Study of the place of Kārttikeya, Hindu deity, in Indian literature and antiquities.

The Devi-Mahatmya is well-known to both devotees and scholars of the Indian Great Goddess. It is the first comprehensive account of the Goddess in Sanskrit, and it has maintained its centrality in the Goddess (Sakta) tradition to the present day. Like so much in that tradition, however, the text has until now resisted careful study from an historical perspective. It is this study that the present volume accomplishes.The central task here is to explore how an anonymous Sanskrit text articulates a view of ultimate reality as feminine when there is virtually no precedent in the Sanskrit tradition for such a view. To accomplish this task, an appropriate method of scriptural analysis is developed. This involves an examination of Hindu understanding of the Puranas in general, and of the Devi-Mahatmya in particular, along with consideration of several recent scholarly discussions, in India and elsewhere. Subsequently, a comprehensive inquiry into the Goddess's epithets in this text is undertaken, followed by examination of the earlier history of the myths that the Devi-Mahatmya associates with her. The study culminates in translations of the text's hymns, which are annotated so as to indicate the synthesis that is here being accomplished. The resulting illumination of Sanskritized form of Goddess worship is what Daniel H.H. Ingalls calls in his Foreword a notable scholarly achievement.

A reference for history enthusiasts, scholars and collectors alike, this book offers a comprehensive guide to Gupta Dynasty numismatics. The 2nd edition sees all known Gupta coin issues documented, with updated classifications and notes on their rarity. A revised chronology is presented, using data from coins, inscriptions, seals and copper plates.

The British claimed that India’s Adivasi population lay beyond the pale of mainstream Hindu society. Yet even a cursory mapping of the spiritual-cultural landscape reveals a deep symbiotic relationship between tribals and non-tribals, which is amply reflected in the ancient literature and inscriptions. Indeed, it was also noted by colonial anthropologists and ethnographers (mainly British officials), who deliberately delinked tribals from Hindu society through the imposition of racial categories and census classifications. Tribals have made an enormous contribution to India’s civilisation; all major gods of the Indic tradition have tribal links. Shiva was worshipped by forest-dwelling communities in large parts of the country, as were Vishnu’s incarnations as Varaha (boar) and Narasimha (lion). Vishnu, in fact, evolved out of several distinct deities, notably Vasudeva, the supreme lord of the Vrishni/Satvata tribe; Krishna of the Yadava clan; Gopala of the Abhira tribe and Narayana of the Hindukush mountains. Similarly, Gautama Buddha hailed from the Sakya tribe; Vardhaman Mahavira was a scion of the Jnatrikas. There is to this day a close relationship between the Kurumba, Lambadi, Yenadi, Yerukula and Chenchu tribes and Shri Venkateshwar of Tirupathi. Lord Ayyappam in Kerala and Mata Vaishno Devi in Jammu also appear to have tribal links. All these gods and temples, as also that of Jagannath in Puri, enjoy a pre-eminent status in the classical Hindu pantheon. Even caste, long regarded as the keynote of Hindu society, possibly originated in the tribal clan or gotra. The term ‘jat’ or ‘jati’ is used equally for caste and tribe in most Indian languages and tribal dialects. Moreover, the defining characteristics of tribes apply equally to castes, such as claims of descent from a common ancestor, common language, endogamy and clan exogamy, caste/tribal councils, certain taboos in matters of diet and marriage alliances, presence of hierarchy within groups and limited self-sufficiency. Mahatma Gandhi insisted that tribals are an inalienable part of Hindu society. This work suggests that tribal society constitutes the keynote and the bedrock of Hindu civilisation.

From the linga of Shiva to ritual lamps, from a Vishnu temple to a heap of stones streaked with sacred vermilion, from illustrations of the epic adventures of Rama to a terracotta goddess figurine, the art Hinduism has inspired over the centuries is as rich and various as the religion itself - and, for most Westerners, as unknown. Hindu Art offers a key to this mystery. A splendid, richly illustrated introduction, the book opens to readers the manifold glories of the religious art of the Indian subcontinent. The narratives that Hindu artists illustrate, the gods they depict, and the forms they observe are the products of thousands of years of tradition and development. In a survey that stretches back to prehistory, T. Richard Blurton discusses religious, cultural and historical influences that figure in Hindu art, as well as those that Hinduism shares with Buddhism and Jainism. Tracing the development of Hindu art, he shows how it has come to embrace the widely varying styles of regions from Nepal to Afghanistan, from Sri Lanka to Bangladesh. Against this historical background, Blurton considers the use of images from the three major cults of Hinduism - the worship of Shiva, Vishnu and the Great Goddess - in painting, sculpture and temple architecture. As fascinating as it is informative, Hindu Art offers invaluable insight into one of the world's great and ancient cultures. It will prove an indispensable resource for anyone with an interest in the art of India.