On the cult of Kārttikeya, Hindu deity.

Tiruvarur in the Thanjavur district of Tamilnadu was the centre of Saiva and Sakta worship from very ancient times. The Saiva cult revolved around the Tyagaraja icon enshrined in a temple bearing the name of the image. Interestingly, Tyagaraja is not the principle deity but a processional icon and is in fact an amalgam of three deities--Siva his consort Uma and their child Skanda. Tyagaraja is a Somaskanda and the first visual representation of this composite deity can be traced to the time of Pallava rule.

This book studies the early development of Skanda-Kārttikeya’s Hindu cult from its earliest textual and material sources to the end of the Gupta Empire in the north of India. The text argues that Skanda’s early ‘popular’ cult is found in Graha and Mātṛ traditions oriented towards appeasing potentially dangerous spirits. Once propitiated, however, Skanda and his Grahas/ Mātṛs could become fierce protectors of their followers. During the Kuṣāṇa and Gupta empires, this tradition gains the attention of rulers, who transform the deity’s protective cult into one focused on the ruler’s military prowess and right to rule. Once detached from his former popular traditions the deity’s cult begins to falter in the north as it becomes increasingly focused on elite agendas.

Heroic Saktism is the belief that a good king and a true warrior must worship the goddess Durga, the form and substance of kingship. This belief formed the bedrock of ancient Indian practices of cultivating political power. Wildly dangerous and serenely benevolent at one and the same time, the goddess's charismatic split nature promised rewards for a hero and king and success in risky ventures. This book is the first expansive historical treatment of the cult of Durga and the role it played in shaping ideas and rituals of heroism in India between the 3rd and the 12th centuries CE. Within the story of ancient Indian kingship, two critical transitions overlapped with the rise of heroic Saktism: the decline of the war-god Skanda-Mahasena as a military symbol, and the concomitant rise of the early Indian kingdom. As the rhetoric of kingship once strongly linked to the older war god shifted to the cultural narratives of the goddess, her political imagery broadened in its cultural resonance. And indigenous territorial deities became associated with Durga as smaller states unified into a broader conception of civilization. By assessing the available epigraphic, literary and scriptural sources in Sanskrit, and anthropological studies on politics and ritual, Bihani Sarkar demonstrates that the association between Indian kingship and the cult's belief-systems was an ancient one based on efforts to augment worldly power.

The book will explore contemporary manifestations of the worship of Siva that have transmigrated to the West. It explores Hindu vernacular traditions or 'village Hinduism' especially in the context of the Hindu diaspora, where the general assumption is that such forms of Hinduism cannot survive as they lack the infrastructure and the rural environment. Based on extensive fieldwork in Britain and India, the author shows that significant developments are taking place where Hindu communities have achieved sufficient concentration for various movements to appear that reproduce 'folk traditions' connected to a particular locale in the subcontinent. These movements often display a focus on the pragmatic or apotropaic motivation for worship of deities associated with healing. The focus is on the Baba Balaknath communities originating in the Punjab and Himachal Pradesh; the worship of Murugan amongst Tamil populations and the Community of the Many Names of God in Wales which originated in the worship of Subramaniyam in Shri Lanka. The book will not only throw some clarity on changing beliefs and practices in the Hindu diaspora, particularly the role of the apotropaic or pragmatic dimension, it will also help to understand important theoretical concepts such as Sanskritisation and the relationship between the 'Little Tradition' and the 'Great Tradition' or All-India and local traditions.