Most Indian sects are in their origin theistic, that is to say, they take a particular deity and identify him with the Supreme Being. But the pantheistic tendency does not disappear. Popular religion naturally desires a personal deity. But it is significant that the personal deity frequently assumes pantheistic attributes and is declared to be both the world and the human soul. The best known sects arose after Islam had entered India and some of them, such as the Sikhs, show a blending of Hindu and Moslem ideas. But if Mohammedan influence favoured the formation of corporations pledged to worship one particular deity, it acted less by introducing something new than by quickening a line of thought already existing. The Bhagavad-gîtâ is as complete an exposition of sectarian pantheism as any utterances posterior to Mohammedanism. The characteristic doctrine of sectarian Hinduism is _bhakti_, faith or devotion. The older word _śraddhâ_, which is found in the Vedas, is less emotional for it means simply belief in the existence of a deity, whereas _bhakti_ can often be rendered by love. It is passionate, self-oblivious devotion to a deity who in return (though many would say there is no bartering) bestows his grace (_prasâda_ or _anugraha_). St. Augustine in defining faith says: "Quid est credere in Deum? credendo amare, credendo diligere, credendo in eum ire, et ejus membris incorporari."[425] This is an excellent paraphrase of _bhakti_ and the words have an oriental ring which is not quite that of the New Testament. Though the doctrine of _bhakti_ marks the beginning of a new epoch in Hinduism it is not necessary to regard it as an importation or due to Christianity. About the time of the Christian era there was felt in many countries a craving for a gentler and more emotional worship and though the history of Bhaktism is obscure, Indian literature shows plainly how it may be a development of native ideas. Its first great text-book is the Bhagavad-gîtâ, but it is also mentioned in the last verse of the Śvetâśvatara Upanishad and Pâṇini appears to allude to _bhakti_ felt for[426] Vâsudeva. The Kaṭhâ Upanishad[427] contains the following passage: