for infantry; and for wrestling), and five types of weapons to be learned
(those projected by machine [arrows or missiles], those thrown by hands
[spears], those cast by hands yet retained [nooses], those permanently held
in the hands [swords], and the hands themselves). Either a Brahman (the
purest high caste, serving priestly functions) or Kshatriya (the second
purest caste, serving as princes or warriors to maintain law and social or-
der) should teach the martial arts because it is their birthright, while lower
castes can be called upon to learn and take up arms when necessary. Be-
ginning with the noblest of weapons, the bow and arrow, the text discusses
the specifics of training and practice, including descriptions of the ten ba-
sic lower-body poses to be assumed when practicing bow and arrow. Once
the basic positions are described, there is technical instruction in how to
string, draw, raise, aim, and release the bow and arrow, as well as a cata-
logue of types of bows and arrows. More advanced techniques are also de-
scribed with bow and arrow and other weapons.
Encompassing everything from nutrition to socialization, the martial
arts in Southeast Asia always include a spiritual dimension. Accordingly, just
as important as the technical descriptions is the major leitmotif of the text—
the intimation that the ideal state of the martial practitioner is achieved
through attaining mental accomplishment via meditation and use of a mind-
focusing mantra. “Having learned all these ways, one who knows the system
of karma-yoga [associated with this practice] should perform this way of do-
ing things with his mind, eyes, and inner vision since one who knows [this]
yoga will conquer even the god of death [Yama].” To “conquer the god of
death” is to have “conquered” the “self,” namely, to have overcome all
physical, mental, and emotional obstacles in the way of cultivating a self-
possessed presence in the face of potential death in combat (Dasgupta 1966).
Practice of a martial art was a traditional way of life. Informed by as-
sumptions about the body, mind, health, exercise, and diet implicit in in-
digenous Ayurvedic and Siddha systems of medicine, rules of diet and be-
havior circumscribed training and shaped the personality, demeanor,
behavior, and attitude of the long-term student so that he ideally applied his
knowledge of potentially deadly techniques only when appropriate. Exper-
tise demanded knowledge of the most vulnerable “death” spots (marmanin
Sanskrit) of the body (Zarrilli 1992) for attack, defense, or for administra-
tion of health-giving massage therapies. Consequently, martial masters were
also traditional healers, usually physical therapists and bonesetters.
Historically each region of the subcontinent had its own particular
martial techniques, more or less informed by the Dhanur Vedic and
Sangam traditions. Among those traditions still extant are Tamil Nadu’s
varma ati(Tamil; striking the vital spots) and silambam(Tamil; staff fight-
ing), Kerala’s kalarippayattu(exercises practiced in a special earthen pit,
India 175