a parallel may be found in Christian hymns.  But the literature of the Vallabhis unequivocally states that the Guru is the same as the deity[626] and there can be little doubt that even now the Maharajas are adored by their followers, especially by the women, as representatives of Krishna in his character of the lover of the Gopis and that the worship is often licentious.[627] Many Hindus denounce the sect and in 1862 one of the Maharajas brought an action for libel in the supreme court of Bombay on account of the serious charges of immorality brought against him in the native press.  The trial became a cause celebre.  Judgment was delivered against the Maharaj, the Judge declaring the charges to be fully substantiated.  Yet in spite of these proceedings the sect still flourishes, apparently unchanged in doctrine and practice, and has a large following among the mercantile castes of western India.  The Radha-Vallabhis, an analogous sect founded by Harivamsa in the sixteenth century, give the pre-eminence to Radha, the wife of Krishna, and in their secret ceremonies are said to dress as women.  The worship of Radha is a late phase of Vishnuism and is not known even to the Bhagavata Purana.[628]

Vallabhism owes much of its success to the family of the founder.  They had evidently a strong dynastic sentiment as well as a love of missionary conquest—­a powerful combination.  Vallabhacarya left behind him eighty-four principal disciples whose lives are recorded in the work called the Stories of the Eighty-four Vaishnavas, and his authority descended to his son Vithalnath.  Like his father, Vithalnath was active as a proselytizer and pilgrim and propagated his doctrines extensively in many parts of western India such as Cutch, Malwa, and Bijapur.  His converts came chiefly from the mercantile classes but also included some Brahmans and Mussulmans.  He is said to have abolished caste distinctions but the sect has not preserved this feature.  In his later years he resided at Muttra or the neighbouring town of Gokul, whence he is known as Gokul Gosainji.  This title of Gosain, which is still borne by his male descendants, is derived from Krishna’s name Gosvamin, the lord of cattle.[629] He had seven sons, in each of whom Krishna is said to have been incarnate for five years.  They exercised spiritual authority in separate districts—­as we might say in different dioceses—­but the fourth son, Gokulnathji and his descendants claimed and still claim a special pre-eminence.  The family is at present represented by about a hundred males who are accepted as incarnations and receive the title of Maharaja.  About twenty reside at Gokul[630] or near Muttra:  there are a few in Bombay and in all the great cities of western India, but the Maharaj of Nath Dwara in Rajputana is esteemed the chief.  This place is not an ancient seat of Krishna worship, but during the persecution of Aurungzeb a peculiarly holy image was brought thither from Muttra and placed in the shrine where it still remains.