Although the teaching of Caitanya is not so objectionable morally as the doctrines of the Vallabhis, it follows the same line of making religion easy and emotional and it is not difficult to understand how his preaching, set forth with the eloquence which he possessed, won converts from the lower classes by thousands. He laid no stress on asceticism, approved of marriage and rejected all difficult rites and ceremonies. The form of worship which he specially enjoined was the singing of Kîrtans or hymns consisting chiefly in a repetition of the divine names accompanied by music and dancing. Swaying the body and repetition of the same formula or hymn are features of emotional religion found in the most diverse regions, for instance among the Rufais or Howling Dervishes, at Welsh revival meetings and in negro churches in the Southern States. It is therefore unnecessary to seek any special explanation in India but perhaps there is some connection between the religious ecstasies of Vaishṇavas and Dervishes. Within Caitanya's sect, caste was not observed. He is said to have admitted many Moslims to membership and to have regarded all worshippers of Kṛishṇa as equal. Though caste has grown up again, yet the old regulation is still in force inside the temple of Jagannath at Puri. Within the sacred enclosure all are treated as of one caste and eat the same sacred food. In Caitanya's words "the mercy of God regards neither tribe nor family." His theology[637] shows little originality. The deity is called Bhagavân or more frequently Hari. His majesty and omnipotence are personified as Nârâyaṇa, his beauty and ecstasy as Kṛishṇa. The material world is defined as _bhedâbhedaprakâśa_, a manifestation of the deity as separate and yet not separate from him, and the soul is _vibhinnâṁśa_ or a detached portion of him. Some souls are in bondage to Prakṛiti or Mâyâ, others through faith and love attain deliverance. Reason is useless in religious matters, but _ruci_ or spiritual feeling has a quick intuition of the divine. Salvation is obtained by Bhakti, faith or devotion, which embraces and supersedes all other duties. This devotion means absolute self-surrender to the deity and love for him which asks for no return but is its own reward. "He who expects remuneration for his love acts as a trader." In this devotion there are five degrees: (_a_) sânti, calm meditation, (_b_) dâsya, servitude, (_c_) sâkhya, friendship, (_d_) vâtsalya, love like that of a child for its parent, (_e_) mâdhurya, love like that of a woman for a lover. All these sentiments are found in God and this combined ecstasy is an eternal principle identified with Hari himself, just as in the language of the Gospels, God is love. Though Caitanya makes love the crown and culmination of religion, the worship of his followers is not licentious, and it is held that the right frame of mind is best attained by the recitation of Kṛishṇa's names especially Hari.