇa belonged. I shall recur to the question of these tribes and the Bhâgavata sect below, but in this section I am concerned with the personality of Kṛishṇa.