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

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.

13
as the tradition seems to come from Kṛṣṇa worship. If Kṛṣṇa could develop
as a Malla by staying in a cowherd family the other cowherds also could be
good mallas. From such a belief this type might have been included in the
classification. It may incidentally be noted that cowherds are physically
strong and given proper training they would turn into competent wrestlers.
The classification of Bhaviṣya is equally redundent as it simply implies a
student under training. This is a common stage for any would-be wrestler.
The classification noted in Chapter V is not of much importance. Yuvā,
Bāla and Vṛddha are stages in an individual's life and hence they do not repre-
sent any special class. This classification may be of some help in arranging the
bouts. Prāṇavāna type is also equally misleading. It may only denote a man
with stamina. These facts clearly show that these four varietes do not refer to
different persons and hence this classification is not of much value. The other
four types are just the same as noted above.
The other fourfold classification of Gaja, Siṁha, etc. is again a traditional
one. It also occurs in the literature on Kāmaśāstra. It is based here on physi-
cal appearance and not any other basis :
The classification in Chapters IV and VI are based on physical characteri-
stics and strength of the limbs. The classification in chapter VI is based on
well-developed power of chest, arms, shoulders, waist and knee. Hence all the
classification is based on the following basis.
( 1 ) Birth in caste ( Gopakula )
( 2 ) Age ( Bāla, Yuvā, Vṛddha )
( 3 ) Physical structure ( Asthisāra etc. )
( 4 ) Strength of limb ( Urusāra etc. )
( 5 ) Training ( Bhaviṣya, Antarjyeṣṭhī Jyeṣṭhī ).
This clearly suggests that the classifications are not necessarily based on
caste distinctions. The term Jyeṣṭhī meaning the best is derived from Jyeṣṭha
meaning most prominent or seniormost. The term seems to have been accepted
by the mallas as an honorific title, and later on in the sense of a distinct caste.
Gopakula is a caste classification, but its reasons possibly are religious as noted
above. The other points for classification are based on an individual's age,
structure, strength etc.
Classification of exercises :
As with the classification of mallas, the classification of exercises is also
based on different considerations. The classifications given in the Purāṇa are
noted in Chapter VIII, IX and X.
In Chapter VIII exercises are classified as Alpa, Ardha and Pūrṇa. The
IX Chapter follows this classification.

[14]

Chapter X shows 16 types of exercises. They are (1) Raṅgaśrama (2)
Stambhaśrama (3) Bhramanikāśrama (4) Śvāsapreranikābhyāsa (5) Uhāpoha-
śrama (6) Guru Goṇitaka (7) Laghu Goṇitaka (8) Pramdāśrama (9) Āmar-
dakīśrama (10) Āsthānaka (11) Kundakārśṇaka (12) Anyaḳrtkaraśrama
(13) Jalaaśrama (14) Paranarohaṇaśrama (15) Bhojanordhabhramaṇikā (16)
Sthāpitaśrama.
These are further grouped in three varieties as Uttama, Madhyama and
Adhama.
Uttama—Raṅgaśrama.
Madhyama—Stambhasramaṇikā, Bāhuśrama, Guru Goṇitaka, Laghu
Goṇitaka, Gadāśrama, Chonakaśrama.
Adhama—Aṅgakāvartana, Sramakaśrama, Jalaśrama, Sopanroguruśrama,
Bhojanordhabhramaṇikā.
The varieties of exercises are tabulated below. It shows incomplete text.
x.1.5.       xi       X.7.11.
Sixteen śramas           fifteen śramas.

1. Raṅgaśrama    Raṅgaśrama    1. Raṅgaśrama.
2. Sṭhambhaśrama           2. Sthambha
3. Bhramaṇikāśrama  Bhramanikāśrama 3. Bāhu
4. Svāsapreraṇikāśrama         4. Bāhuśrama
5. Sthāpitaśrama
6. Uhāpohaśrama    Uhāpoha     5. Guru Goṇitaka
7. Guru Gochintakaśrama Guru Goṇitaka
8. Laghu Goṇitakaśrama  Pidanaka     6. Laghu Goṇitaka
9. Pramadāśrama    Gadā       7. Gadāśrama
10. Āmardakiśrama            8. Choṇaka
11. Āsthādanakaśrama
12. Kundakarśanakāśrama Kundakāvartana  9. Aṅgakāvartanābhyāsa
13. Anyaḳrtkaraśrama           10. Śramakāśrama
14. Jalaśrama      Jalaśrama     11. Jalaśrama
15. Paranarohaṇaśrama  Sopānrohaṇa   12. Sopanaroguruśrama
16. Bhojanordhvabhrama- Bhoja nordha bhrama 13. Bhojanordhva
    ṇikā        Bāhupreraṇika    bhramaṇikā
    Choṭanaka
    Karkara
    This is the technical part of Mallapurāṇa. Unfortunately the traditions
    preserving the exact meaning of these terms have almost disappeared, but the
    Jeṭhīs are still practising many forms of these exercises. From a study of the
    forms of exercises, the equipment and the language, an effort is made here to

15
explain these terms. In these efforts Chapter XI which narrates the technique
of exercises is of utmost importance. It is possible that some explanations may
prove to be incorrect in the light of some new material that may become avail-
able in future. Still, however, an effort in this direction would be worth-while
and hence a study of these terms is undertaken. Some terms could not however
be explained.
Raṅgaśrama
This is the wrestling proper and occurs in all the lists. It is considered to
be the highest type of exercise as it leads to glory and wealth. Wrestling indeed
is difficult and in traditional Indian Gymnasium far more weight is placed on
the proficiency in this art, which requires courage, strength, skill and stamina.
As it is played in the Ranga or Akhāḍā, it is known here as Raṅgaśrama. The
study of Mallapurāṇa proves that Ranga and Akhāḍā are synonyms and hence
this identification. Mallapurāṇa considers it as the best form of exercises and
other types which help in developing an individual to become a wrestler are
considered to be of the Madhyama type.
Sthambhaśrama
It is a type of exercise on smooth wooden pillars of a number of varieties.
To-day the sthambhas are either fixed in the ground or are left hanging. The
hanging stambhas have about four varieties. One is similar to that fixed on the
ground. Other is a very small size stambha almost like a baton. Its variant
has two pairs hanging near each other. The fourth type is a long cane on which
exercises are performed.
The Mallasthambha exercises are many but the Mallapurāṇa summarises
them under the title Stambhādhirohaṇam. It takes place in three ways—First
by the strength of the arm, second by twisting the body and third by means of
legs. (X. 16 ff.).
Exercise on Mallasthambha requires strength and stamina. It lays great
emphasis on the turning and twisting of body and develops toughness. Malla-
purāṇa notes that it developes the strength of the body, specifically shoulders,
hands, arms, thighs, waist, leg-joints and makes the body tough and slim.
In modern practices Mallastambha is considered to be an essential train-
ing for wrestling, but this extremely important art is fast dying out.
Goṇitaka
This is a common form of exercise in the two lists. Goṇitaka is divided
in two varieties, the large and the small. The term Goṇitaka and Goṇita are
used to denote this type. Goṇita does not seem to be a Sanskrit term, but
seems to be a Sanskritised version of some Gujarati term like Ghāṇī, which
may signify an instrument like present day Cākī. This traditional stone ring

occurs in two varieties. The seventeen ways of exercising with this instru-
ment suggests this identification because the exercises with Chaki also have
close similarity, in performance. It requires to be lifted, swung, put on head
etc. This large Goṇitaka is useful in developing thigh, neck and the whole
body. (XI. 16 ff.)

It is interesting to note that Laghu Goṇitaka is not noted in the forms
of exercises in Ch. XI. Possibly it is represented by another name, the
Piṇḍanaka. They are Piṇḍlā small circles and may be identified with present
day Nālī. They are stone rings with a central bar and are used almost like
iron dumb-bells. The description of these Piṇḍanakas immediately follows
that of Guru Goṇitaka (XI, 27 ff.). They develop arm joints, hands and
upper arm. This description helps us in the identification as the Nālīs also
develop these parts of the body.

Pramadā
This is a rather difficult term to be explained, but in Chapter XI, its
place is taken by Gadā. From this coincidence one may infer that in the first
list the term Pramadā is used in grammatical sense. It is represented in the
second list as Gadā and the same term is used in Chapter XI. The heavy
Gadā, Mudgara, Kārelā and other types of clubs are used for exercising arms,
shoulders, writsts.

Jalaśrama
Jalaśrama is noted in all the lists of Mallapurana. It is classified as
Adhama form of exercise perhaps because it does not directly help the wrestling.
From this term swimming could be inferred. Swimming is a good form of
exercise, but it was not developed to a highly competitive stage to which it has
reached to-day. It was more or less a complimentary exercise which developed
chest and arms. This idea seems to exist as only the underwater breast-stroke,
dog paddle, or the over-arm trudgen and back strokes were known. The crawls
and butterfly stroke meant for speed and development were unknown in India
as well as in most of the other countries. Looking to this state of the art of
swimming it was not given high prominence but was accepted as an item of
exercise.

Sopānarohaṇa
This term seems to be difficult to explain. It is a well-known fact that
running up a ladder is a good form of exercise. But one does not know whether
this term was used in this sense, as it is written in three variants such as
Sopānarohaṇa, Sopanaroguruśrama, Paranarohaṇaśrama. These terms can be
interpreted in different ways. One of the meanings is already noticed the others
may signify that it is an exercise in which at least two persons participated.

17
It may be like the pyramid building as practised to-day or lifting another man
and walking. All these interpretations seem to be valid and hence a definite
explanation of this term is not possible. All these forms of exercises are well-
known.
Kuṇḍakāvartana
This seems to be a form of exercise in which circular movements are
entailed. The Vajramuṣṭi exercises have a number of calasthenics in which
circular movements, tumbling etc. are involved and these exercises seem to have
been noted here as their effects such as development of thighs, waist, building up
wind-power and strengthening of heart are specially mentioned. The Vajra-
muṣṭi circular movements are quite fast and they are something like the circuit
exercises that are recently developed.
Bhojanordhavabhraṇaṇikā
The meaning of this term is not clear and what is its relation to Bhrama-
ṇikā is also not certain. Bhramaṇikā seems to be again Calasthenics, possibly
on the ground. It may mean simply a walk after the meals. Kuṇḍakāvartana
also may be interpreted as some type of calesthenics.
Svāsapreraṇikāśrama
This does not seem to be any specific exercise, but it suggests the quality
of exercises which develop stamina. These are running, skipping and related
types that induce heavy breathing and train an individual to work hard under
the conditions of 'oxygendebt'.
Uhāpohaśrama
This is no exercise at all. It is only at the most discussion, planning and
thinking. Eventhough this activity does not require any gymnastic or athletic
ability, it is an extremely important part of the preparation. Instructions are
given and plans are drawn for success in a meet. This activity includes a major
part of theory and coaching hints.
Bāhupreraṇikāśrama
This exereise seems to be identical with the Daṇḍas, that are a very
common traditional form of exercise, from the description of the advantages
noted in Chapter XI, 9-12. This seem to be the Bāhuśrama of Chapter X.
Āsthādanaka
With the present day daṇḍa, baiṭhakas are closely related. The exercise
noted as Āsthādanaka probably seems to represent this type. It has many
varieties and are useful for strengthening the lower parts of the body.
Āmardakīśrama
This exercise seems to indicate the effects of massage on the massagist.
This inference is made possible because massage is noted as Mardanā and a
3

18
derivative from it may be the āmardakiśrama. It is well-known to the massa-
gists that giving massage is quite a streneous form of exercise. It might also
mean the passive form of exercises felt while under going massage.
Sthāpitaśrama
This term seems to imply the standard exercises but what were the
exercises that were considered to be standard is difficult to say. To-day the
standard exercises are Daṇḍa, Baiṭhaka, Mallastambha and Wrestling.
Anyatkṛtakaraśrama
This seems to indicate the exercises in pairs. They are different from
wrestling proper and include pulling, pushing and other movements. This type
always require another partner and hence the use of this term.
Chotanaka and Karkara
These terms are difficult to explain. Eventhough they are noted, their
references are very vague. The former seems to be a form of arm exercise, but
what is its exact form is difficult to explain.
Similarly Karkar is also a difficult term. Perhaps it seems to indicate
exercise for lower parts of the body whcih helps slimming.
Aṅgakāvartana
The term may mean the twisting exercises if it is taken to be one word.
The context does not help to arrive at a definite explantion. Even if the whole
term is a combination of two items—Angaka and Āvartana, it is difficult to assign
definite meaning to each.
Śramakāśrama
These may include the exercises of a Śramaka but the term Śramaka cannot
be easily explained.
The above discussion suggests that the list of exercises specially in Chapter
X are sophisticated, but that in Chapter XI is more realistic as it specially
narrates the forms of exercises and their effects. The tradition of Indian
Gymnastics is also partly preserved and partly lost. The major part of the
tradition is still preserved by the Jyeṣṭhimallas. The varieties that appear to be
lost are due to the use of new terms. The old terms have become obsolete. This
being the case it is difficult to know whether the instruments such as Antar-
pakad, Santola etc. were used from high antiquity or introduced at a later stage.
Besides this the Mallapurāṇa is almost silent about the nomenclature as well as
explantions of a variety of exercises which are meant for strengthening and body-
building. In this respect it does not serve as a good hand-book.
Exercises—their suitability and quality
The exercises are noted by the purāṇa, and the problem of the amount of
exercises and their effect is also duly considered in it. The amount of exercises
is noted in the classification Alpa, Ardha, Purṇa and Ati. (VIII, 23-24).

19
Physical exercises are not suitable at all times and in some cases may
endanger health and life. The mallas have, therefore, enjoined, the following
persons not to take exercise: Pīnasa ( persons having Nasal disease ), Sofavān
( having swelling ), Kāsa ( having dry coughing ), Śvāsa ( having heavy breath-
ing ), Kṣudhātura ( Hungry ), Bhuktavān ( one who has eaten ), Akṣam ( weak ),
Kṣīṇa ( emaciated ), Vyagra, cintātura ( worried ), Ajīrṇavāna ( dispeptic ),
Durbala ( without strength ), Strīsukṣīṇa ( weakened by sexual relation ), Mada-
pīḍita ( intoxicated ), Sirorogārta ( troubled by disease of head ), Bhrānta ( mad ),
Kshudhāviṣṭo ( very hungry ). Some of these disabilities are temporary and
others of longer duration.
Alpaśrama
Alapaśrama is noted as light exercise and it is defined as that form which
does not lead to perspiration or heavy breathing. This definition suggests the
amount rather than the types of exercises.
Such Alpaśrama leads to the development of strength, improves digestion,
feeling of lightness and enthusiasm, stops old age, keeps muscles firm and leads
to general development ( Bṛhaṇa ).
This is recommended for children, old people, persons weakened by fever,
wounded people, man with eye-disease, sick, weak and suffering from weak
digestion, vāta, heat and overwork. It is also recommended for persons, who
have insufficient blood, who have observed fast and have deformed body
( Kuśarīra ).
Ardhaśrama
Ardhaśrama is more strenuous than Alpaśrama. It is defined as the exer-
cise which leads to perspiration on the neck, face, armpits, hand and leg-joints
and develops rather hard breathing.
Ardhaśrama develops pleasant mind ( Saumanasa ), strength, nourishment,
enthusiasm, joy, happiness and builds up strength and stamina. It removes
fainting, fat, bile etc.
Pūrṇaśrama
This form leads to heavy perspiration all over the body and the eyes
become red. It causes heavy breathing and may result in parching of throat,
giddiness, fainting thirst, loss of strength, vomitting, bleeding, burning in heart
and even fever.
The good effects of this form of exercise is health, strength, destruction of
diseases of heart, bile, worms, Kuṣṭha. It leads to courage, endurance, good
apetite and destruction of diseases.
It is recommended for Jyeṣṭhī, Antarjyeṣṭhī and Gopakula wrestlers. This
form includes very heavy exercises and proper care is taken to point out various

20
troubles that are associated with it as well as its advantages. Traditional
practice in recommending exercises is fairly in line with this. Light exercises
are recommended for weak, old and children. A bit heavier types are for
ordinary people who do not aspire to be mallas. But those who desire to earn
name are asked to work very vigourously. The general recommendation is that
while taking exercises, the falling drops of perspiration should drench the ground
in such a way that the figure developed by the wet ground would resemble a
human form.
Atiśrama
Eventhough this excessive form is noted it is not recommended. It is a
strenuous effort beyond one's capacity (IX, 19).
The classification of these exercises is based on its amount, and the re-
commended types are based on experience. Some of the bad effects of Pūrṇa-
śrama arise due to inadequate preparation, whereas others are due to dietary
and other defects which lead to many diseases.
Time of exercise
Daily exercises are recommended to be taken in the morning. The seasonal
variations are also noted in Mallapurāṇa. The winter is recommended for
Pūrṇaśrama (December-April). In the summer (May-June-July) only Ardha-
śrama is recommended, whereas in monsoon light exercises are recommended.
Some days of rest are also enjoined. Specially Aṣṭamī, Caturdaśī; the
lost tithī, the days of Sutaka, Mahāṣṭamī, Srāddhapakṣa (Pitṛpakṣa), Akṣaya
navamī, eclipses, Akṣayatṛtiyā. These specifications generally mean that at
least once a week the rest day was observed and some times more days were
observed as rest days, depending upon the situation.
Massage
It is a well-known dictum of the coaches that exercises, massage and rest
are essential for proper training of an athlete. The Indian Mallas also recognis-
ed this aspect and had given due emphasis to massage.
Massage is known as Mardanā and here four types are noted as (1) Bhīm-
senī (2) Nārayaṇī (3) Citraṇī (4) Masṛṇī.
Bhīmsenī Mardanā seems to be massage with sufficient pressure. It is
supposed to remove heavy breathing, build up body, remove fatigue, reduce fat,
builds stamina, and beautify the body.
The massage reaching upto flesh perhaps lighter pressure than the first is
supposed to induce sleep, develop lustre and courage and cleanse and beautify
the body and keep the mind steady of the Asthi-Mānsāsāra Malla.
The Bhīmsenī Mardanā for Mānsāsāra is supposed to lead to enthusiasm,

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joy, happiness and feeling of lightness. It gives intelligence and removes slug-
gishness.
Massage is supposed to reach bones and flesh. This seems to indicate the
pressures of massage.
The divisions of massage are noted but their differences are not clearly
stated. Bhīmsenī is given to the legs, Nārāyaṇī to the kness, Citraṇī on arms
Masṛṇī on thighs.
The Bhīmsenī and Nārāyaṇī should be given to mallas and Citraṇī is to
be given to old and young. Citraṇī seems to be a comparatively light massage.
It is a massage on hands only. Nārāyaṇī is to be given to legs upto the knee,
and it is fairly heavy as it is described to reach the five Dhātus.
Masṛṇī is rubbing of the body and thighs. It is the lightest variety of
massage.
Incidentally it may be noted that the kneading, pressing, vibrating and
other types of technicalities of massage are not detailed out in this section.
Use of the Training
These exercises were meant for the general development and building up
of the body for the wrestling meet. The wrestling meets were arranged by
the kings and their description is given in the Mallapurāṇa.
Wrestling matches
Wrestling is considered to be joyful, it develops enthusiasm and removes
sorrow. Therefore, it is recommended that the king should always witness
the wrestling match. He should invite his friends, ministers knowing the arts
and clever citizens, the queen and princesses. He should also invite the
mallas. The next day in the morning the king should rise early and make
the mallas also rise. He should order to bring the earth for the arena.
Arena
The arena is also described in the Mallapurāṇa. It is not the mat as is
used to-day. The arena is known as Ākhāḍhaka. It is high, levelled and low.
Its dimensions are three Devamāna (101 Hastas), Daityamāna (50 Hastas) and
Martyamāna (21 Hastas). It is square, triangular and circular. The earth
with kankar, iron, wood, stone, thorn etc. should be avoided. It appears that
the general dimension was 21 hastas which is equal to about 30 feet, and the
Devamāna and Daityamāna seem to be more for rhetorics rather than actual use.
The earth must be pleasing to see and as soft as that required for seed-
laying and should be a hand high and levelled. It should be worshipped and
Hari should be placed there and a Bijapuraka be placed in the centre of the
arena. After worshipping ‘Govinda’ the king should see the wrestling.

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Wrestling :
The wrestlers should put on the Āyudha on the fingers. It should be
knitted with thread. When the opponent is broken (defeated) the malla be-
comes victorious.
The Vajramuṣṭi wrestling is free fight which includes kicking, pressing with
knee, boxing on head, temple etc, but a hit below the chest is a foul game.
The wrestling is divided in four types (1) Dharaṇīpāta, (2) Āṣura, (3)
Nara, (4) Yuddha.
Dharaṇīpāta
Dharaṇīpāta is getting the opponent down on the earth, It is achieved by
the force of palm, arm or by throwing one's self down and then bringing down
the enemy. The fallen enemy is defeated.
Dharaṇīpāta type of wrestling seems to be the common wrestling where
victory and defeat consists in turning the opponent on the back. The wrestling
types such as Bhīmsenī and Hanumantī seem to be of this variety.
Āṣura :
This type is more fierce and seems to be a free-fight which includes injury
to ear and nose, felling of teeth, biting, pulling of hair, throwing earth, scratch-
ing with nails, catching the neck, breaking of fingers etc.
This type of wrestling is noted as Mathara, Masura also, it seems to be
equivalent to the Jarāsandhī variety known to-day. Such type leads to the fall
of the malla, but he should not be killed. That is Dharmayuddha. If a malla
dies the king is responsible. Once a malla falls on the ground the wrestling is
stopped. The other types are not described in the Purāṇa.
Wrestling grips
Several grips are indicated but their execution is not very clear, but
several throws can be indicated. The usual term for these grips is the lāga.
Generalised descriptions of wrestling are noted in Chapter 17.
Prize distribution
The wrestlers were given prizes. The victorious malla used to get twice
as much as the defeated. The equals used to get equal prize. After the prize
distribution the king used to return to the palace.
Mallas of Mallapurāṇa
It is clear from the Mallapurāṇa that the work is meant for the mallas,
who are now known as the Jyeṣṭhīmallas, Jyeṣṭhis or Jeṭhis. These mallas are
found in Gujarat, Mysore, Hyderabad and Rajasthan. They are a sub-caste of
the Moḍha Brāhmins i.e. the Brāhmins who migrated to other parts of Gujarat