[Sidenote: Doctrine of _bhakti_ introduced. Influence of the system. Mixed with Buddhist elements. Exaltation of the _guru_.] The notion of trust in the gods was familiar to the mind of India from Vedic days, but the deity was indistinct and unsympathetic, and there could hardly be love and attachment to him. But there now arose the doctrine of _bhakti_ (devotion), which resolved religion into emotion. It came into the Hindu system rather abruptly; and many learned men have traced its origin to the influence of Christianity. This is quite possible; but perhaps the fact is hardly proved. Contact with Christianity, however, probably accelerated a process which had previously begun. At all events, the system of _bhakti_ has had, and still has, great sway in India, particularly in Bengal, among the followers of Chaitanya, and the large body of people in western India who style themselves _Vaishnavas_ or _Bhaktas_ (devotees). The popular poetry of Maharashtra, as exemplified in such poets as Tukarama, is an impassioned inculcation of devotion to Vithoba of Pandharpur, who is a manifestation of Krishna. Into the _bhakti_ system of western India Buddhist elements have entered; and the school of devotees is often denominated Bauddha-Vaishnava. Along with extravagant idolatry it inculcates generally, at least in the Maratha country, a pure morality; and the latter it apparently owes to Buddhism. Yet there are many sad lapses from purity. Almost of necessity the worship of Krishna led to corruption. The hymns became erotic; and movements hopeful at their commencement--like that of Chaitanya of Bengal, in the sixteenth century--soon grievously fell off in character. The attempt to make religion consist of emotion without thought, of _bhakti_ without _jnana_, had disastrous issues. Coincident with the development of _bhakti_ was the exaltation of the _guru_, or religious teacher, which soon amounted to deification--a change traceable from about the twelfth century A.D. [Sidenote: Explanations of Krishna's evil deeds.] When pressed on the subject of Krishna's evil deeds many are anxious to explain them as allegorical representations of the union between the divinity and true worshipers; but some interpret them in the most literal way possible. This is done especially by the followers of Vallabha Acharya.[28] These men attained a most unenviable notoriety about twenty years ago, when a case was tried in the Supreme Court of Bombay, which revealed the practice of the most shameful licentiousness by the religious teachers and their female followers, and this as a part of worship! The disgust excited was so great and general that it was believed the influence of the sect was at an end; but this hope unhappily has not been realized.