मल्लपुराण (ज्येष्ठिमल्ल - प्राचीन भारतीय मल्लविद्या, अखाड़ा व्यायाम व कुश्ती महाग्रन्थ)

THE MAHARAJA SAYAJIRAO UNIVERSITY OF BARODA
सत्यं शिवं सुन्दरम्
GAEKWAD'S
ORIENTAL SERIES
———
No. 144
8694465118
京都大学文学部
Sanskrit
C
122

Gaekwad's Oriental Series
Published under the Authority of
the Maharaja Sayajirao University
of Baroda.
General Editor :
B. J. Sandesara,
M.A., Ph.D.
No. 144
अज्ञातकर्तृकं
मल्लपुराणम् ।

MALLAPURĀṆA
A Rare Sanskrit Text on Indian Wrestling especially as practised
by the Jyeṣṭhimallas .
Edited by
Bhogilal Jayachandbhai Sandesara,
M.A., Ph.D.
Director, Oriental Institute,
Professor & Head of the Department of Gujarati,
M. S. University of Baroda.
and
Ramanlal Nagarji Mehta,
M.A., Ph.D., Dip. in Museology,
Head, Department of Archaeology,
M. S. University of Baroda.
THE MAHARAJA SAYAJIRAO UNIVERSITY OF BARODA
सत्यं शिवं सुन्दरम्
京都大学
1551385
図書
ORIENTAL INSTITUTE
BARODA
1964

FIRST EDITION :
COPIES 500
Published with the financial aid of the University Grants Commission
and the Gujarat State.
Printed by Ramanlal J. Patel, Manager, The Maharaja Sayajirao
University of Baroda Press (Sadhana Press), Near Palace Gate,
Palace Road, Baroda and published on behalf of the Maharaja
Sayajirao University of Baroda by Dr. Bhogilal J. Sandesara,
Director, Oriental Institute, Baroda, February 1964.
Price Rs. 10=00
Copies of this work can be had from :—
Manager :
THE UNIVERSITY PUBLICATIONS SALES UNIT
Near Palace Gate, Palace Road, Baroda.

CONTENTS
Introduction I-32
What is Mallapurāṇa ? 1-3; Manuscripts 3-8; Summary of Malla-
purāṇa 8-12; Classification of Mallas 12-13; Classification of
exercises 13-20; Time of exercise 20; Massage 20-21; Use of the
training 21; Wrestling matches 21; Arena 21; Wrestling 22;
Wrestling grips 22; Prize distribution 22; Mallas of Mallapurāṇa
22-25; Vajramuṣṭi wrestlers—their training and wrestling 25-28; Eco-
nomic conditions 28; Diet 28; Modern evolution of their exercises
28-29; Vajramuṣṭi or Muṣṭi 29-32.
Text of Mallapurana 1-89
Index 90-95
PLATES
Plate I The first page of the Ms. B.—Bhāṇḍārkar .. .. I
Oriental Research Institute Collection, Poona. .. ..
Plate II The last page of the Ms. B.—Bhāṇḍārkar .. .. .. I
Oriental Research Institute Collection, Poona. .. ..
Fig. 1 Workship of Nimbajādevī in the arena .. .. .. 26-27
Fig. 2 Wrestlers leaving the gymnasium .. .. .. .. 26-27
Fig. 3 Vajramuṣṭi Wrestling : Beginning .. .. .. 30-31
Fig. 4 Vajramuṣṭi Wrestling : Middle stage .. .. .. 30-31
Fig. 5 Vajramuṣṭi wrestling : End .. .. .. .. 30-31
Fig. 6 The Vajramuṣṭi—the smaller Vajramuṣṭis .. .. .. 30-31
are for games and the bigger for warfare .. .. ..

Acknowledgements
The authors are most grateful to Shri J. S. Pade, Dr. U. P. Shah and Dr.
S. D. Parekh for their willing cooperation, suggestions and help rendered at
various stages of the preparation of this work. They are also indebted to Shri
Sitaram and Laxminarayana Sagar, the Vajramuṣṭi wrestlers who supplied a
copy of the printed text as well as gave very valuable information, and an
opportunity of photographing their activities.
We are also thankful to the Bhandarkar Oriental Research Institute for
the loan and use of the Manuscript of Mallapurāṇa. We are highly grateful to
the Madras Museum for a photograph of Vajramuṣṭi published as Figure 6.
Baroda                   B. J. SANDESARA
26-1/64                    R. N. MEHTA

INTRODUCTION
I. What is Mallapurāṇa
Mallapurāṇa is a Purāṇa of the Jyeṣṭhī Mallas or a caste of professional
wrestlers found in Gujarat, Rajasthan, Maharashtra, Mysore and other parts of
India. They claim Gujarat as their place of origin. The term 'Purāṇa' is used
in India from a very long time in the sense of Purāṇam Ākhyānam i.e. the
ancient story. The term is loosely used to denote Itihāsa, which also narrates
the old story. The Indians have used the terms Purāṇam, Ākhyāna and Itihāsa
in a loose way and often they are used as synonyms.¹
In India from a very early period the Ākhyānas, Itihāsa and Purāṇas are
found and they are mentioned as a branch of study, "in fact the Itihāsapurāṇa
is actually called the fifth Veda".² The stories under this literature were
literary public property which was drawn upon by the Buddhists, Jains as well
as by the Epic poets.
But our 'Purāṇa' texts are comparatively late and "at least from the
Sutra literature, the real existence of works whose contents approximately agreed
with our Purāṇa texts could be proved."³ From this high antiquity upto the
present day Purāṇas were written. Some books claim for themselves the proud
title of Purāṇas while others rest content with the claim of the part of an old
Purāṇa.
Purāṇas are defined as consisting of five characteristics: (1) Sarga:
creation (2) Pratisarga: recreation (destruction or Pralaya and recreation)
(3) Vaṁśa: geneology (4) Manvantara: time cycle from one Manu to the
other (5) Vaṁśānucarita: the history of the dynasties.⁴
When the Paurāṇic literature is surveyed it is found to contain data
which are either more or less than that expected by the above-mentioned
standard definition. Some Purāṇas are sectarian, some deal with the rights
and duties of Caste and Āśrama and occasionally parts of Sāṅkhya and Yoga
Philosophy, Dhanurveda fine arts and many other diverse subjects are
interwoven.
In the Paurāṇic literature there are eighteen Mahā-Purāṇas: Bhrama,
¹ M. Winternitz, A history of Indian Literature, p. 311, University of
Calcutta, 1927.
² Ibid. p. 313.
³ Ibid. p. 519.
⁴ Besides this definition, there are others which give the characteristics of
the Purāṇas. These ten characteristics are for Mahā Purāṇas and the five
characteristics are for Upapurāṇas. Winternitz, op. cit. 522, fn. 2.

2

Padma, Vaiṣṇava, Śaiva, or Vāyavīya, Bhāgavata, Nāradīya, Mārkaṇḍeya,
Āgneya, Bhaviṣyat or Bhaviṣya, Bhramavaivarta, Laiṅga, Vārāha, Skanda,
Vāmana, Kaurma, Matsya, Garuda, Brahmāṇḍa.¹
Besides these Mahā Purāṇas, there are Upapurāṇas, mentioned in the
Purāṇas themselves. Some of the Upapurāṇas deal with the Tīrtha Māhātmyas,
Stotras, Kalpas and Ākhyānas or Upākhyānas. These Upapurāṇas do not
essentially differ from the Purāṇas but they are more exclusively adapted to
suit the purpose of local cult and the religious needs of separate sects.²
In this characteristic literature a large class of Purāṇas have intruded.
They give the ancient stories about the origin of certain castes. These Purāṇas
occasionally claim to be the part of some Mahā Purāṇas; but often stand in
their own right as Purāṇas. The Nāgarkhaṇḍa is of the former variety, where-
as Mallapurāṇa belongs to the later variety. Besides such Purāṇas, there are
others like Dharmāraṇya, Śrīmāla Purāṇa, Anāvil Purāṇa, Vāyu Purāṇa,
Kālikā Purāṇa, which are the books narrating the history of castes.³ They
could be considered as caste Purāṇas and may be considered to be the extension
of Vaṁśānucarita, in the sense that they devote themselves to the history of
some Vaṁśa, in a broad sense, and in this variety would be included the whole
literature of the bards, and histories of different castes.
Inspite of the fact that these Caste-Purāṇas claim to give the story of the
castes, there are much religious data which have nothing to do with pure history.
Some historical material is occasionally seen through this mesh of semi religious
and semi-fictitious account of the origin of the castes. The present Purāṇa
would be classed in these Caste Purāṇas.
The term Malla is used to denote a wrestler or a boxer. In this sense the
term is known from very ancient times. But it is used in the present context
to mean not only a wrestler, but a sub-section of brāhmins from Moḍherā general-
ly known as Moḍha Brāhmins, who were professional wrestlers. Here the word
Malla is therefore used in rather a restricted sense.
The above discussion, clearly brings out the characteristics of the Malla
Purāṇa, which is the "Old story of the caste of Mallas from Moḍhera". It is
¹ Winternitz, op. cit., p. 531.
² Winternitz, op. cit., p. 579.
³ Numerous castes in Gujarat have their own Purāṇas. The following
is a small list of it. Dharmāraṇya for Moḍh Brāhmins and Baniās, Śrīmāla-
purāṇa for Śrīmālī Brāhmins and Baniās, Nāgarkhaṇḍa for Nāgars, Anāvil
Purāṇa for Anāvil Brāhmins, Vāyu Purāṇa for Vāyaḍā Brāhmins and Baniās,
Kālikā Purāṇa for coppersmiths. There is also a Nāpitapurāṇa for the caste
of barbers,

3
interesting to note that besides giving the mythological history of the art of
Wrestlers or athletes, the work gives much information about the practices of
the Indian Mallas, their classification, notes on their diet, preparation of ground
for exercise and other details that are noted in the section on the summary of
the Mallapurāṇa.
Manuscripts
The Mallapurāṇam is known from two works, in the form of a manuscript
and a printed book. The MSS is preserved in the Bhandarkar Oriental Institute,
Acc. No. 369 of 1892-95. This is a paper manuscript in Devanāgarī Script and
is dated 1731 Saṁvat (1674-75 A.D.). The detail of the MSS is given below.
Henceforth it is noted as B.MS.
The details of the B.MS. are as follows :—
Place of Deposit— Bhandarkar Oriental Research Institute, Poona.
Acc. No. 369 of 1892-95.
Title—Mallapurāṇam
Author—Unknown.
Age—Saṁvat 1731.
Extent—Folios 18.
No. of lines in each Folio—about 12.
No. of letters in each line—about 36.
Material—Paper.
Script—Devanāgarī of Western India.
Style—Written in one uniform handwriting.
Size—27.3 cms. × 11.4 cms.
Condition--Fair with some parts moth-eaten.
Colophon—Saṁvat 1731 Varṣe Pauṣa Śukla Pakṣa 11
Somavāre ॥ Śubham ॥ likhitaṁ dunichandreṇa
Eventhough this manuscript has its colophon the subject matter is incomp-
lete, as it abruptly ends after Chapter IX with the colophon of the scribe.
The other copy is a small printed book that was published from Baroda in
Śaka 1833. This text contains besides the Mallapurāṇa, the information about
Gotra, Pravara, Sandhyā, Upāsanā and other details. The text here is more or
less complete but differs in part from the B.MS. The differences are noted at
relevant places in the present edition.
A related work viz. Mallaśāstra by Devisiṁha is noted by Dr. E. D.
Kulkarni of Poona in a paper presented to the All India Oriental Conference at
Shrinagar. But this MS. belonging to the Bikaner library is not studied in this
work as it was not available.

4
The present text, therefore, depends upon a manuscript and printed
version of the Mallapurāṇam.
The B. MS. is written in the Devanāgarī Script and does not differ much
from the contemporary writings. The usual mediaeval form of writing is seen the
presence of Ṣa. instead of Sa. Besides the avagraha is rarely used. The anusvāra
is commonly used for Na. Na is used for Ṇa. The irregularities of the use of
Śa and Sa is often noticed. Ba and Va are of same form. Some irregular sandhis
are noted. Wrong Śloka numbers are also seen. Generally the writing is chaste,
in metre and style. Occasionally local dialect is seen in a number of phrases¹,
and hence it betrays the place of origin of the text.
The printed book seems to have relied on a more or less complete MS.
It was published by Bāburāo², alias Vyaṅkaṭ Śarmā, the son of Govind alias
Minappā the son of Vyaṅkaṭ is Śaka 1833=1911 A. D. at Baroda. It was printed
by Jaṭāsaṅkar R. at Veerkshetra Press Co. Ltd.; near Chimanābāi Tower, Baroda.
The work was financed by Kāśībāi the daughter-in-law of Vyaṅkamā, the wife
of elder Vyaṅkaṭ. It was priced at Re. 1-00.
This book contains four works (1) Śukla Yajurvedīya Mādhyandin
Vājasaneya Āhnikam (2) Devamallotpatti (3) Moḍhbrāhmaṇotaptti (5) Malla-
purāṇam.
As already noted this is a more complete text of Mallapurāṇam. It is
noted as 'P'. 'B' comes to an end after the Chapter dealing with food, but
'P' is a more complete text. Hence after 9th Chapter the present edition
entirely relies on the printed text.
Necessary corrections are carried out in the text for making the spellings
uniform. It may further be noted that the two copies were complimentary as
they supplemented the missing data from each other. Still, however, these
manuscripts have many lacuna which can be easily seen in the discussion in
Chapter III, Chapter IV. Even the 41 arts as noted in Chapter VI are not
correctly recorded. In the Chapter X the list of middle type of exercises is
broken. The list of the exercises and lāgas is also defective. The same is the
case in the Chapter XI, XIV etc. All these lacuna suggest that an effort is
essential to trace other manuscripts of the work for completing parts of this text.
¹ The copyist of the MS. was probably not conversant with the subject-
matter and hence many mistakes. Partly they may be due to oversight,
carelessness and not comparing the copy with the original or he might have
copied from a defective text.
² Bāburāo Minappā still survives and lives in Hyderabad, Deccan and
works as Sitar Master. He was not a Government pahalwān.

An accurate line-by-line transcription of the Sanskrit manuscript (Mallapurāṇa, MS. B, folio 1 recto, preserved in the Bhāṇḍārkar Oriental Research Institute Collection, Poona), transcribed in order from Line 1 to Line 9, followed by an English translation and context.

Devanagari Transcription

ॐ स्वस्ति श्रीगणपतये नमः ॥ ॥ श्रीसरस्वत्यै नमः ॥ श्रीगुरुभ्यो नमः ॥ ॥ एकस्मिन् कमलाकमस्तद्दिवि
रेमानंदं माधायते लीलांबरधरस्तयोर्धवंध्वनी कश्चेलोलोलोलैकरैः ॥ २४ ॥ ग्रस्वाथिसनधिसमथ्यन
वापारलश्चोदद्वाश्चवारिवासेविनित्तनु वां छितफलदं वारहस्तं वहतवः ॥ १ ॥ नाता रागं ज्ञानमस्त्यन्यत्तत्वेव
न ते तमों देवी सरस्वती वासने नतो नमद्यमृदयेतद्वान्या ॥ नारद उवाच ॥ आस्मीन्धर्मविधा; प्रोक्तं कुल
न्तम्यकश्चतो मया ॥ दिवाश्चविविधाः साभिनेतिम् दास्त्वनेकेषथा ॥ ३ ॥ अस्माद्दिया विधातव्यो भ्राता तात
संतेषतः पुरा ॥ विस्तरेण ममाब्रू

Plate Label and Manuscript Header

Plate II
पत्र-शीर्षक (Folio Header & Number): ५८ (Folio 58) | ॥ मल्लपुराणं ॥

मूल संस्कृत पाण्डुलिपि पाठ (Transcription of Sanskrit Manuscript Folio 58b - Ms. B)

चेष्टाभियुक्तस्येह करादेर्व्रणशीतलं च विशेषतः ॥२१॥ शृङ्गाटमांसमद्यं च स्निग्धं दधिकरं परं ॥ [अक्षर-विलोपन / Haritāla erasure]
[अक्षर-विलोपन / Erasure] ॥२४॥ कुक्कुटास्तद्गुणाः प्रोक्तास्तथा वातात्परं परं ॥ रससंत्रासबद्धं परं कफवातहरं तथा ॥२५॥
अथ भोजनं ॥ अतिमात्रं न भुंजीत गलगंडस्य कारणं ॥ भोजनं हीनमात्रं च वलहंतृ न संशयं ॥२६॥ तुष्टा पुष्टौ मते
हस्तिनो बलमथवा भवति प्रवृद्धं भोजनं नृणां ॥ यदन्यवर्धयेद्धात्वाननलो वा मुनेरितः ॥२७॥ गोधूमपिष्टकेनापि
पावकंश्रयणविधिर्गुल्मकरं सोऽविसमुत्थोऽष्टौ तेनापि त्रिगुणोन वा ॥२८॥ वसंतभवगोधूमाः षोडशांगुलदीर्घकम्
घृतसुधौ ततो मुष्टिं कृत्वा त्रीन्कांश्चित्कंभुभोः ॥२९॥ पाटावाली ततः कार्या पयसि तैलवर्जिता ॥ शशांककि-
-रणैराशा सेवितं घृतमिदं मुहुः ॥३०॥ ॥ इति श्रीमल्लपुराणे नवमं प्रकरणं समाप्तं ॥ शुभं भवतु ॥
संवत् १७३१ वर्षे वैशाष वद ११ सोमे अद्येह श्री... लिषितं तं नंद्रा देण ॥
पंचोत्तर पंचशतं च मल्लसंख्या पिता च ऋषिपुरेणान्मस्ता ॥ तेभ्यः प्रदत्तं निजगात्रवीर्य्याशयी रस्ता-
-प्या रिपुनाशकारी ॥१॥

पाद-टिप्पणी एवं अंग्रेजी विवरण (Caption & Accompanying Text)

Caption: The last page of the Ms. B.—Bhāṇḍārkar Oriental Research Institute Collection, Poona.
Previous Work :
The Mallapurā[ṇa]...
the references to Malla[s]...
and Gujarati works...
"Jyeṣṭhimalla jñāt[i]...
Sandesara, published...
publication is by S[hri]...
Community of Sout[h]...
published in 1960 as...
the Mythic Society, ...
of Mallapurāṇa in C...
The first two ...
both in Gujarat and ...
Another impo[rtant]...
Vidyā " by late Pro[f]...
reported by Vyank[at]...
rati are extremely ...
Besides these ...
activity of the Jye[ṣṭhimallas]...
mainly instrument[al]...
Date of Mallapurā[ṇa] :
Mallapurāṇa, ...
it can be inferred ...
caste-purāṇas wer[e]...
to the 11th centur[y]...
times.
Looking to ...
work also should b[e]...
chronological gap[s]...
states that it was...
statement sugges[ts]...
but it is rather di[fficult]...
This Purāṇa ...
internal evidence ...
bracket as is poss[ible]...
The langua[ge]...
Apabhraṁśa. It...
this work reflects...
besides Apabhraṁ[śa]...

हिन्दी अनुवाद एवं आहार-विज्ञान / मल्ल-पोषण विश्लेषण (Hindi Translation & Commentary)

व्यायाम एवं व्रणोपचार (श्लोक २१): अत्यधिक शारीरिक चेष्टा (मल्ल-युद्ध/परिश्रम) करने वाले मल्ल के हाथों व अंगों के व्रणों (चोटों) के लिए शीतल उपचार विशेष रूप से विहित है।
आहार्य द्रव्य (श्लोक २१-२५): शृङ्गाटक (सिंघाड़ा), मांस, मद्य, स्निग्ध पदार्थ तथा दही मल्ल के पोषण व पुष्टि के लिए श्रेष्ठ हैं। कुक्कुट (मुर्गे) का मांस वातशामक गुणों से युक्त तथा रस-संस्त्राव को रोककर कफ और वात का शमन करने वाला कहा गया है।
भोजन की मात्रा एवं दोष (श्लोक २६): अतिमात्र (आवश्यकता से अधिक) भोजन कभी नहीं करना चाहिए, क्योंकि यह गलगण्ड (गले के विकार) एवं अग्निमांद्य का कारण बनता है। इसी प्रकार हीनमात्र (अल्प) भोजन बल का नाश करता है।
बल एवं धातु-वृद्धि (श्लोक २७): सम्यक् रूप से किया गया भोजन मनुष्य को हाथी के समान अपार बल प्रदान करता है तथा धातुओं और जठराग्नि को प्रदीप्त करता है।
गोधूम (गेहूँ) की पाक-विधि (श्लोक २८-२९): वसंत ऋतु के गेहूँ के आटे से सोलह अंगुल परिमाण के व्यंजन का निर्माण कर, घृत में संस्कारित कर विशिष्ट पाक तैयार किया जाता है।
पाटावाली पाक एवं औषधीय घृत (श्लोक २९-३०): दूध में तैल-रहित 'पाटावाली' तैयार की जाती है। इस प्रकार सिद्ध किया गया घृत चंद्र-किरणों से शीतल होकर मल्ल के बल, वीर्य और पुष्टि को बढ़ाता है।
अध्याय समाप्ति एवं पुष्पिका: नवम प्रकरण (भोजनविधि/आहार प्रकरण) पूर्ण। लिपि काल: संवत् १७३१, वैशाख वदी ११, सोमवार।

5
Previous Work :
The Mallapurāṇa was published once as already noted above. Besides,
the references to Mallas and specially Jyeṣṭhimallas are found in various Sanskrit
and Gujarati works. These references are collected in a Gujarati booklet
“ Jyeṣṭhimalla jnāti Ane Mallapurāṇa ” by one of the editors, Dr. B. J.
Sandesara, published by Gujarat Vidya-Sabha in 1948 A.D. Another important
publication is by Shri B. Śrīnivasa Jetty of Bangalore, a booklet “ The Jetty
Community of South India and its migration from Modhera (North Gujarat) ”,
published in 1960 as a separate work. It originally appeared in the Journal of
the Mythic Society, Vol. L, No. 2. Dr. E. B. Kulkarni has given a short summary
of Mallapurāṇa in Oriental Conference 20th Session, at Bhuvaneswar.
The first two works give an outline of the history of the Jetty community
both in Gujarat and South India.
Another important publication is a Marathi work “ Badodyātīl Vyāyām
Vidyā ” by late Prof. Manikrao. The notes on Vajramuṣṭi form of exercises are
reported by Vyankappā in the Vyāyām Jñāna Kośa, both in Marathi and Guja-
rati are extremely useful.
Besides these works stray articles have been published recently, due to the
activity of the Jyeṣṭhimalla brothers Sītārāma and Laxmīnārāyana. They are
mainly instrumental in supplying useful data to the authors of these articles.
Date of Mallapurāṇa :
Mallapurāṇa, as has already been noted above, is a caste purāṇa and hence
it can be inferred that naturally it might have been written when most of the
caste-purāṇas were composed. These caste purāṇas are not written much prior
to the 12th century A.D. and the activity of writing them continued upto recent
times.
Looking to the literary phenomenon it could be expected that the present
work also should be written somewhere in this period. To close down this wide
chronological gap, strong evidence is supplied by the colophon of B.MS. which
states that it was copied down by Dunichandra in Saṁvat 1731-1674 A.D. This
statement suggests that the work is at least older than the 17th century A.D.,
but it is rather difficult to fix the upper limit.
This Purāṇa is unfortunately not listed by other purāṇas, so whatever
internal evidence could be gathered is utilised to fix its date in as small a time-
bracket as is possible.
The languages as mentioned in III.12-13 are Saṁskṛt, Prākṛt, Laukika and
Apabhraṁśa. If any inference is possible from this statement it means that
this work reflects the period when the Modern Indo-Aryan languages were used
besides Apabhraṁśa, Prākṛt and Saṁskṛt.

(Left margin caption to facing plate):
The last page of the Ms. B.—Bhāṇḍārkar Oriental Research Institute Collection, Poona.

6
The following words also suggest that they are taken up from the local
dialect and used in Sanskrit as is clear from the statement Kathitā laukikaiḥ
śabdaistathoktā Malla Bhāṣayā.
lāta VI.1.
Tākaṇa VI.3.5.
Farakaṇe VI.5.
Khaṇḍa IX.51.
Melayitvā XII.30.
Muhuḍakena XVI.4.
Chaḍakī XVII.33.
Dhokara XVII.39.
lāga VI.1.5, IX. 11, X, 11 ff.
utthāpaṇā VI.3.
Ākhaḍhaka VI.15.
Valana IX.11.
Goṇitaka XI.8.
Cāvayitvā XII.30.
Harita XVII.6.
Karaḍakī XVII.33.
Pariṇāma Prada IX.38.
Sphutaṁ Hāra XV.4.
Use of word Hingu in Feminine gender. IX.47.
These words are seen in Gujarati language and hence the inference could
be drawn that the Laukika Śabda and Mallabhāṣā is the Gujarati language in
its mediaeval form. This inference could be strengthened by the consideration
of the authorship. All these evidences lead one to suggest that this work falls
in the period of the mediaeval Gujarati and hence may be ascribed to a period
after 13th century A.D. This inference could be supported by a close study
of the language of the Jain Prabhandhas composed in mediaeval Gujarat.
Another interesting point for fixing the chronology can be inferred from
the strong bias of Kṛṣṇa Bhakti. The religious history of Gujarat may lend
some light to this problem. The Māhatmya of Bhāgavata purāṇa mentions
Gujarat as the place where Bhakti became weak.¹ This remark suggests that
in Gujarat Vaisnavism was not very strong and this fact is supported by the
historical evidence that the Chaulukya rulers were Śaivaites, and the brāhmins
here were the supporters of Śaivism. The study of the Chaulukya temples also
suggest that most of the Hindu temples are Śaiva; but the Vaiṣṇava temples
are very few.
¹ Bhāgavata, Ch. I, 47, 48.

7
The strong worship of Kṛṣṇa in Gujarat seems to have revived after the
movement of Puṣṭimārga in the late 15th and 16th centuries A.D. So we
meet with the literature with great emphasis on Kṛṣṇa worship from these
centuries onwards. The establishment of the goddes Limbajā is also attributed
to Kṛṣṇa's power in the Mallapurāṇa. This fact again suggests that Kṛṣṇa
worship had really gained in Gujarat when this work was composed.
If this religious picture is considered the present work need not be placed
in a period prior to about 15th century A.D. This was again a period of
Hindu and Jaina revival as can be gleaned through the post Chaulukyan
temples in Gujarat. This period is suggested by the internal evidence of the
language and religious practices as noted in Mallapurāṇa. This date is closer
to the Dharmāraṇya which was also composed in the 15th century A.D.
Summing up the evidence of the chronology of this Purana, it can be seen
that it was composed before 1674 A.D. but not before the 15th century A.D.
Authorship :
The Mallapurāṇa brings into its discourse Narada, Brahmā, Kṛṣṇa,
Balarāma and one brāhmin named Someśvara. Nowhere in the text is any
name of any other person taking part in the narrative. The colophons are also
silent in this respect. Dunichandra the writer of B.MS. is merely a scribe,
hence the evidence for authorship is extremely meagre.
Still, however, in the concluding portions of the book there is specific
mention of a brahmin of Kāśyapa gotra (XVIII. 76). Here all other gotras
that are previously mentioned are not noted. In the earlier reference (XVIII.
52-53) this Kāśyapa gotra is considered to be the twelfth gotra and the state-
ment just following it notes that Udīca Jñāti Sambhūtaṁ Gotraṁ Kāśya-
pameva ca suggests that the audichya Brāhmins are considered for this purpose
to belong to the special gotra and the brahmin of this gotra is given preference
for worship.
This coincidence is interesting. The Mallas are from Moḍherā and
amongst them this Udīchya Jñyāti is included for receiving their respect. This
paradox can be removed if one infers that this text was written by some
Audichya brāhmin for the mallas. The writer would naturally desire his
progeny to prosper from his work ; so in the section of Vyāsapūjā the name of
his gotra is included. From this circumstantial evidence it could be noted that
this text was written by some audichya Brāhmin, for the benefit of the Mallas.
The name of the author is unknown but the major role is played by Someśvara
in the whole text, hence one may reasonably infer that the author of this work
is an audichya brahmin, who might be a friend of Someśvara of Garga Gotra.

8
Summary of Malla-purāṇa :
The present collated text of Mallapurāṇa runs into 18 Adhyāyas or
Chapters.
THE FIRST CHAPTER begins with the prayers offered to the Hands of
Viṣṇu (Hari) and the famous opening sloka from Mahābhārata. The exposition
of Mallapurāṇa begins by the query of Nārada to Brahmā. Brahmā informs
him that Kṛṣṇa and Balabhadra were moving towards Dwārkā after destroying
Kaṁsa. They came to Mayurava Mbāla, a town of Brāhmins where Rama has
performed penance and established the brāhmins. The details of the geogra-
phical position of Mayuravaṁbālam is given as occupying the central position
in Dharmāraṇya. It is near Moheraka and to the east of Lohāsura. The differ-
ent names of Mayuravaṁbālam are given as Iśāna, Śrīmālaka, Mayuravaṁ-
bālam, Devālayam,¹ Kṛṣṇa and Balarāma were warmly greeted by the town.
SECOND CHAPTER details out the questions asked by Someśvara of
Garga gotra. Kṛṣṇa asks the well-being of the people of the town, and hearing
the answer in positive, he asks Someśvara to accept the Mallavidyā that he gave
him. The glory of Mallavidyā is sung and Someśvara is asked to accept it.
Someśvara questions Kṛṣṇa about the reasons of upholding this knowledge by
him. To this question Kṛṣṇa answers that it was upheld for destroying Madhu
Kaiṭabha, Kaṁsa, Muṣṭika, Caṇūra. Someśvara is pleased and further asks
Kṛṣṇa to explain Mallaveṣa, the method of killing Kaṁsa, Caṇūra and Muṣṭika.
Kṛṣṇa tells the story about his childhood and the method of destroying them.
THE THIRD CHAPTER opens with the beginning of the preparations of
training and Kṛṣṇa gives a discourse on the types of Mallas fit for receiving the
training. He devides Mallas in Jyeṣṭhī, Antarajyeṣṭhī, Gopakula and Bhaviṣya.
¹ The geographical position suggest Delmāl, which is considered as the
traditional place of origin of Jyeṣṭhimallas. But the connection of Iśāna, Śrī-
mālaka and Mayuravaṁbālam with Devālayam = Delmāl is difficult to explain.
This Delmāl is at a distance of about 10 miles to the west of Moḍherā. The
description of this village suggests that the author knew this site, because he
does not mention any river in the vicinity, but speaks of step-wells, wells and
ponds which exist here. Moreover a small tank with earthen dam existed on the
east of Delmāl. On its West bank there is a broken temple of Chaulukyan age.
Today it is locally known as that of Pālechī Mātā or Pālanīmātā. Besides this,
old temples are existing here, which justify the author's version that there were
many temples. All these observations lead one to identify this Devālaya or
Mayuravaṁbālam with Delmāl of North Gujarat where Jyeṣṭhīs still live and
carry on agricultural activity. A small unused Gymnasium, the temple of
Limbajā give additional support to this identification.

9
Their characteristics, strength etc. are given. The 64 qualities of Jyeṣṭhī, 30
qualities of Antarajyeṣṭhī and 37 qualities of Gopakula and Adhama Mallas, 21
qualities of Adhmādhama Mallas, and 24 qualities of Bhaviṣya Mallas are noted.
These qualities are psychological, moral and pertaining to family etc.
THE FOURTH CHAPTER describes the five ( Pañcāṅga ) characteristics
of the Mallas. The Mallas are classified as Uttama, Madhya, Adhama and then
they are further classified in five different varieties as Asthisāra, Mānsasāra,
Medasāra, Asthi-Mānsasāra, and Medāsthisāra. Their physical characteristics
are given.
THE FIFTH CHAPTER is again a classificatory one. It devides the
Mallas in eight varieties as ( 1 ) Yuvā, ( 2 ) Prāṇavāna, ( 3 ) Jyeṣṭhī, ( 4 ) Antar-
jyeṣṭhī, ( 5 ) Gopakula, ( 6 ) Bhaviṣya, ( 7 ) Bāla and ( 8 ) Vṛddha. They are fur-
ther devided in five types as ( 1 ) Gaja, ( 2 ) Vṛṣa, ( 3 ) Siṁha, ( 4 ) Mṛga and
adds ( 5 ) Bhaviṣya as the fifth type. Their fitness for fight and their character-
istics are further developed in this chapter.
CHAPTER SIXTH discusses the various positions and actions of the
mallas and then describes the strength of various mallas. The varieties in this
respect are noted as Urḥsāra, Skandhasāra, Bhujasāra, Kaṭisāra and Jānusāra.
After this the Raṅgabhūmi or wrestling arena is described as Ākhāḍhaka. Its
three varieties as low, level and high are described and the three dimensions 101
cubits, 50 cubits and 21 cubits are noted. Its square, triangular, and circular
shapes are described. The colours of the earth in the Ākhāḍhaka are noted and
instructions are given to keep the earth free from kankar, wood, iron and other
injurious objects.
This is followed by the routine of the mallas. Before going to the
Ākhāḍhaka the malla should get up in the morning, attend to the nature's call,
clean the mouth and say his morning prayers.
After going to the Ākhāḍhaka he should perform Prāṇāyāma, bow down
to the earth ( Bhūmivandana ) and then take exercises. Various undesirable
persons and activities which are to be avoided are also noted. Then religious
ceremonies such as Jaṭabandhana, Pradakṣiṇā, Mantrasādhanā, Sudarsana-
sthāpana, worship of Gods such as Kṛṣṇa, Haladhara Dharādhara and Vāsukī
are ordained. Then Kacchabandha and beating of arms is noted. Then the
assembled mallas should bow down to Goddess earth. Take some earth from
the Ākhāḍhaka and smear their bodies with it. After that they should exercise
themselves. The 41 arts known to Matikāra ( who seems to be an equivalent
of modern coach ) are incompletely noted.
CHAPTER SEVEN opens with a mention of the noises which should not
be made while taking exercises. Their evil effects should be avoided by Sudar-
2

10
śana Mantra. Then follows ten noises which are beneficial. They are conducive
to victory. The idea of various Aṅgasthānas—Skandhasthāna, Uraḥsthāna,
Jaṅghāsthāna, Jānusthāna and Kaṭisthāna—is given. The Aṅgagyāna of four-
types of mallas (Gaja etc.) is noted. These seem to be the standing positions
and leg work. Then various strokes (Ghātas) are mentioned. Besides these
Ghātas, the Vighātas are also noticed in this chapter.
The CHAPTER EIGHTH deals with the wrestling. In the beginning
comes the salutation (?) (tāla) and then comes the various stances (dṛṣṭi).
It is followed by a variety of catches (lāga). The superior points for victory
are noted as head, hands, belly and back. The control of the opponent is also
shown as (dhāraṇa). The various methods of controlling the opponent are
noted. After this seventeen varieties of Āsanas are given and again the varieties
of mallas are noted.
After these varieties the exercises are classified as Alpa, Ardha and Pūrṇa
and Ati. This is followed by the list of individuals who should not take the
exercises. Then comes the list of those who are fit to take Alpaśrama (light
exercises) as well as the effects of light exercises. After it the effects of
Madhyaśrama (mild exercises) are noted and finally the Pūrṇaśrama or heavy
exercises are noticed.
After exercising bath with cold water, and drinking milk, eating of grapes
is enjoined. The dress and decoration of body is noted and finally the proper
diet is prescribed.
CHAPTER NINE begins with the advantages both social and physical of
the exercises and summaries the contents 'of chapter eight. It also mentions
the varieties of exercises, their annual routine, the days when exercises should
not be taken. Then the advantages of advartana, and snāna are noted. The
details of the food-stuff are given. In this list the advantages of condiments,
flesh, curd, milk, vegetables, drinks, sugar, ghee, rice, barley, wheat, mudga
(green gram), gram, āḍhakī (tuvera), māsa are noted. This is followed by an
interesting table of materials to be consumed in different seasons.
In Hemant heavy food with wheat as the base, and a variety of sweets
with ghee and jaugary is recommended. In Vasanta the food consisting of barley
and wheat, cold water, application of sandle paste etc. are recommeded. The
good qualities of flour is eight time that of rice. Milk is eight times superior to
flour. The masa is eight times superior to milk and ghee is eight times superior
to masa is noted.
CHAPTER TENTH details out sixteen varieties of exercises such as (1)
Raṅgaśrama, (2) Stambhaśrama, (3) Bharamaṇikā Śrama, (4) Śvāsapreraṇikā
bhyāṣa (Stamina building), (5) Sthāpitaśrama, (6) Uhāpoha Śrama, (7) Guru

II
Goṇitaka, (8) Laghu goṇitaka, (9) Pramadāśrama, ( 10 ) Āmardakīśrama,
( 11 ) Āsthādaṅka, ( 12 ) Kuṇḍakarṣaṅk (circular movements), ( 13 ) Anya-
kṛtkaraśrma, ( 14 ) Jalaśrama, ( 15 ) Parānārohaṇā, ( 16 ) Bhojanordhvabhra-
maṇikā. Besides these, the exercises are characterised as Uttam, Madhyama
and Adhama. The Raṅgaśrama is considered to be the best. The middle types
are Stambha, Bāhusrama, Guru and Laghu Goṇitaka, Gadāśrama, Chonak-
aśrama. The Adhamas ( 1 ) Jalaśrama, ( 2 ) Sopanaroguruśrma, ( 3 ) Bhojan-
ordhvabhramaṇikā, ( 4 ) Aṅgakāvartanābhyāsa are noted as seven Adhamaśrama.
But the list does not figure out all the seven śramas suggesting thereby that the
text is defective. Besides these, fifteen catches (lāga) are noted and the three
types of going upon a Mallastambha and the advantages of Mallastambha. This
chapter is highly defective.
The ELEVENTH CHAPTER opens with the classification of mallas (as
Asthisāra etc.) and the details of the forms of Bāhu Preraṇika (Daṇḍa (?))
exercises are noted. It describes the Uhāpoha with another malla, and the
seventeen varieties of Guru Goṇitaka exercises and the advantages thereof, the
Pīḍanaka and its exercises. The Gadābhyāsa, Choṭankābhyāsa Kuṇḍakāvartana
(circular movements), Karkaraśrama, Jalaśrama, Sopanrohana, exercises are
noted with their benefits to physical culture.
After them massage is noted as Mardanā. It is classified as Bhīmasenī,
Nārṇāyani, Chitriṇī and Masṛṇī. The advantages of massage are described.
The TWELFTH CHAPTER deals with the question of maintaining health.
The causes of diseases are given and the remedies are recommended.
In the THIRTEENTH CHAPTER wrestling competitions are described.
The king arranges these competitions which are seen by everybody. The fight
should be arranged between the equals and the bout of the different types are
also noted. The 21 varieties of controls of senses for mallas are given and a few
regulations for his life are also noted.
The FOURTEENTH CHAPTER describes the twelve ways of victory,
and some prohibitions about women. The types of courage of mallas are
also noted, as well as cowardice. The mallas are to be invited to wrestle and
then the next day the wrestling should take place in the arena. The prepara-
tion of Raṅgamaṇḍapa and Govindapujā is ordained. The king witnesses the
wrestling in the company of queen, ministers and other persons. The Mallas
fight with Vajramuṣṭi, and the king gives them presents and sends them round
the town on elephants. After returning from their round in the town the
wrestler bows down to the king, queen, prince. Here 64 Kalās are mentioned
and the list of artists in Rājasabhā is given.

12
CHAPTER FIFTEENTH describes the varieties of wrestling such as
(1) Dharaṇīpāta, (2) Āsura, (3) Nāram, (4) Yuddham. The details of the
varieties of (1) Dharaṇīpāta, (2) Āsura and (3) Dharmayuddha are given,
where as the text is silent for other variety. Here impartiality by the king is
ordained for the mallas.
The SIXTEENTH CHAPTER deals with the fight of Gaja, Vṛṣabha,
Siṁha and Mṛga. Here the rules of these fights are noted as well as the
rules of the wrestling of Gaja-siṁha, Siṁha-vṛṣabha, Siṁha-Mṛga ; Gaja-Mṛga,
Gaja-Vṛṣabha ; Vṛṣabha-Mṛga.
The SEVENTEENTH CHAPTER further details out the fight. It is
partly incomplete but seems to detail the movements in wrestling under the term
Chadaki, Ḍhokar etc. The various movements, Bhaṅgas, Kartari and other
types are given.
The LAST CHAPTER glorifies these tricks and gives the summary of
Mallaśāstra. Balabhadra became angry and wanted to go to the forest but was
stopped from doing so. Then the creation of Maheśvari, Vaiṣṇavī and Brāhmī,
Śakti is noted. Someśvara received Mallavidyā and asked Kṛṣṇa to be his
companion in wrestling and asks for protection. Theroupon Kṛṣṇa creates the
goddess Limbajā for their protection. The twelve gotras of wrestlers were fixed
and the method of protection of mallas and some moral code is given and the
book ends with Purāṇa Praśaṁsā and Vyāsapujā.
Classification of Mallas :—
The Mallapurāṇa being a work on the mallas, naturally gives good in-
formation on their varieties. The classification as noted in the Purāṇa differ
from place to place. The following classifications are noticed in the work.
Chapter III—Jyeṣṭhī, Antarjyeṣṭhī, Gopakula, Bhaviṣya.
Chapter IV—Asthisāra, Māṁsasāra, Medasāra, Asthi-Māṁsasāra, Medāsthisāra.
Chapter V—Yuvā, Prāṇavāna, Jyeṣṭhī, Antarjyeṣṭhī, Gopakula, Bhaviṣya,
Bāla, Vṛddha, Gaja, Vṛṣa, Siṁha, Mṛga
Chapter VI—Urusāra, Skandhasāra, Bhujasāra, Kaṭisāra, Jānusāra.
Chapter XI—Follows the classification of chapter IV.
Chapter XV—The Gaja Vṛṣa Siṁha, Mṛga, classification is given.
It is clear from these classifications that different basis are used by the
author at different places. Chapter III gives the traditional list as known
also from Mānasollāsa¹. In this list only two types of mallas can be seen.
They are the Jyeṣṭhī and Antarjyeṣṭhī. They can be explained as the chief
wrestlers and those who are of rather lower capacity but help the Jyeṣṭhis in
training and who fight if necessary. Gopakula seems more as an appendage
¹ Mānasollāsa, part, Vol. II, G. O. Series. p. 229 ff.