eristic of modern Hinduism is what is termed
_bhakti_, or devotion. There are three great ways of attaining to
salvation: _karma marga_, or the way of ceremonial works; _jnana
marga_, or the way of knowledge, and _bhakti marga_, or the way of
devotion.

[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 wo