Kalarippayattu: THE DHANUR VEDIC TRADITION AND THE YOGA PARADIGM
It seems likely that at
least some of the distinctive traits of Kerala's kalarippayattu
crystallized during the intensive period of warfare between the
Cholas and Ceras and that such developments were at least in
part attributable to the mingling of indigenous Dravidian martial
techniques dating from the Sangam Age with techniques and an
ethos influenced by brahmins and practiced in their salai, especially
in the northern and central Kerala region where brahminical culture
became dominant and kalarippayattu developed. It is not insignificant
that some present masters trace their lineages of practice to
"Dhanur Veda" and claim that the texts in which their
martial techniques are recorded derive from Dhanur Vedic texts.
Although the Dhanur Veda
to which present-day kalarippayattu masters refer literally translated
means the "science of archery," it encompassed all
the traditional fighting arts. Among them the art of the bow
and arrow was considered supreme.
Battles [fought] with bows
[and arrows] are excellent, those with darts are mediocre, those
with swords are inferior and those fought with hands are still
inferior to them. - Gangadharan, 1985:645
The Visnu Purana describes
Dhanur Veda as one of the traditional eighteen branches of knowledge.
Both of India's epics, the Mahabharata and Rarnayana, make clear
that Dhanur Veda was the means of education in warfare for all
those called upon to fight. Drona, the brahmin guru of the martial
arts, was the teacher of all the princely brothers in the Mahabharata.
Elsewhere, [Dhanur Veda]
is said to be an Upaveda of Yajurveda, "by which one can
be proficient in fighting, the use of arms and weapons and the
use of battle-arrays". . . Further, it is described as
having a sutra like other Vedas, and as consisting of four branches
(catuspada) and ten divisions (dasa vidha). It is reasonable,
therefore, to conclude that a literature on Dhanur Veda came
into existence before the epics reached their present form. -
Chakravarti, 1972:x[14] The four Dhanur Veda chapters in Agni
Purana appear to be an edited version of one or more earlier
manuals briefly covering a vast range oftechniques and instructions
for the king who needs to prepare for war and have his soldiers
well trained in arms. The much later Brhat Sarngadhara Paddhati
makes explicit what is implicit in the Agni Purana Dhanur Veda:
This book contains ideas
of people who are masters at bow and arrow. With practice one
becomes an expert and can kill enemies. - Pant, 1978: verse 1717
The explicit concern in
Dhanur Veda texts is not with battlefield strategies, but rather
with training in martial techniques.[15]
Like the purana as a whole,
the Dhanur Veda chapters provide both "sacred knowledge"
(paravidya) and "profane knowledge" (aparavidya) on
the subject. The Dhanur Veda opens by cataloging the subject,
stating that there are five training divisions (for warriors
on chariots, elephants, horseback, infantry, or wrestling), and
five types of weapons to be learned (those projected by machine
[arrows or missiles], those thrown by the hands [spears], those
cast by hands yet retained [noose], those permanently held in
the hands [sword], and the hands themselves [249:1-5]). Regarding
who should teach, we are told that either a brahmin or ksatriya
"should be engaged to teach and drill soldiers in the art
and tactics of the Dhanur Veda" because it is their birthright,
while shudras can be called upon to take up arms when necessary
if they have "acquired a general proficiency in the art
of warfare by regular training and practice," and finally
"people of mixed castes" might also be called upon
if needed by the king (249:6-8) (M.N. Dutt Shastri, 1967:894-5).
Beginning with the noblest
of weapons (bow and arrow), the text discusses the specifics
of training and practice. It provides the names and describes
ten basic lower-body poses to be assumed when practicing with
bow and arrow and the specific posture with which the disciple
should pay obeisance to his preceptor (249:9-19). Once the basic
positions have been described, there is technical instruction
in how to string, draw, raise, aim and release the bow and arrow
and a catalogue of types of bows and arrows (249:20-29). In the
second chapter are recorded more advanced and difficult bowand-arrow
techniques. But first are details of how a brahmin should ritually
purify weapons before they are used (250: 1). Also within the
first seven lines of this chapter appear several of numerous
phrases which collectively constitute the manual's leitmotif:
an intimation of the ideal, subtle state of interior accomplishment
which the practitioner must possess to become a consummate martial
practitioner. The archer is first described as "girding
up his loins" and tying in place his quiver only after he
has "collected himself"; he places the arrow on the
string only after "his mind [is] divested of all cares and
anxieties" (M.N. Dutt Shastra, 1967:897); and finally, when
the archer has become so well practiced that he "knows the
procedure," he "should fix his mind on the target"
before releasing the arrow (Gangadharan, 1985:648). Implicit
throughout is a clear sense of a systematic progression in training
from preliminary lower body postures which provide a psychophysiological
foundation for virtuosity; through technical mastery of lifting,
placing, drawing, and releasing; and thence to the interior subtleties
of mental accomplishment necessary to become a consummate archer
and, therefore, an accomplished fighter.
Having achieved the ability
to fix his mind, the archer's training is still not complete.
The archer must apply this ability while performing increasingly
difficult techniques, such as hitting targets above and below
the line of vision, vertically above the head, and while riding
a horse; hitting targets farther and farther away; and finally
hitting whirling, moving, or fixed targets one after the other
(250:13-19). The chapter concludes with a summary statement of
the accomplished abilities of the archer:
Having learned all these
ways, one who knows the system of karma-yoga [associated with
this practice] should perform this way of doing things with his
mind, eyes, and inner vision since one who knows [this] yoga
will conquer even the god of death [Yama]. - Dasgupta, 1993
To "conquer the god
of death [Yama]" is to have "conquered" the "self,"
i.e., to have overcome all obstacles (physical, mental, emotional)
inasmuch as one has cultivated a self-possessed presence in the
face of potential death in combat.
Although this quote concludes
the second chapter, it does not complete all there is to say
about the training and abilities of the archer. The opening verse
of the third chapter describes a further stage in the training
of the archer:
Having acquired control
of the hands, mind, and vision, and become accomplished in target
practice, then [through this] you will achieve disciplined accomplishment
(siddhi) after this, practice riding vehicles. - Dasgupta 1993
The remainder of Chapter
251 and most of the final Chapter 252 are brief descriptions
of postures and/or techniques for wrestling and the use of a
variety of weapons including noose, sword, armors, iron dart,
club, battle axe, discus, and the trident. A short passage near
the end of the text returns to the larger concerns of warfare
and explains the various uses of war elephants and men. The text
concludes with a description of how to appropriately send the
well-trained fighter off to war:
The man who goes to war
after worshipping his weapons and the Trai/okyamohan Sastra [one
which pleases the three worlds] with his own mantra [given to
him by his preceptor], will conquer his enemy and protect the
world. - Dasgupta, 1993
To summarize, the Dhanur
Veda paradigm of practice was a highly developed system of training
through which the martial practitioner was able to achieve success
with combat skills utilized as duty (dharma) demanded.
This level of martial accomplishment
was circumscribed by ritual practices and achieved by combining
technical practice with training in specific forms of yoga and
meditation (including repetition of mantra) so that the practitioner
might ideally achieve the superior degree of self-control, mental
calm, and single-point concentration necessary to face combat
and possible death, and thus attain access to certain aspects
of power and agency in the use of weapons in combat.
Also Read: Kalarippayattu - A Study,
Some Preliminary Thoughts,
The Source of Kalari,
The Circumstances & Alliance,
Dhanurvadic Tradition,
Power in Antiquity,
System & Techniques,
The Concept of Sakti,
Conclusion