Madras University library manuscript collection), and a few have appeared
in print, such as Rangabhyasam(published by the Madras Government
Oriental Manuscript Series). These titles are similar to those in the posses-
sion of practicing masters. At an obvious functional level, these manuals of
practice are similar to those of other artists or craftsmen—they are used as
reference books for occasional consultation to clarify any doubts that a
master might have.
A text is defined by whatever is included within any particular palm-
leaf manuscript or copied notebook; for example, a text in the possession
of one master may be a loose, lengthy collection of sections of technical in-
formation on a variety of subjects, sometimes including not only techniques
of practice but also information on the body (both gross and subtle); prepa-
ration of medicines and a variety of massage therapies; how, when, and
where to reveal secret knowledge to one’s most favored disciples; the his-
tory and foundation myth of practice in Kerala; information on the con-
struction of a traditional place of training (kalari); and installation and
worship of appropriate deities. One master’s text records the following de-
tails about worshipping the deities of his kalari:
During puja in your mind you must meditate on all the Gurudevada which
dwell in the forty-two by twenty-one kalari, and also the twenty-one masters,
the eight sages, and the eight murtikkal [aspects or forms] of Brahma, Vishnu,
Siva, the forty-three crores devas [430 million gods], four sampradayam [lin-
eages] which are meant for kalari practice, the sambradayam which are used
in Tulunadu, the famous past kalari gurus of the four Namboodiri households
known as ugram velli, dronam velli, ghoram velli, and ullutturuttiyattu, the
eight devas connected with thekalari, and the murti positions connected with
kalari practice.Others masters possess many shorter texts devoted to specific topics
such as collections of verbal commands for body exercises, empty-hand tech-
niques (verumkaipidutham), mantras, or medical preparations for external
application of an oil or for internal consumption in treating a condition.
Some specialized texts are devoted to identifying, locating, attacking,
defending, and healing injuries to the vital spots of the body. Kalarippay-
attu masters possess one or more of three types of texts on the vital spots:
(1) those, like the Marmmanidanam(Diagnosis of the Vital Spots), that are
ultimately derived from Susruta’s early medical text (Samhita) enumerating
each vital spot’s Sanskrit name, number, location, size, and classification,
the symptoms of direct and full penetration, the length of time a person
may live after penetration, and occasionally symptoms of lesser injury; (2)
those, like Granthavarimarmma cikitsa, that also identify the 107 vital
spots of the Sanskrit texts and record recipes and therapeutic procedures to
be followed in healing injuries to the vital spots; and (3) much less San-
Written Texts: India 755