Baba Balak Nath Ji (History)

1. HISTORY
2. The historicity of the ‘Sidhpeeth’ is established from the ‘Siddha Traditions’, the Sidhpeeth itself and Srutis and Samritis . 
3. Sidha Tradition in Sanskrit Literature : 
4. Baba Balak Nath Sidhpeeth is a strong link in the long chain of ‘Siddha Tradition’ in Hindu Mythology. To quote a few references :
5. Siddhashave been mentioned in
6. Dances of ‘Siddhas’ , ‘Yaksha’ and ‘Gandharva’ in the ‘Vadrika Ashrama’ of Maharishi Prashra.
7. ‘Patanjali’s Yog Sutra’ (Vibhuti Pada) says much about the "vision of ‘Siddhas’ by pious souls".
8. ‘AmarKosha’ has many references of ‘Siddhas’ along ‘Vidyadhara’, ‘Upsara’, ‘Yaksha’, ‘Rakshasha’, ‘Pishacha’, ‘Guhiaka’ and ‘Bhuta’.
9. The originator of the ‘Sankhya Philosophy’ is believed to be a prominent Siddha. In ‘SrimadBhagvad Gita’ Lord Krishna comments Himself as ‘Kapil Muni’ among ‘Siddhas’.
10. In ‘Ashvamedha Parva’ of ‘Mahabharata’ there is a reference of the discussion about the ‘Siddhas’. In Hindu belief, the ‘Siddhas’are known to live eternally and in invisible form. Legend has it that –‘Baba Balak Nath’ is a contemporary of 83 ‘Siddhas’of His times. ‘Siddha Tradition’ is based on ‘GURU SHISHYA PRAMPARA’ in Hindu Philosophy and ‘Baba Balak Nath’ is believed the disciple of ‘Rishi Dattariya’ whose lineage is traced to ‘Rishi Attri’.
11. The Sidhpeeth in the Historical context: "Nav Nathas" and "Chaurasi Siddhas" lived in the period 8th to 12th century A.D. In the 10th century A.D. during their routine wandering in the hills, they visited Bharmour in Chamba District of Himachal Pradesh during the reign of Shahil Varman. One of those—Charpat Nath – became "The Rajguru" of Kingdom. The 8th and 9th century A.D.Hindi Literature is enriched with the preaching of Sidhas likes Sarhapa, Sharhapa, Luipaetc. Baba’s contemporary Guru Gorakh Nath was also a prominent ascetic of those times.
12.  
13. Dances of ‘Siddhas’ , ‘Yaksha’ and ‘Gandharva’ in the ‘Vadrika Ashrama’ of Maharishi Prashra.
14. ‘Patanjali’s Yog Sutra’ (Vibhuti Pada) says much about the "vision of ‘Siddhas’ by pious souls".
15. ‘AmarKosha’ has many references of ‘Siddhas’ along ‘Vidyadhara’, ‘Upsara’, ‘Yaksha’, ‘Rakshasha’, ‘Pishacha’, ‘Guhiaka’ and ‘Bhuta’.
16. The originator of the ‘Sankhya Philosophy’ is believed to be a prominent Siddha. In ‘SrimadBhagvad Gita’ Lord Krishna comments Himself as ‘Kapil Muni’ among ‘Siddhas’.
17. In ‘Ashvamedha Parva’ of ‘Mahabharata’ there is a reference of the discussion about the ‘Siddhas’. In Hindu belief, the ‘Siddhas’are known to live eternally and in invisible form. Legend has it that –‘Baba Balak Nath’ is a contemporary of 83 ‘Siddhas’of His times. ‘Siddha Tradition’ is based on ‘GURU SHISHYA PRAMPARA’ in Hindu Philosophy and ‘Baba Balak Nath’ is believed the disciple of ‘Rishi Dattariya’ whose lineage is traced to ‘Rishi Attri’.
18. The Sidhpeeth in the Historical context: "Nav Nathas" and "Chaurasi Siddhas" lived in the period 8th to 12th century A.D. In the 10th century A.D. during their routine wandering in the hills, they visited Bharmour in Chamba District of Himachal Pradesh during the reign of Shahil Varman. One of those—Charpat Nath – became "The Rajguru" of Kingdom. The 8th and 9th century A.D.Hindi Literature is enriched with the preaching of Sidhas likes Sarhapa, Sharhapa, Luipaetc. Baba’s contemporary Guru Gorakh Nath was also a prominent ascetic of those times.
19.  
20. ‘Patanjali’s Yog Sutra’ (Vibhuti Pada) says much about the "vision of ‘Siddhas’ by pious souls".
21. ‘AmarKosha’ has many references of ‘Siddhas’ along ‘Vidyadhara’, ‘Upsara’, ‘Yaksha’, ‘Rakshasha’, ‘Pishacha’, ‘Guhiaka’ and ‘Bhuta’.
22. The originator of the ‘Sankhya Philosophy’ is believed to be a prominent Siddha. In ‘SrimadBhagvad Gita’ Lord Krishna comments Himself as ‘Kapil Muni’ among ‘Siddhas’.
23. In ‘Ashvamedha Parva’ of ‘Mahabharata’ there is a reference of the discussion about the ‘Siddhas’. In Hindu belief, the ‘Siddhas’are known to live eternally and in invisible form. Legend has it that –‘Baba Balak Nath’ is a contemporary of 83 ‘Siddhas’of His times. ‘Siddha Tradition’ is based on ‘GURU SHISHYA PRAMPARA’ in Hindu Philosophy and ‘Baba Balak Nath’ is believed the disciple of ‘Rishi Dattariya’ whose lineage is traced to ‘Rishi Attri’.
24. The Sidhpeeth in the Historical context: "Nav Nathas" and "Chaurasi Siddhas" lived in the period 8th to 12th century A.D. In the 10th century A.D. during their routine wandering in the hills, they visited Bharmour in Chamba District of Himachal Pradesh during the reign of Shahil Varman. One of those—Charpat Nath – became "The Rajguru" of Kingdom. The 8th and 9th century A.D.Hindi Literature is enriched with the preaching of Sidhas likes Sarhapa, Sharhapa, Luipaetc. Baba’s contemporary Guru Gorakh Nath was also a prominent ascetic of those times.
25.  
26. ‘AmarKosha’ has many references of ‘Siddhas’ along ‘Vidyadhara’, ‘Upsara’, ‘Yaksha’, ‘Rakshasha’, ‘Pishacha’, ‘Guhiaka’ and ‘Bhuta’.
27. The originator of the ‘Sankhya Philosophy’ is believed to be a prominent Siddha. In ‘SrimadBhagvad Gita’ Lord Krishna comments Himself as ‘Kapil Muni’ among ‘Siddhas’.
28. In ‘Ashvamedha Parva’ of ‘Mahabharata’ there is a reference of the discussion about the ‘Siddhas’. In Hindu belief, the ‘Siddhas’are known to live eternally and in invisible form. Legend has it that –‘Baba Balak Nath’ is a contemporary of 83 ‘Siddhas’of His times. ‘Siddha Tradition’ is based on ‘GURU SHISHYA PRAMPARA’ in Hindu Philosophy and ‘Baba Balak Nath’ is believed the disciple of ‘Rishi Dattariya’ whose lineage is traced to ‘Rishi Attri’.
29. The Sidhpeeth in the Historical context: "Nav Nathas" and "Chaurasi Siddhas" lived in the period 8th to 12th century A.D. In the 10th century A.D. during their routine wandering in the hills, they visited Bharmour in Chamba District of Himachal Pradesh during the reign of Shahil Varman. One of those—Charpat Nath – became "The Rajguru" of Kingdom. The 8th and 9th century A.D.Hindi Literature is enriched with the preaching of Sidhas likes Sarhapa, Sharhapa, Luipaetc. Baba’s contemporary Guru Gorakh Nath was also a prominent ascetic of those times.
30.  
31. The originator of the ‘Sankhya Philosophy’ is believed to be a prominent Siddha. In ‘SrimadBhagvad Gita’ Lord Krishna comments Himself as ‘Kapil Muni’ among ‘Siddhas’.
32. In ‘Ashvamedha Parva’ of ‘Mahabharata’ there is a reference of the discussion about the ‘Siddhas’. In Hindu belief, the ‘Siddhas’are known to live eternally and in invisible form. Legend has it that –‘Baba Balak Nath’ is a contemporary of 83 ‘Siddhas’of His times. ‘Siddha Tradition’ is based on ‘GURU SHISHYA PRAMPARA’ in Hindu Philosophy and ‘Baba Balak Nath’ is believed the disciple of ‘Rishi Dattariya’ whose lineage is traced to ‘Rishi Attri’.
33. The Sidhpeeth in the Historical context: "Nav Nathas" and "Chaurasi Siddhas" lived in the period 8th to 12th century A.D. In the 10th century A.D. during their routine wandering in the hills, they visited Bharmour in Chamba District of Himachal Pradesh during the reign of Shahil Varman. One of those—Charpat Nath – became "The Rajguru" of Kingdom. The 8th and 9th century A.D.Hindi Literature is enriched with the preaching of Sidhas likes Sarhapa, Sharhapa, Luipaetc. Baba’s contemporary Guru Gorakh Nath was also a prominent ascetic of those times.
34.  
35. In ‘Ashvamedha Parva’ of ‘Mahabharata’ there is a reference of the discussion about the ‘Siddhas’. In Hindu belief, the ‘Siddhas’are known to live eternally and in invisible form. Legend has it that –‘Baba Balak Nath’ is a contemporary of 83 ‘Siddhas’of His times. ‘Siddha Tradition’ is based on ‘GURU SHISHYA PRAMPARA’ in Hindu Philosophy and ‘Baba Balak Nath’ is believed the disciple of ‘Rishi Dattariya’ whose lineage is traced to ‘Rishi Attri’.
36. The Sidhpeeth in the Historical context: "Nav Nathas" and "Chaurasi Siddhas" lived in the period 8th to 12th century A.D. In the 10th century A.D. during their routine wandering in the hills, they visited Bharmour in Chamba District of Himachal Pradesh during the reign of Shahil Varman. One of those—Charpat Nath – became "The Rajguru" of Kingdom. The 8th and 9th century A.D.Hindi Literature is enriched with the preaching of Sidhas likes Sarhapa, Sharhapa, Luipaetc. Baba’s contemporary Guru Gorakh Nath was also a prominent ascetic of those times.
37.  
38. The Sidhpeeth in the Historical context: "Nav Nathas" and "Chaurasi Siddhas" lived in the period 8th to 12th century A.D. In the 10th century A.D. during their routine wandering in the hills, they visited Bharmour in Chamba District of Himachal Pradesh during the reign of Shahil Varman. One of those—Charpat Nath – became "The Rajguru" of Kingdom. The 8th and 9th century A.D.Hindi Literature is enriched with the preaching of Sidhas likes Sarhapa, Sharhapa, Luipaetc. Baba’s contemporary Guru Gorakh Nath was also a prominent ascetic of those times.
39.  
40. His birth references among "Chaurasi Sidhas": We narrate the Lord Shiva’s AmarKatha as the Jana Srutis in this context. Amar Katha is a Puranic story about the origin of Baba Ji. As told, a parrot nestling incidentally heard the Amar Katha being told by "Lord Shiva" to "Parvati". Lord Shiva’s ‘Trishul’ followed parrot nestling. Parrot nestling hid in the stomach of the wife of Rishi Vyasa and requested a promise from Lord Shiva for coming out. The promise was that when parrot nestling would come out in human form, it along with all the children born at that time might become eternal. Lord Shiva agreed for that and an extra-ordinary beautiful lad came out and vowed before Lord Shiva for blessing. This lad famed as ‘Sukdev Muni’, later on. Baba Balak Nath was one of the nine ‘Nathas’ and eighty four ‘Sidhas’ born at that time
41.  
42. His birth references among "Chaurasi Sidhas": We narrate the Lord Shiva’s AmarKatha as the Jana Srutis in this context. Amar Katha is a Puranic story about the origin of Baba Ji. As told, a parrot nestling incidentally heard the Amar Katha being told by "Lord Shiva" to "Parvati". Lord Shiva’s ‘Trishul’ followed parrot nestling. Parrot nestling hid in the stomach of the wife of Rishi Vyasa and requested a promise from Lord Shiva for coming out. The promise was that when parrot nestling would come out in human form, it along with all the children born at that time might become eternal. Lord Shiva agreed for that and an extra-ordinary beautiful lad came out and vowed before Lord Shiva for blessing. This lad famed as ‘Sukdev Muni’, later on. Baba Balak Nath was one of the nine ‘Nathas’ and eighty four ‘Sidhas’ born at that time
43.  
44. According to ‘Lok Srutis’ Baba Ji reincarnates Yuga and Yuga. He was known as ‘Skanda’in ‘Sat Yuga’, ‘Kaul’ in ‘TretaYuga’ and ‘Mahakaul’ and ‘Dvapra Yuga’. ‘Mahakaul’ of ‘Dvapra Yuga’, while going to ‘Kailasha Parvata’, met an old woman on the way. The old lady asked the mission and destination of Baba Ji. After knowing all that the old woman advised ‘Mahakaul’ to meditate on the bank of ‘Mansarovar’ and request ‘Mother Parvati’ (who would come there for bathing on special occasions), help him in reaching ‘Lord Shiva’.‘Mahakaul’ acted as told and became successful in his mission of reaching ‘Lord Shiva’ On seeing ‘Balayogi Mahakaul’, ‘Lord Shiva’ became very happy and blessed Baba Ji to be the ‘Sidha symbol’ of worshipping for devotee sin ‘Kaliyuga’ and his child like image to remain for ever.
45. 
    
46. Birthand Sanskritisation of Baba ji in Kalyuga
47. 
    
48. Baba Ji is said to have taken birth in Gujarat, Kathiabad. The name of His mother was Laxmi and that of his father Vishno Vaish. Here Baba Ji named as ‘Dev’ became lost in ‘Bhagvad devotion’. Seeing this, his parents wanted to marry him; but Baba Ji didn’t agree and left His home in search of ‘Parma Sidhi’ and came by ‘Swami Dattaitreya’ in Junagarh on Girnar hill - a historical place. It is here Baba ji learnt the basics of ‘Sidhas’ from Swami Dattaitreya and became ‘Sidha’ and came to be known as ‘Baba Balak Nath Ji’ There is mention of interaction of Swami Viveka Nanda with a ‘Pawan Hari Sidh Baba’ in Vivekananda literature published from ‘Advait Ashram, Calcutta’. As told that ‘Pawna Hari Baba’ learnt the science of ‘Sidhas’at Girnar hills. This has similarity with ‘Baba Balak Nath Ji’
49. 
    
50. Ron Geaves and Catherine Barnes
51. 
    
52. The regional cult of Baba Balak Nath arrived in Britain from the Jalandhar Doaba in the Punjab with migration from that region. Traditionally the followers of the deity have been drawn from both Hindu and Sikh communities in the Punjab and they demonstrate the informal and eclectic religious life associated with the region. The increasing attempts to place Baba Balak Nath at the heart of Sanatana Dharma provide a case study to illustrate the processes where by a rural 'folk' tradition seeks access to a perceived orthodoxy represented by several traditions within contemporary Hinduism. The dominant tradition associated with Baba Balaknath is that he is an incarnation of the son of Shiva usually known as Skanda or Kartak. Visual depictions of Baba Balaknath are very similar to South Indian visualizations of Murukan.
53. 
    
54. The article explores the regional folk cult of Baba Balaknath as it moves from its major center of worship in the Himalayan foothills of Himachal Pradesh down to the plains of the Punjab and then to on to several cities of the West Midlands in Britain. At each location the cult picks up practices and beliefs which are dominant in the religion of the new locality but retains the dominant motif of Skanda worship.
55. 
    
56. On its arrival in Britain, the priests of the cult have adopted a variety of strategies that legitimize the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation or sanskritisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimize itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism.
57. According to ‘Lok Srutis’ Baba Ji reincarnates Yuga and Yuga. He was known as ‘Skanda’in ‘Sat Yuga’, ‘Kaul’ in ‘TretaYuga’ and ‘Mahakaul’ and ‘Dvapra Yuga’. ‘Mahakaul’ of ‘Dvapra Yuga’, while going to ‘Kailasha Parvata’, met an old woman on the way. The old lady asked the mission and destination of Baba Ji. After knowing all that the old woman advised ‘Mahakaul’ to meditate on the bank of ‘Mansarovar’ and request ‘Mother Parvati’ (who would come there for bathing on special occasions), help him in reaching ‘Lord Shiva’.‘Mahakaul’ acted as told and became successful in his mission of reaching ‘Lord Shiva’ On seeing ‘Balayogi Mahakaul’, ‘Lord Shiva’ became very happy and blessed Baba Ji to be the ‘Sidha symbol’ of worshipping for devotee sin ‘Kaliyuga’ and his child like image to remain for ever.
58. Birthand Sanskritisation of Baba ji in Kalyuga
59. 
    
60. Baba Ji is said to have taken birth in Gujarat, Kathiabad. The name of His mother was Laxmi and that of his father Vishno Vaish. Here Baba Ji named as ‘Dev’ became lost in ‘Bhagvad devotion’. Seeing this, his parents wanted to marry him; but Baba Ji didn’t agree and left His home in search of ‘Parma Sidhi’ and came by ‘Swami Dattaitreya’ in Junagarh on Girnar hill - a historical place. It is here Baba ji learnt the basics of ‘Sidhas’ from Swami Dattaitreya and became ‘Sidha’ and came to be known as ‘Baba Balak Nath Ji’ There is mention of interaction of Swami Viveka Nanda with a ‘Pawan Hari Sidh Baba’ in Vivekananda literature published from ‘Advait Ashram, Calcutta’. As told that ‘Pawna Hari Baba’ learnt the science of ‘Sidhas’at Girnar hills. This has similarity with ‘Baba Balak Nath Ji’
61. 
    
62. Ron Geaves and Catherine Barnes
63. 
    
64. The regional cult of Baba Balak Nath arrived in Britain from the Jalandhar Doaba in the Punjab with migration from that region. Traditionally the followers of the deity have been drawn from both Hindu and Sikh communities in the Punjab and they demonstrate the informal and eclectic religious life associated with the region. The increasing attempts to place Baba Balak Nath at the heart of Sanatana Dharma provide a case study to illustrate the processes where by a rural 'folk' tradition seeks access to a perceived orthodoxy represented by several traditions within contemporary Hinduism. The dominant tradition associated with Baba Balaknath is that he is an incarnation of the son of Shiva usually known as Skanda or Kartak. Visual depictions of Baba Balaknath are very similar to South Indian visualizations of Murukan.
65. 
    
66. The article explores the regional folk cult of Baba Balaknath as it moves from its major center of worship in the Himalayan foothills of Himachal Pradesh down to the plains of the Punjab and then to on to several cities of the West Midlands in Britain. At each location the cult picks up practices and beliefs which are dominant in the religion of the new locality but retains the dominant motif of Skanda worship.
67. 
    
68. On its arrival in Britain, the priests of the cult have adopted a variety of strategies that legitimize the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation or sanskritisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimize itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism.
69. Birthand Sanskritisation of Baba ji in Kalyuga
70. Baba Ji is said to have taken birth in Gujarat, Kathiabad. The name of His mother was Laxmi and that of his father Vishno Vaish. Here Baba Ji named as ‘Dev’ became lost in ‘Bhagvad devotion’. Seeing this, his parents wanted to marry him; but Baba Ji didn’t agree and left His home in search of ‘Parma Sidhi’ and came by ‘Swami Dattaitreya’ in Junagarh on Girnar hill - a historical place. It is here Baba ji learnt the basics of ‘Sidhas’ from Swami Dattaitreya and became ‘Sidha’ and came to be known as ‘Baba Balak Nath Ji’ There is mention of interaction of Swami Viveka Nanda with a ‘Pawan Hari Sidh Baba’ in Vivekananda literature published from ‘Advait Ashram, Calcutta’. As told that ‘Pawna Hari Baba’ learnt the science of ‘Sidhas’at Girnar hills. This has similarity with ‘Baba Balak Nath Ji’
71. 
    
72. Ron Geaves and Catherine Barnes
73. 
    
74. The regional cult of Baba Balak Nath arrived in Britain from the Jalandhar Doaba in the Punjab with migration from that region. Traditionally the followers of the deity have been drawn from both Hindu and Sikh communities in the Punjab and they demonstrate the informal and eclectic religious life associated with the region. The increasing attempts to place Baba Balak Nath at the heart of Sanatana Dharma provide a case study to illustrate the processes where by a rural 'folk' tradition seeks access to a perceived orthodoxy represented by several traditions within contemporary Hinduism. The dominant tradition associated with Baba Balaknath is that he is an incarnation of the son of Shiva usually known as Skanda or Kartak. Visual depictions of Baba Balaknath are very similar to South Indian visualizations of Murukan.
75. 
    
76. The article explores the regional folk cult of Baba Balaknath as it moves from its major center of worship in the Himalayan foothills of Himachal Pradesh down to the plains of the Punjab and then to on to several cities of the West Midlands in Britain. At each location the cult picks up practices and beliefs which are dominant in the religion of the new locality but retains the dominant motif of Skanda worship.
77. 
    
78. On its arrival in Britain, the priests of the cult have adopted a variety of strategies that legitimize the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation or sanskritisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimize itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism.
79. Baba Ji is said to have taken birth in Gujarat, Kathiabad. The name of His mother was Laxmi and that of his father Vishno Vaish. Here Baba Ji named as ‘Dev’ became lost in ‘Bhagvad devotion’. Seeing this, his parents wanted to marry him; but Baba Ji didn’t agree and left His home in search of ‘Parma Sidhi’ and came by ‘Swami Dattaitreya’ in Junagarh on Girnar hill - a historical place. It is here Baba ji learnt the basics of ‘Sidhas’ from Swami Dattaitreya and became ‘Sidha’ and came to be known as ‘Baba Balak Nath Ji’ There is mention of interaction of Swami Viveka Nanda with a ‘Pawan Hari Sidh Baba’ in Vivekananda literature published from ‘Advait Ashram, Calcutta’. As told that ‘Pawna Hari Baba’ learnt the science of ‘Sidhas’at Girnar hills. This has similarity with ‘Baba Balak Nath Ji’
80. Ron Geaves and Catherine Barnes
81. 
    
82. The regional cult of Baba Balak Nath arrived in Britain from the Jalandhar Doaba in the Punjab with migration from that region. Traditionally the followers of the deity have been drawn from both Hindu and Sikh communities in the Punjab and they demonstrate the informal and eclectic religious life associated with the region. The increasing attempts to place Baba Balak Nath at the heart of Sanatana Dharma provide a case study to illustrate the processes where by a rural 'folk' tradition seeks access to a perceived orthodoxy represented by several traditions within contemporary Hinduism. The dominant tradition associated with Baba Balaknath is that he is an incarnation of the son of Shiva usually known as Skanda or Kartak. Visual depictions of Baba Balaknath are very similar to South Indian visualizations of Murukan.
83. 
    
84. The article explores the regional folk cult of Baba Balaknath as it moves from its major center of worship in the Himalayan foothills of Himachal Pradesh down to the plains of the Punjab and then to on to several cities of the West Midlands in Britain. At each location the cult picks up practices and beliefs which are dominant in the religion of the new locality but retains the dominant motif of Skanda worship.
85. 
    
86. On its arrival in Britain, the priests of the cult have adopted a variety of strategies that legitimize the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation or sanskritisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimize itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism.
87. Ron Geaves and Catherine Barnes
88. The regional cult of Baba Balak Nath arrived in Britain from the Jalandhar Doaba in the Punjab with migration from that region. Traditionally the followers of the deity have been drawn from both Hindu and Sikh communities in the Punjab and they demonstrate the informal and eclectic religious life associated with the region. The increasing attempts to place Baba Balak Nath at the heart of Sanatana Dharma provide a case study to illustrate the processes where by a rural 'folk' tradition seeks access to a perceived orthodoxy represented by several traditions within contemporary Hinduism. The dominant tradition associated with Baba Balaknath is that he is an incarnation of the son of Shiva usually known as Skanda or Kartak. Visual depictions of Baba Balaknath are very similar to South Indian visualizations of Murukan.
89. 
    
90. The article explores the regional folk cult of Baba Balaknath as it moves from its major center of worship in the Himalayan foothills of Himachal Pradesh down to the plains of the Punjab and then to on to several cities of the West Midlands in Britain. At each location the cult picks up practices and beliefs which are dominant in the religion of the new locality but retains the dominant motif of Skanda worship.
91. 
    
92. On its arrival in Britain, the priests of the cult have adopted a variety of strategies that legitimize the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation or sanskritisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimize itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism.
93. The regional cult of Baba Balak Nath arrived in Britain from the Jalandhar Doaba in the Punjab with migration from that region. Traditionally the followers of the deity have been drawn from both Hindu and Sikh communities in the Punjab and they demonstrate the informal and eclectic religious life associated with the region. The increasing attempts to place Baba Balak Nath at the heart of Sanatana Dharma provide a case study to illustrate the processes where by a rural 'folk' tradition seeks access to a perceived orthodoxy represented by several traditions within contemporary Hinduism. The dominant tradition associated with Baba Balaknath is that he is an incarnation of the son of Shiva usually known as Skanda or Kartak. Visual depictions of Baba Balaknath are very similar to South Indian visualizations of Murukan.
94. The article explores the regional folk cult of Baba Balaknath as it moves from its major center of worship in the Himalayan foothills of Himachal Pradesh down to the plains of the Punjab and then to on to several cities of the West Midlands in Britain. At each location the cult picks up practices and beliefs which are dominant in the religion of the new locality but retains the dominant motif of Skanda worship.
95. 
    
96. On its arrival in Britain, the priests of the cult have adopted a variety of strategies that legitimize the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation or sanskritisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimize itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism.
97. The article explores the regional folk cult of Baba Balaknath as it moves from its major center of worship in the Himalayan foothills of Himachal Pradesh down to the plains of the Punjab and then to on to several cities of the West Midlands in Britain. At each location the cult picks up practices and beliefs which are dominant in the religion of the new locality but retains the dominant motif of Skanda worship.
98. On its arrival in Britain, the priests of the cult have adopted a variety of strategies that legitimize the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation or sanskritisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimize itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism.
99. On its arrival in Britain, the priests of the cult have adopted a variety of strategies that legitimize the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation or sanskritisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimize itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism.
100. 6th Chapter of ‘Bhagwata Purana’ and
101. 7th Chapterof ‘Skanda Purana’
102. as paying obeisance to the Lord Indra in long line of deities i.e.
103. ‘Vishwa Deva’,
104. ‘Sandhya Gana’,
105. ‘Ashwani Kumar’,
106. ‘Charna’,
107. ‘Brahmavadi’,
108. ‘Muni Gana’,
109. ‘Vidya Dhara’,
110. ‘Upsara’,
111. ‘Kinnara’,
112. ‘Pakshi’ and
113. ‘Naga’.
114. 5th Cantos of the ‘Valmiki Ramayana’ i.e. ‘Sundra Kanda’ relates to a conversation among ‘Siddhas’, ‘Charnas’and Maharishis.
115. In numberable Jana Srutis sing praises to the divinity of Baba Balak Nath
116. Emanationof Lord Shankra in ‘Dvapara Yuga’