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1
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84913894072
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kal̇arippayattu is a technical term meaning that place (kal̇ari) where exercises (payattu) are practiced.
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2
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84913953429
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See Chap. 249–251 of Agnipurana.
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3
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84913960161
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Other closely related regional martial systems include Tamil Nadu's adi tada (‘hit and defend’) and silambam (staff fighting); and from other parts of India kasrat (exercise), dandi (staff fighting), malkhambh (wrestler's post), and kusti (wrestling) of Banaris.
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4
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0039590534
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On the Nayars see, Cambridge University Press, London, See also Refs [5–9]
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(1976)
The Nayars Today
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Fuller1
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5
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0007463791
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Changing kinship usages in the setting of political and economic change among the Nayars of Malabar
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(1952)
J. R. Anthrop. Inst.
, vol.82
, pp. 71-88
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Gough1
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10
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84913914914
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On the Ilavas and Tiyyas see Gough [6] and Thurston [9].
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11
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84913904401
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Medieval society as reflected in the ballads of North Malabar
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University of Calicut
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(1975)
M.A. thesis
, pp. 30
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Devi1
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13
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84913950510
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The ‘northern ballads’ (vaḋakkan paṫṫukal), songs traditionally passed on orally from generation to generation and collected in the early twentieth century, record the example of Unniarcha.
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15
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84913898316
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In visits to over 30 kal̇ari, I found only two that were using kal̇arippayattu to train youths for possible ethnic violence. Without exception masters said that it was contrary to the tradition and ethnic of practice to use kal̇arippayattu except in self-defense, and that it should never be used to promote ethnic violence. The two individuals who were teaching kal̇arippayattu with reference to communal conflicts said that they were “only teaching preliminary techniques and nothing that could do real harm”, and that “my students are taught only to use these techniques if attacked, and are never to use them to harm or attack another”.
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16
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84913905082
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With my teacher's permission, I began teaching kal̇arippayattu in the United States in 1977.
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17
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33845765040
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Movement, dance, music and the Venda girls' initiation cycle
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P. Spencer, Cambridge University Press, Italics in the quotation are mine.
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(1985)
Society and the Dance
, pp. 66
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Blacking1
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18
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84913934729
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Masters may not articulate any of the three bodies as conceptual systems. They consider themselves hands-on practitioners. Naturally, some masters are more reflexive, inquisitive, and widely read than others. My point of reference is always practice per se, and the dialogue between practitioners' explanations (whether fragmentary or elaborate) of what they do, my observations of practice, and my own experience of practice.
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19
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84913958772
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Between text and embodied practice: writing and reading in a South Indian martial tradition (manuscript)
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For a discussion of kal̇arippayattu texts see, A.L. Dallapiccola, In press
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(1988)
The Sastric Tradition in the Indian Arts
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Zarrilli1
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20
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84913915154
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The dividing lines between lineages of practice are not well defined today. There is much greater sharing and intentional mixing of techniques today than there probably was several centuries ago. This is so because of the tremendous mobility among today's population, and the fact that some students interested in the martial arts often study with more than one master. Some younger practitioners are mixing kal̇arippayattu with karate and other forms of East Asian martial arts. One practitioner in Trivandrum established a composite form he calls, Karekado—a combination of karate (kare-), kal̇arippayattu (-ka-), and aikido (-do).
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22
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84913913040
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kal̇arippayattu martial art of Kerala. The Drama Rev.23, 113–124, 113.
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25
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84913919633
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CikitsasthanaXXIV, 38–49 (Translated by Zimmermann F.) (manuscript).
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27
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84913947315
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From tradition to profession: intellectual and and social impulses behind the professionalization of classical medicine in India
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(1979)
J. Japan Soc. Hist. Med.
, vol.25
, pp. 13
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Zimmermann1
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28
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0018966461
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Ṙtu-saatmya: the seasonal cycle and the principle of appropriateness
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See also
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(1980)
Soc. Sci. Med.
, vol.14 B
, pp. 99-106
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Zimmermann1
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29
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84913951028
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CikitsaasthanaXXIV, 49–50.
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30
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84913912816
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(Edited and translated by Kaviraj Kunjalal Bhishagratna)
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(1963)
The Suśruta Saṁhita
, vol.2
, pp. 487
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31
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84913953522
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Masters carefully guard their specific recipes for oil preparations and take a great deal of pride in the careful oversight of traditional preparations; therefore, the precise ingredients are not given here.
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32
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84913925042
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Under appropriate conditions sweating (svedana) preserves health, and may also be a treatment for disease. Sweating treatments are discussed at length in the classic text of Ayurveda, the Caṙaka Saṁhitau. (SuthrasthanaXIV where various forms of treatment which produce sweating are discussed). In contemporary Ayurvedic practice, of the eight niragnisvedana treatments which achieve sweat or heating without application of heat per se, three are forms of exercise: (1) physical activities such as, (2) practice of yoga, and (3) physiotherapy, including massage. Regular exercise is understood to increase the internal circulation, thus keeping channels open to cleanse waste materials from internal fluids.
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33
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84913934739
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CikitsaasthanaXXIV, 49–50.
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35
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84913905179
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Massaging babies with oil, a common practice throughout India, is not considered part of this group of Kerala massage therapies administered by a professional.
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36
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84913923297
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Calicut University Press
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(1983)
Uliccil
, pp. 1
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Nair1
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39
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84913904226
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Anatomical and Obstetrical Considerations in Ancient Indian Surgery Based on Śarira-Sthana of Suśruta Saṁhita
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Banaras Hindu University, Varanasi, 15
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(1973)
Sar1irasthana
, vol.6
, pp. 132
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Singhal1
Guru2
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42
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0017825481
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From classic texts to learned practice: methodological remarks on the study of Indian medicine
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(1978)
Soc. Sci. Med.
, vol.12
, pp. 100
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Zimmermann1
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43
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84913903142
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Some masters possess palm-leaf manuscripts (grantham) while others have hand-written copies either of palm-leaf, or previously hand-written manuscripts.
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44
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84913946539
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In 1983 a BBC television crew made a documentary on kal̇arippayattu on location in Kerala. Some traditionally secret marma techniques were demonstrated for the cameras while the narrator noted that the techniques were secret and not to be revealed to anyone. In spite of the availability of books and video documents of marma locations and techniques, many masters continue to treat their own knowledge of marma in a secret manner, and only teach it to disciples.
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45
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84913920134
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The locations are never shown in diagrams or on statues. They are only recorded in vague descriptive terms.
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50
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84913955811
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4, Rai Bahadur Srisa Chandra Vasu, Oriental Books Reprint Corporation, New Delhi
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(1975)
The Śiva Saṁhita
, vol.2
, pp. 16
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52
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84913942732
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The Dawn Horse Press, Los Angeles, Calif, The less explicit connection between the humors and meditational practice in tantric materials is illustrated in Śiva Saṁhita Vol. 78 where contemplation on the lotus of svadisṫḣana is understood to increase the bodily humors.
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(1971)
The Yoga of Light: Haṫha Yoga Pradipika
, vol.2
, pp. 21
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Hans-Ulrich1
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53
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84913958960
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Suśruta Saṁhita. CikitsasthanaXXIV, 28.
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56
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84913913871
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Śiva SaṁhitāIII, 77. See Ref. [49, p. 36].
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57
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84913938973
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Filliozat, discussing the term as it first appeared in RgVeda notes that “the term nāḋī…was definitely a conduit of air and it has remained the same in the anatomical exercises of the Yoga” [47, p. 159]. Two other terms for channels appeared in the veda-s, dhamani and hirā (later sirā). Classical Ayurveda's understanding of the body's channels are primarily dhamani and sira; however, as early as “the epoch of the Atharvaveda, the mystical speculations on the similarity of the naḋi of the human body with the cosmic regions has already commenced. But in this respect Ayurvedic medicine has not preserved the heritage, which has been passed on, in its entirety, first to the later Vedic texts and then to the texts of yoga and Tantra” [47, p. 159].
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58
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84913958939
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Varenne suggests that the figure 72,000 is “a symbolic figure signifying a vast and indefinite number” [48, p. 231].
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59
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84913923976
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Of the other important channels Śiva Saṁhita lists those rising from their ‘proper place’ (muladhara cakra) and ending at their ‘respective destinations’—tongue, eyes, feet, toes, ears, abdomen, armpits, fingers of the hands, scrotum, and anus (II, 29).
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60
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84913958848
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The master commented while the passage was being copied: “This is the same Siva who burns or digests the food taken by all living beings.”
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61
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84913927157
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The master commented here, “the commanding power”.
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62
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0347475981
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For a discussion of the mythology and cosmology of Siva see, Princeton University Press, Princeton, N.J, On the microcosmic level the spinal column corresponds to Siva's macrocosmic embodiment of the central axis of the cosmos, manifest iconographically in sculpture, and manifest in disciplines of practice where Siva or his various manifestations are worshipped.
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(1981)
The Presence of Śiva
, pp. 439-440
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Kamrisch1
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63
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84913939656
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For a complete description see Śiva SaṁhitaII, 1-II, 5 and Varenne [48, pp. 157–162].
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64
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84913891359
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The Śiva SaṁhitaIII, 90 [49, p. 39].
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65
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III, 96 [49, p. 40].
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66
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II, 21 [51, p. 73].
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68
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NadanasthananI, 7–12 [47, pp. 210–211].
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69
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84913947456
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IV, 23-IV, 34.
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70
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84913920753
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Among a number of younger practitioners today, there is a great deal of impatience about the length of time the traditional learning process takes. Students are eager to learn techniques of application, traditionally the last part of kal̇arippayattu training. A number of teachers today forgo many of the traditions which used to circumscribe the training process. Some also either do not know themselves or ignore the traditional signs indicating that a student has achieved psychophysical accomplishment sufficient to warrant advancement to more advanced techniques. Consequently, many students are ill prepared and are advanced quickly to dangerous techniques before they are physically, mentally, and emotionally prepared. Kal̇arippayattu has become a popular stage art in the past ten years, and in today's competitions it is easy to find many students practicing dangerous techniques who are literally out of control.The importance of a [[Truncated]]
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71
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84913936747
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For a specific discussion of this process in practice of praṅayama see Gupta et al. [46, p. 169].
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