Kalari Payattu - Martial Art of Kerala

Kalarippayattu is said to be the mother of all martial arts. It is a training system developed in the past, in the present day Kerala region in Western side of Indian peninsula, for warfare of yester years, dealing with training on various types of weapons - swords, daggers, shields, long flexible blades, wooden rods of various lengths and training the body and mind. It is a unique blend of physical, mental and spiritual practices to bring out the basic instincts, dormant deep, to a higher level through systematic training.

It is believed that sage Parasurama who built temples along south India introduced this art. In 4th century AD, Bodhi Dharma a Buddhist monk spread Kalari payatt to China. This art reached its heights in the 16 the century. Modern historians trace the origin of Kalarippayattu to the Vedic times. The earliest documented reference to Kalarippayattu occurs in 'A Description of the Coasts of East Africa and Malabar in the Beginning of the Sixteenth Century' by Duarte Barbosa, indicating that kalarippayattu had already developed by this time. Phillip B. Zarrilli, a professor at the University of Exeter, estimates that Kalarippayattu dates back to at least the 12th century CE., whereas, historian Elamkulam Kunjan Pillai hypothesises that Kalarippayattu was a product of the battles between the Cheras and the Cholas during the 11th century CE

There are two main schools of Kalaripayattu — the Thekken (southern) and the Vadakkan (or nothern) styles. The Thekken Kalarippayattu, is practiced mainly in the Travancore area whereas the Vadakkan Kalarippayattu is associated with the Naboothiri, Nair and Ezhava communities of the Malabar region. The roots of the Thekken style can be traced back to the Sanghom period, when the southern parts of Kerala and Tamil Nadu were part of old "Thamizhakam". Associated with the Nair community of South Travancore and also with the Tamil speaking communities of Maravars, Nadars and Vellalas, the thekkan system usually takes place in a piece of land adjacent to the aasan or Guru's home. In the past, learning Kalaripayattu was compulsory for all male members of the warrior Nair caste.

Until the 19th century, this martial art could be practiced only by the warrior castes. All children of such castes were sent to a Kalari at the age of seven, where they learnt the art of warfare as a primary occupation. The Kalari is a specially constructed practicing area that comprises a Puttara (seven tiered altar, steps representing seven female powers, and a Shiva lingam at its top) in the south-west corner. The guardian deity is located here, and is worshipped with flowers, incense and water before each practicing session, which is preceded by a prayer. Poojas are performed to enhance the student's bhakthi (devotion). This art includes seven shasthras (sciences) like Vastu, Jyothi, Marma, Ayurveda, Asana, Tantra and Mantra.

In addition to physical training and training in the use of various types of weapons, psychic powers were also invoked through mantras to fight the enemy. In choondu marma (Choondu means to index) it is said, they can even transfer subtle powers through pointing their index finger to the major marmas of the enemy, and immobilise the enemy. Said to have been mastered in the past this is now totally ignored because of the tough practices involved.

Kalari payattu declined in popularity mainly due to extreme secrecy it maintains. Moreover, in 1793 the British banned its practice, for obvious reasons.

Elangam of Parambuvilakam family of Keezhukulam, Vilavamkode Taluk, Thengapattinam in Kanyakumari District, Tamilnadu, India.

Parambuvilakam family, a grand old family, has two branches, one settled at Keezhukulam and another at Neyyoor. These places are about 15 kilometers apart. Each wing has its own Elangam, both known as Parambuvilakam Elangam. Being powerful and prominent Nair families, it is only natural that it must have been one of their prime duties to support the ruler of the region, probably a branch of the Kulasekara dynasty ruling the Nanchinadu area in present day Kanyakumari district of Tamilnadu, in war efforts by supplying trained soldiers. Elangams are the institution for imparting training to warriors through Kalarippayattu for participation in warfare of the ruling dynasty. The origin and establishments of this Elangams must be over 250 years, since the British have banned Kalaries in 1793 CE, and there is little chance the Elangam of 52 ft X 20 ft, largest among Kalaries as per Vaasthusastra, could be established after this ban. In all probability this ban must be beginning of the decline of the Elangam even as place of worship too.

The Keezhukulam Elangam was in a state of disrepair since many members of the family have relocated to in and around Thiruvananthapuram, being in the service of Venad kings in various capacities. This has resulted in the neglect of the Elangam. Further the state reorganisation act of 1956, saw the transfer of four taluks of Trivandrum District - Thowala, Agasthishwaram, Kalkkulam and Vilavancode taluk (in which the Parambuvilakam Elangam is situated) along with the Shencotta taluk of Quilon District from Kerala to Tamilnadu. This transfer together with the 'Land for the tiller' policy of the Government, saw most Parambuvilakam family, members loosing most of their lands to the tillers, since being members of large land owning family their land were under alien tillage. These factors have further deterred most Parambuvilakam family members from shifting back to their place of origin. The pressures modern day life has seen its members moving over to greener pastures, settling in most cities around India and in foreign countries. This has further accelerated the decline of the Elangam temple in time.

However, of late, many members felt that something has to be done to renovate and invigorate the Elangam and efforts were on for some time from various quarters. Local populace too felt the impact of the deterioration of the Elangam temple and has taken efforts to do some urgent maintenance which prevented the building from caving in. They also made some arrangements for daily poojas. By the combined efforts of some members of the family and of local populace, a Devaprasnam was conducted to astrologically search out the Divine Will. On Thursday the 25th of December 2008, under the aegis of Sri Nambiar, an eminent astrologer from Thiruvananthapuram, a Devaprasnam was conducted at the Elangam temple premises in which many family members and local population and the office bearers of the local renovation committee participated.

In the Devaprasnam, in the form of Tahmboolaprasnam, it was established the said Elangam temple is actually a Kalari with Poothara and the deity, probably an addition along the passage of time, as Kalaries do not normally have any permanent idols installed. It is also seen that the deity is under stress and urgent measures have to be taken to relieve the stress. This is essential to alleviate the sufferings not only to the family members, but also to the local populace. It was deducted that the existing Devi is Durga in its Bhadrakali form, a fierce form befitting Kalari, and also that the Devi has no objection in renovating and remodeling it to a modern structure and also getting converted to more sowmya bhavaa (peaceful form). Maintaining the current structure with heavy usage of wood is very expensive and impracticable in future. It was seen that there are three divine elements in the temple, viz: Ganesha, Siva and Devi (Durga) the prime one and there is no need to add any further. Accordingly it was agreed upon that the worship of some external spirits currently being practiced, like Madan, Yakshi, Nagar etc as also the practice of Paduka in the annual pooja etc., reminiscent of the long past - probably dating back to the Dravidian past, be discontinued. To alleviate the ill effects of the Devi's wrath for having neglected her, some poojas are be conducted immediately - Mrithyunjaya homa preferably at Srikandeswaram temple at Thiruvananthapuram and Ganapathi homa and Bhagavathi seva at the temple premises itself, typical practices with Aryan nuances.

In this Devaprasnam, it was also decided and agreed upon by most present that the existing structure be demolished and a modern temple be erected in its place, with Garbhagriha, prakara, Nadamandapa, Madappalli (Kitchen), quarters for Poojari etc and a new wellp dug within the compound as the existing one is outside the temple compound. Further, suitable festivals like monthly poojas, Annual utsavas (festivals), Pongala etc to be introduced. All senior members present agreed to and took pledge that through their collective efforts the said specified pacifying poojas will be conducted within 6 months from the date and all efforts will be made to construct and complete consecrate the temple within one year from the date.

The earliest precursors of kalarippayattu were the Sangam Age combat techniques which fostered the growth of a heroic ideal; however, there can be no doubt that the techniques and heroic ethos, must have been transformed in some way by the merging of indigenous techniques with the martial practices and ethos accompanying Brahmin migrations from Saurastra and Konkan down the west Indian coast into Karnataka and eventually Kerala. By the seventh century A.D., with the founding of the first Kerala brahmin settlements, a "new cultural heritage" had been introduced into the southwest coastal region which subtly transformed the socio-religious heritage of the area.

The implementation of these decisions will mark the end of a past, however glorious it may have been, Old giving way to New, or does this reflect the replacement of age old Dravidian practices giving way to newer Vedic cultures? Whatever the case, basic law of nature is well reflected through this Divine intervention - well it all depends on the individual beliefs, views and nostalgia. Whatever the case, it is now more or less sure, the days of the Elangam in its present physical form is limited. Whereas the culture of Kalari and techniques of warfare are lost long back, the current decisions will usher in a complete metamorphosis.

Whatever, even while assuring in a new era, the memory and nostalgia of Elangam temple in its current form will linger on in the minds of many of the old members of the family and local populace, till time takes its toll on them too.

Here are some scenes from the Devaprasnam conducted on Thursday the 25th of December 2008

	The Elangam Temple
Elangam building	Some of the members of the Parambuvilakam family worshiping the Elangam Devi. One can vaguely see the Poothara at the South West corner	Elangam building, side view
Elangam front door (eastern side)	Yakshi at Elangam, a closer view	The temple well
Elangam	Elangam, another view	Elangam
Myself in front of the Elangam	Some members of the Parambuvilakam family immersed in discussion before the Devaprasnam	A member in front of the Notice board of the Elangam
	Devaprasnam 25th December 2008

Kalam with 12 places	Notice board informing of Devaprasnam	Ready
Astrologer Sri Nambiar, in action	Astrologer Sri Nambiar	Astrologer Sri Nambiar and some residents
Some members of the Parambuvilakam family, and the members of families living nearby, immersed in Devaprasnam	Astrologer Sri Nambiar, in action	Some members of the Parambuvilakam family, and the members of families living nearby immersed in the proceedings
	The Congregation for participation in Devaprasnam
Some of the family members.	A few of the members around the Elangam	Some of the family members.
In front of Amman at Elangam	Some members	A member
A member	A member articulating a point	A member
	Around the Elangam
The road from Thengapattinam to Elangam	Yakshi amman	A vakal, road/rivulet based on seasons
Around the Elangam	Around the Elangam	Around the Elangam
Elangam	Approach to Elangam	The Elangam