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

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Fig. 5
Vajramuṣṭi Wrestling : End
Fig. 6
Vajramuṣṭi : the smaller Vajramuṣṭis are for games and the bigger for warfare.
[ By the Courtesy of Madras Museum. ]

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carry out the order o
this place, in the vill
In Gujarat the
their art upto the en
tinued in the 17th a
go as guards with m
part.
But in early 1
Jyeṣṭīmallas; so in
bad (Deccan). Th
of Vajramuṣṭi wres
extinction, if proper
served it so far.
Vajramuṣṭi Wrestler
The Vajramu
officer Panchamsin
Jeṭhī at Surapur.
and were looked af
The Vajramu
Daśerā and when
century in Baroda.
pitiable condition.
tion of a number o
up different profes
physical culture i
some of the practi
The training
Prior to this, they
are taught free-ha
These exercises in
running, jumping
used as warming
given in the form
They not only hel
as to develop the
There are sp
the waist and agi
physique for furt
¹ Mānikrā
4

25
carry out the order of the Emperor. But he died after uprooting the tree. At
this place, in the village Delmal, the temple of the Goddess Limbjā exists.
In Gujarat there is a strong evidence of the existence of the mallas and
their art upto the end of the 17th century but in the south the tradition con-
tinued in the 17th and the following centuries. In Gujarat the jeṭṭhīs used to
go as guards with marriage parties, and they were patronised by rulers in this
part.
But in early 19th century the Gaekwads began to give patronage to the
Jyeṣṭimallas; so in Baroda they were invited both from Delmāl and Hydera-
bad (Deccan). Those who came from Deccan have maintained the traditions
of Vajramuṣṭi wrestling upto this date, but the tradition is on the verge of
extinction, if proper steps are not taken to maintain the mallas, who have pre-
served it so far.
Vajramuṣṭi Wrestlers—their training and wrestling.
The Vajramuṣṭi wrestlers in Baroda were invited by Sayajirao I. His
officer Panchamsing Mohansing went to Kanakagiri and contacted Dharma
Jeṭhī at Surapur. According to the arrangements made they came to Baroda
and were looked after by Kanaka Jeṭhī.¹
The Vajramuṣṭi wrestling used to take place every year on Holi and
Daśerā and when asked by the king. This tradition continued for about a
century in Baroda. Now after the merger of the Baroda State, wrestlers are in
pitiable condition. They are leaving this profession and alongwith it a tradi-
tion of a number of centuries is dying out. Most of these wrestlers have taken
up different professions and the one of the traditional forms of wrestling and
physical culture is coming to an end. Here an effort is made to describe
some of the practices of the traditional mallas.
The training of boys start after they are ten or twelve years of age.
Prior to this, they are allowed to play according to their choice. The students
are taught free-hand exercises for muscular strength and developing stamina.
These exercises include a lot of leg work in the form of a variety of Baithakas,
running, jumping with a view to develop swiftness and strength. These are
used as warming up exercises also. Added to this leg work much arm work is
given in the form of Daṇḍas. Several varieties of these are also developed.
They not only help to develop the muscles of the arms but are so organised
as to develop the power of fingers, wrist, back, belly and side muscles.
There are special turning and twisting exercises to develop strength of
the waist and agility. These free hand exercises are devoted to condition the
physique for further heavier work.
¹ Māṇikrāo, ‘Baḍodyāṭīl Mallavidyā,’ p. 12.
4

26
As the student develops strength and agility, he is given the Mallasthamba.
The Mallasthamba is a smooth pillar of wood on which the boy mounts and
dismounts in various ways. These exercises develop stamina, strength and
agility to a considerable degree. Specially the power of turning and twisting the
body is considerably developed by this form of exercise. Its varieties known
as hanging Mallasthambha and Āntarpakad were also practised. For further
development of strength, weight-lifting is introduced by three different types
of weights. Two of them can be compared to modern dum-bells ( Nālī ) and
Bar-bells ( Saṁtolā ). The third is a round stone ( cāki ) which is put on the
neck. This has no modern parallel. The training with weights is given once or
twice a week or for strongly built students every alternate day. This weight
training used to develop good form and muscle power.
For strengthening shoulders, back and chest muscle heavy Indian clubs
were also used. They were used one in each hand or other type was grasped by
both hands. The latter is similar to Gadā and is known as Kārelā.
These are normal items of training. Swimming also formed a part in their
exercise, but it was never developed to a high competitive standard. The
swimming strokes that these wrestlers know are the dog paddle, breast stroke,
back stroke, side stroke and trudgen. Besides these they know floating. In
diving they know simple jump, header, somersault, and swallow.
After a student knew the normal exercises, they were trained for Vajramuṣṭi
wrestling. The point of winning is a proper catch of the hand carrying Vajra-
muṣṭi. This is effected by a leg catch or a hand catch or by combination. Many
swift movements are taught which save the fighter from receiving the blows of
vajramuṣṭi and inflicting blows on the opponent at the same time. Movements
for safeguarding the fighter from the catches of the opponent are also taught.
He is shown the catches that are useful to bring down the opponent.
This training is given in the wrestling arena, which is known as Akhāḍā.
Here fine earth is kept. It is dug and kept very soft and levelled. It is prepared
by bringing the earth, seiving it to remove small gravels, thorns or any other
injurious objects. Buttermilk, oil, red ochre and many other objects of organic
and inorganic nature are added to it. Water is sprinkled every third day.
After the training is over the wrestler gives public show. Vajramuṣṭi
wrestlers fight in the public show only twice a year on Holi and Daśerā, be-
cause the wrestling involves a lot of injury to the head and it often takes a long
time to heal the wounds and reconditioning. Occasionally this wrestling was
arranged on Christmas and for entertaining guests.
The public show is taken very seriously by these wrestlers; so they make
elaborate preparations mainly of religious nature.

27
On the day of wrestling their head is shaved clean, except for a small tuft
of hair on the top. They take bath of cold water. Red ochre is applied on
the head and Neem leaves are tied to the tuft of hair. The whole body is then
besmeared with red ochre and gorochan. This application according to their
belief is cooling. The vertical tilaka like marks are drawn on various parts of
their body. They are drawn on the forehead, hands, chest, sides, belly and legs.
Alongwith this preparations they look to good omens, consult the astro-
loger and worship their family deity, the Goddess Limbajā.
For this worship, in the akhāḍā a square platform of one and a quarter
cubit is made. In the centre of the cubit a heap about ½ cubit is raised in the
form of a Śivalinga. On it they plant a branch of Neem tree (Fig. 1). This is the
temporary abode of the Goddess. To the east of this, there is a small platform.
Here the dress and the weapons of the wrestlers are placed. The Brāhmin
priest worships the Goddess by means of incantations, lamp, offerings and in-
cense burning. Near this place two pots of water are also placed.
The wrestlers take their seat in front of this arena, but they face the con-
stellation of cancer. Here their bodies are besmeared with red ochre and
gorochan as already noted. They are given the trunks used for wrestling, before
besmearing their legs. After besmearing work is over they are given flower
garlands which are tied on their wrists and a large garland is put around the
neck. On the wrist red thread known as Rākhaḍī (protector) is tied.
They are then given three clothes to wear. One of them is the loin cloth
that is wound round their loin. The other is thrown over the left shoulder and
passes below right arm in Uttariya fashion. The third is the head wear. It is
adorned by floral bouquet, and finally the Vajramuṣṭi is given.
After this lamp is woven and praise of the Goddess is sung, the assembly
shouts the victory to the Goddess Limbajā and Govinda. Then the wrestlers
circumambulate the Goddess, they are given prasāda of rice and curds and leave
the Gymnesium with the accompaniment of music.
While leaving the gymnasium they see good omen. For this purpose young
maidens with water pots come in front (Fig. 2). They then break cocoanut
near the temple of Limbajā near the Gymnasium and go for public wrestling.
When they reach the place of wrestling, they rest there. When they are
asked to wrestle, they are taken to the area by a good wrestler. They do not
walk but go there jumping. Their movement is zig zag. The leader leaves them
at a distance of some 10 meters from the akhāḍā. The wrestler breaks a cocoanut
near the akhāḍā on a stone previously placed there. He removes his clothes and
wrestles with his competitor (Figs. 3, 4, 5).

28
After the wrestling is over, the wrestlers are given sweetened water with
lemon and then they return home.
When they come back the women receive them by showing them lamp and
taking ovāraṇā. The lamp is lit in a small vessel prepared out of flour. A cake
of flour is also put there.
At the end of this ceremony the wrestlers enter the gymnesium and worship
the goddess, the neem branch is removed and victory to the goddess and Govind
is sung. Prasad is distributed.
The injured wrestler is generally treated by the earth of the gymnesium.
The wrestling is almost gladiatorial, hence it is a life and death struggle for the
wrestlers. According to the present tradition no death occurs, but this might
not have been the case looking to the nature of the wrestling, the elaborate reli-
gious preparations and the protection that is sought by this means.
Economic conditions
The wrestlers were paid 75-100 Rupees as pay and were given quarters,
gymnastic apparatus etc. After the wrestling was over they received prizes in
cash or kind. For festivals also they received grant from the Government. The
State used to maintain them in old age by pensions. Their economic position
was good. Now their economic position is unsatisfactory and they are forced to
take up any job. They work as teachers, factory workers, farmers, police officers,
merchants and earn their bread.
Diet
It is interesting to note that the Vajramuṣṭi wrestlers of the present day
are vegetarians. They take cereals, wheat, rice, bajri or jowar accompanied by
pulses and green vegetables. They show special preference for milk, curds, ghee
and other milk products. They used to consume large quantities of dry fruits
both raw and as condiments in the food. Molasses are consumed with food or
even as a drink by adding it in water. Similarly they use sugar and citrus fruits
specially lemon.
The Mallapurāṇa however clearly indicates their non-vegetarian diet by
describing the qualities of a variety of meat. It is not known when the transi-
tion to pure vegetarian food habit took place.
They did not take either liquor or tobacco, and considered them injurious,
Modern evaluation of their exercises
The physical culture is meant for all round development of bodily strength
and stamina and swiftness in individuals. The highly specialised exercises
developed by these Indian wrestlers are well suited to meet these needs.
Their system of starting the exercises have much to recommend. They do
not take up the sudden and violent form of exercise in the beginning as such

29
work is detrimental to muscular power. They start by warming exercises and
then take to more strenous forms of physical activity. This is the procedure
of modern athletes who spend good time for warming up before taking to heavy
athletic activity.
The principles of stretching and contracting muscles and rotating joints,
turning and twisting of the body that are found to be useful by modern
standards are followed by these wrestlers, so that the exercises that were
developed by them are suitable even to-day.
The free-hand exercises developed by them are quite effective to build up
good muscle power and maintaining muscle tone.
Proper emphasis to massage and rest as well as nourishing diet is given so
that high standards of physical activity were achieved by them. They maintain-
ed good health and many of them had long life.
Vajramuṣṭi or Muṣṭi
To enhance the power of the blow that is delivered by bare hand or
clenched fist blunt stones or sticks, sharpened stones and a variety of daggers
are developed. In the blunt or sharpened category a tool grasped by clenched
first is named as Muṣṭi, and the handle of any instrument is also called Mutha
i.e. Muṣṭi.
These instruments held in fist for beating are known as Mauṣṭikam,
Muṣṭim, Mauṭṭhiya in ancient literature. The Nītiprakāśikā, a work of un-
known date, describes Mauṣṭikam,¹ and the movements associated with its use,
whereas in Viṣṇudharmottara,² a work ascribed to about 7th century A.D.,
Muṣṭi is noted alongwith other weapons of Viṣṇu and Praśnavyākaraṇa³ a still
earlier work assigned to about 3-4th century A.D. the word Mauthiya is used in
the sense of a weapon.
These references clearly indicate that Muṣṭi was a weapon but its nature
is not clear from the commentaries on it. Oppert had translated the world as
fist word, but the meaning of it is vague as a sword cannot be so short.
Whether he meant by the term a small dagger or such instrument cannot be
ascertained. He has been followed by V. R. R. Dikshitar, J. C. Jain and other
scholars. This explanation does not clarify the word; hence a study of boxing
and allied wrestling system of India requires careful investigation, for proper
understanding of the instruments as boxing is known as Muṣṭi Yuddha i.e.
either fight with fist or fight with the Muṣṭi-weapon.
¹ Nītiprakāśikā, Adhyaya V, 40-44.
² Viṣṇudharmottaram, III Khaṇḍa, 87.27.
³ Praśnavyākaraṇa Sūtra 4, Edited by Pandit Mafatlal Zaverchand,
Ahmedabad, V. S. 1993, p. 18.

30
In India boxing is preserved at least in two known varieties. One of
them is an open fist fight as preserved by the boxers at Benares and wrestling
with a weapon known as Vajramuṣṭi preserved by wrestlers known as Jyeṣṭhi-
mallas. Except in these two types of traditional boxing, Indian wrestlers do
not use fist in wrestling bouts; so their activities do not help one to understand
the nature of Muṣṭi.
The Vajramuṣṭi wrestlers are known as Jyeṣṭhīmallas, Jyeṣṭhis and Bajar-
muṭhiyā. They use an instrument known as Vajramuṣṭi or Bajarmuṭha. It is
made of horn of a buffalo or of ivory. It can be described as a small ring held
in hand having six points on its periphery. These points are triangular in
shape and are found in two varieties. One of them has a small sharp nail
attached on it for increasing its strength, while in the other variety this instru-
ment does not have the iron nail and is rather blunt. It is held in the palm
between the space below the fingers, and above the thumb. Its length is equal
to the palm of the user and its height is also of the thickness of the palm and
above it the points of the instrument rise at the most for 3 to 5 cms. (Fig. 6).
This instrument is traditionally used by the wrestlers for fighting but
there is another form of this instrument. It is locally known as fent. This
variety is made of copper and has four holes for four fingers and a convex
edged blunt base. This instrument is held by passing four fingers through four
holes and holding the base in the palm. Its antiquity is unknown but it is also
used for delivering a powerful blow by the fist. This is probably a new introduc-
tion in India and possibly resembles a knuckle duster of America.
This instrument is much nearer to the other type known as Vāghnakh or
tiger's nails. This weapon has a straight bar attached to two finger rings and
on this bar are attached nail-like steel points of about 2 to 5 cms. length. They
are held in the closed fist. When the fist is opened they come out like nails and
inflict deep wounds. Eventhough this weapon is held in the fist it is improper
to identify it as a Mauṣṭika as it is used as nails for scratching and for inflicting
wounds and not as one which enhances the blow of fist.
It is, therefore, highly probable that the Mauṣṭikas might resemble either
the Vajramuṣṭi or the Fent. But fent does not preserve the traditional name
nor it is associated with traditional wrestlers, hence it is very likely that ancient
Muṣṭi or Mutṭhiya is nearer to the present day Vajramuṣṭi.
It is, however, interesting to note that the weapon Musandi is explained as
Vajramuṣṭi by an anonymous commentator of Paumcariyam.¹ If this explan-
ation be accepted, it suggests that by mediaeval period in a particular tradition
¹ Dr. H. C. Bhayani, Paumacariyam, P. III, p. 295, Singhi Jain Sastra
Śikṣāpīṭha, Bhāratīya Vidyābhavan, Bombay, V. S. 2017.

31
Bhukhandi was identical with Vajramuṣṭi. Incidentally, it may be noted that
Bhukhandi or Bhrsundi is a very ancient weapon but to-day our ideas about
its shape etc. are hazy, and it has been variously interpreted to mean a stick a
Vajramuṣṭi and a ball with iron points attached to it. Which of these meanings
correctly represents ancient Bhusundi is difficult to guess.
A weapon which is much nearer to the Vajramuṣṭi was also used in the
ancient Greek and Roman world. It was used by boxers and was known as
Caestus. This was a ring kept around the knuckles and used to give a powerful
blow. It was used by gladiators but its later history is not clear. Divine origin
is given to this sort of weapon by the Greeks as well as Indians.¹ This is a
phenomena known in ancient world but they do not signify any thing except
proving its currency in a particular culture. Only Vajramuṣṭi, being an instru-
ment made of bone, may lead one to infer that it is a pre-metallic weapon, but
its existence in archaeological deposits is still to be found.
The Vajramuṣṭi of war-fare seems to be a much powerful weapon. A pair
of such instruments is preserved in the Madras Museum and belongs to Tanjore
armoury. (fig. 6). It has the central grip but on the sides instead on points
are large twisted nails and the front side shows a trident-like blade. This
Vajramuṣṭi is a deadly weapon and would be a war equipment rather than
sports material.
If this instruments is compared with another war instrument called Māḍu
or Mādhu in Gujarati and Marathi, one is surprised by their similarity. Māḍu is
made of two antlers. The base of both of them are turned into a grip by fixing
them in such a way that the ends are in opposite directions. The antlers are
then held in position by two rivets that join them and keep sufficient place for
the grip. In a variety of Māḍu a small shield is attached in front of the grip
and the points are strengthened by an arrow-head like metal piece attached to
either end. This is then used as a weapon both of offence and defence. In
Mahābhārata a weapon is described as Bāhukaṇṭaka in the fight between
Jarasandha and Karṇa.² It was used after all the arrows were exhausted and
swords were broken. This weapon was used by Karṇa to defeat Jarasandha.
This small weapon may be either a small dagger or a type of Mauṣṭika.
Summarizing the above data it will be seen that Mauṣṭika, Bāhukaṇṭaka,
Vajramuṣṭi and Māḍu of India and Caestus of Greece are the instruments meant
for developing powerful blow with hand. They are weapons of war and some
of them are used in Sports. Their similarity is tempting to show a sort of deve-
¹ Indian tradition ascribes it to Goddess who gave it to Devamall cf.
Devamallotpatti.
² Mahābhārata, Śānti Parva, Ch. V. 4.

32
lopment in the sense that originally a horn or a bone might have served to
increase the strength of a blow, but later on the horn might have been cut from
the centre so that a grip could be formed and the regular Vajramuṣṭi might have
developed. The Māḍu seems to have developed straight from the use of an
antler to the idea of making two points for better attack and grip could give
additional protection. Out of these bone and antler things the metallic weapons
might have been copied. But the time factor involved in this development is
unknown; hence this type of development is more hypothetical. A study and
interpretation of the Sanskrit terms suggest that at least by the beginnings of
the Christian era some such tools were already known in India.
Traditionally however instruments of bone are known from the Vedic
period. Indra's Vajra was of bone. In archaeological deposit one has not come
across such a weapon in this country, but the bone points have been discovered
from a number of sites, pointing to the fact that bone was used as an arrow-head,
and for similar use.
These references suggest that this tradition of using instruments of bone is
of very high antiquity and hence Vajramuṣṭi also might be an old weapon.

एकस्मि
व्यग्रस्
नारायण
देवीं स
नारद उवाच ।
धर्माध
विद्याश्च
मल्लवि
विस्तरे
ब्रह्मोवाच ।
शृणु
यदभ्य
पुरा ब
संप्राप्ते
कृष्णश्च
स्वीकृ
सुखप्र
प्राप्तौ
१ माधुर्यते ह
प्रोक्ता संक्षेपतः पुरा ।

मल्लपुराणम् ।
प्रथमोऽध्यायः ।
एकस्मिन् कमला कटाक्षविवरे सानन्दमाधार्यते१
क्षीराब्धेरपरत्र दीर्घधवलैः कल्लोललोलोत्करैः ।
व्यग्रस्यापि समार्थितप्रमथनव्यापारलब्धोदया-
श्चत्वारो वितरन्तु वाञ्छितफलं वन्द्या हरेर्बाहवः ॥ १ ॥
नारायणं नमस्कृत्य नरं चैव नरोत्तमम् ।
देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ॥ २ ॥
नारद उवाच ।
धर्माधर्मविधिः प्रोक्तो ब्रह्मन् सम्यक् श्रुतो मया ।
विद्याश्च विविधाः स्वामिन् वर्णभेदास्त्वनेकधा ॥ ३ ॥
मल्लविद्या त्वया प्रोक्ता मम संक्षेपतः पुरो२ ।
विस्तरेण मम ब्रूहि तस्यां कौतूहलं हि मे ॥ ४ ॥
ब्रह्मोवाच ।
शृणु पुत्र शुभां विद्यां कथ्यमानां३ मयानघ ॥
यदभ्यासान्नरः सम्यक् शत्रून् जयति सत्वरः ॥ ५ ॥
पुरा कंसे हते४ दैत्ये५ चाणूरे च निपातिते ।
संप्राप्ते मथुराराज्ये भोगान् भुक्त्वा बहूँस्तथा६ ॥ ६ ॥
कृष्णश्च बलभद्रश्च परमात्मदयान्वितौ ।
स्वीकर्तुं द्वारकां रम्यां चलितौ हर्षसंयुतौ ॥ ७ ॥
सुखप्रयाणकैर्देशान् पश्यन्तौ विविधान् बहून् ।
प्राप्तौ मयूरवं बालं नाम्ना नगरमुत्तमम् ॥ ८ ॥

१ माधुर्यते P. २ In B. this line reads as under मल्लविद्या त्वया तात
प्रोक्ता संक्षेपतः पुरा । ३ मध्यमाना P. ४ ययोक्तं सहते P. ५ दैत्यै B. ६ तदा B.

२ मल्लपुराणे
त्रेतायां रामचन्द्रेण सीतामुत्सृज्य वाल्मिकी ( जानकीम् ) ।
पश्चाद् गुरुं समानीय प्रायश्चित्तं समाचरत् ॥ ९ ॥
अहो ब्रह्मन् त्व( म )या प्राप्तो रावणो ब्रह्मराक्षसः ।
तस्य पापस्य शुद्ध्यर्थमुपायं मे द्विजोत्तम ॥ १० ॥
अश्वमेधस्य यज्ञस्य फलेन शुभमिच्छसि ।
हे राम सीतया सार्धं यज्ञश्च क्रियते त्वया ॥ ११ ॥
सुवर्णमूर्तिं कृत्वा हि यज्ञं( ज्ञः) प्रारभ्यते त्वया ।
जाते यज्ञे च संपूर्णे ब्राह्मणांश्च प्रदापयेत् ॥ १२ ॥
ज्येष्ठांश्च कुण्डले दत्वा चातुर्वेदे च मुद्रिकाम् ।
द्विवेदिने स्त्री दातव्या चतुर्थं निष्कयस्तथा ॥ १३ ॥
आसनान्यङ्गवस्त्राणि तंदुलाः (तण्डुलाः) षट्कमेव च !
एवं च रामचन्द्रेण मोहेरे स्थापिता पुरा ॥ १४ ॥
सर्वेषां चैव विप्राणां वृत्तिं दत्वा विसर्जयेत् ।
कति वर्षाणि जातानि अन्योन्यं युद्धमेव च ॥ १५ ॥
ततः कुण्डलमुत्पाते यत्रस्थे तत्र जायते ।
किञ्चित्कालं तु निर्वृत्य पश्चाद्राममयाचत ॥ १६ ॥
वयं सर्वेऽपि दुष्प्राप्य अग्रे किञ्च करिष्यसे ।
वरं कृष्णावतारे च द्वापरान्ते प्रदीयते ॥ १७ ॥
प्रैदत्तं ब्राह्मणाम् पूर्वं रामेण स्थितिहेतवे ।
जपयज्ञाग्निहोत्रादिक्रियासंवादचेतसाम् ॥ १८ ॥
नारद उवाच ।
किं तन् मयूरवं बालं नाम्ना नगरमुत्तमम् ।
कस्मिन् देशेऽभवद्विद्वन् किं पुण्यं तद् वद प्रभो ॥ १९ ॥

७ B does not give Slokas 9-17. ८ Now onwards both P and
B agree. ९ भवत् कीट्क B. १० विपुण्यं P.

[दक्षिण पृष्ठम् (पृ. ३ - अंशतः)]

रक्षोवाच ।
धर्मारण्य...
लोहासुर...
मयेदं स्...
युतं द्वि...
स्वच्छोद...
आरामै...
अनुलिप्तं...
संकीर्ण...
वातेरित...
युक्तमक्ष...
यज्ञाग्नि...
न पीड...
सुन्दरीग...
पवित्रं ...
कृते तु ...
द्वापरे ...
अधिश्रि...
विद्याधरै...
वापीकूप...
अनेकगु...

११ लोहासुर P
१५ °यत्रान्तरितं B.
त्रेतायां कनकाख्य मे P.
दक्षिणे कृतभानु...

Here is the line-by-line transcription in original Unicode Devanagari and English:

प्रथमोऽध्यायः ।
ब्रह्मोवाच ।
धर्मारण्यस्य मध्येऽभूत् शृणु नारद सादरम् ।
लोहाखुरस्यै पूर्वं च मोहेरस्यै समीपतः ॥ २० ॥
मयेदं स्थापितं पूर्वं विद्यास्थानं महाद्भुतम् ।
युतं द्विजगणैः शुद्धं सर्वरत्नसमन्वितम् ॥ २१ ॥
स्वच्छोदकैः सुविस्तीर्णैः सरोभिरुपशोभितम् ।
आरामै रमणीयै च नाना वृक्षसमाकुलैः ॥ २२ ॥
अनुलित्तैं(सं) सुधामिश्र संगत सुरमन्दिरैः ।
संकीर्ण पुण्यलभ्यं च रम्यं स्वर्गमिवापरम् ॥ २३ ॥
वातेरितपताकाभिः सेवितं च दिवानिशम् ।
युक्तमक्षय्यमानीर्थैर्ब्राह्मणैरुपशोभितम् ॥ २४ ॥
धूञ्जमिधूमपटलैर्यन्त्रान्तरितमण्डलम् ।
न पीडयति दक्षिणांशुग्रीष्मेऽपि च तँपस्विनः ॥ २५ ॥
सुन्दरीगणसंपूर्णं वेदध्वनिसमाकुलम् ।
पवित्रं तीर्थभूतं च धर्मारण्यप्रदेशजम् ॥ २६ ॥
कृते तु नाम्ना चेशानं त्रेतायां च श्रीमालकर्म ।
द्वापरे मयूरवं बालं कलौ देवालयं स्मृतम् ॥ २७ ॥
अधिश्रितं सुरैः सर्वैः पालितं पुण्यसंपदौ ।
विद्याधरैः सिद्धगणैरप्सरोभिः समन्वितम् ॥ २८ ॥
वापीकूपतडागैश्च पुण्यैर्जलैर्युतैर्यृतम् ।
अनेकगुणपूर्णं च पुण्यं जननिषेवितम् ॥ २९ ॥
११ लेहासुर P. १२ मोहेरस्य (मोदेरा) P. १३ अनुलित्तैः B. १४ ˚नानार्थै˚ B.
१५ ˚यन्त्रान्तरित˚ B. १६ तपस्विनः B. १७ तीर्थभूमिंश्च B. १८ कृते तुनाम्न । रत्नारव्य
ब्त्रेतायां कनकवाल्य मे P. १९ सुपरिग्रहैः P. २० P has this additional śloka—
दक्षिणे कृतभानुश्च प्रतीच्यां ब्रह्मणःस्थितः । उत्तरे च महावीरो विदिक्षु यक्षकास्तथा ॥

४ मल्लपुराणे
तत्पूर्वेऽस्ति वृद्धसरः पूर्णं पुण्यजलैः सदा ।
मयैव निर्मितं पूर्वं लोकपापापनुत्तये ॥ ३० ॥
संचितं२१ सारसैर्हंसैर्नानापक्षिगणैस्तथा ।
देवासुरमनुष्यैश्च तापसैर्योगसाधकः ॥ ३१ ॥
याज्ञिकैर्द्विजवर्यैश्च यक्षगन्धर्वसिद्धकैः ।
तत्प्रतीच्यां महादेवी पालिनीति च नामतः ॥ ३२ ॥
स्थापिता लोकरक्षार्थं तत्पूर्वे मातरः स्मृताः ।
तदन्तरालतीर्थानि सन्ति पुण्यान्यनेकंशः ॥ ३३ ॥
अस्मिन् सरोजले२३ स्नात्वा देही पश्यति पालिनीम् ।
सर्वपापविनिर्मुक्तो लभते भोगमव्ययम् ॥ ३४ ॥
दृढाङ्गो रोगमुक्तश्च सर्वविद्याविचक्षणः ।
धनधान्यसमायुक्तो रिपुजेता महाबली ॥ ३५ ॥
त्रेतायां रामचन्द्रेण कृतं स्नानं फलाशये ।
कृता यज्ञाश्च दानानि लोकसंग्रहणाय वै ॥ ३६ ॥
किं वर्ण्यतेऽस्य श्रेष्ठस्य तडागस्य फलश्रुतिम्(तिः) ।
संक्षेपात् कथितं तात वृद्धस्य सरसः फलम् ॥ ३७ ॥
एतन्नगरपार्श्वे तु परितश्च प्रदक्षिणे ।
बहुदेवालयैः सन्ति तेन देवालैयं स्मृतम् ॥ ३८ ॥
ख्यातं चतुर्षु लोकेषु विद्यास्थानं परं सदा ।
सप्तपुरीसमं ह्येतन्नराणां कामदायकम् ॥ ३९ ॥
एवं मयूरवं बालं शोभां स्मृत्वा यदूत्तमः ।
प्रविष्टो बलभद्रेण सहितः कार्यचिकीर्षया ॥ ४० ॥
प्रविशन्तौ पुरे तस्मिन् ब्राह्मणैरभिनन्दितौ ।
कृष्णोऽयमागतः पुण्यैर्विद्वद्भिरिति सादरम् ।' ४१ ॥
— २१ Not found in B. २२ पुण्यसहस्रशः P. २३ सरसि जलैः P. २४ बृह-
देवाश्रया P. २५ देवालकं B. २६ च त्रिषु P.

प्रथमोऽध्यायः । ५
अहो पुण्यं महद्भाग्यमस्माकं जन्म सार्थकम् ।
यो दुर्निरीक्ष्यो योगीन्द्रैः सोऽयं कृष्णः समागतः ॥ ४२ ॥
रम्यवृक्षदलैः पुष्पैस्तोरणैः प्रतिमन्दिरम् ।
गीतवाद्यप्रकाराद्यैरन्यैश्च विविधोत्सवैः ॥ ४३ ॥
ऋग्यजुःसाममन्त्रैश्चैराशीर्वादैरनेकंशः ।
वर्धापितौ द्विजश्रेष्ठैः सानन्दमतिसेवितौ२८ ॥ ४४ ॥
स्त्रीभिः संमानितौ तत्र दूराञ्चलनिबन्धनैः२९ ।
लाजाविकीर्णै३०(किरणै)श्चैव दूर्वाकुशसमन्वितैः ॥ ४५ ॥
देवासुरमनुष्यैश्च दुर्लभोऽयं श्रियः प्रियः ।
सौभाग्यसाधनः कृष्णो युवतीभिर्निरीक्षितः ॥ ४६ ॥
ध्यानगम्यः प्रियः साक्षाद् बहुपुण्यैकसंचयात् ।
अँतीव३१ दृष्टो वृद्धाभिः प्रहृष्टाभिः कृतादरम् ॥ ४७ ॥
बाला अप्यद्यै३२तानेककौतूहलविलोभितैः३३ ।
धाविताः संभ्रमात् कृष्णमवलोकयि(कि)तुमुत्सुकाः ॥ ४८ ॥
मार्गावसरमप्राप्य कृष्णदर्शनलालसाः ।
आरोहन्ति गृहाद्वा३४ल्लँताराप्रमभितः स्त्रियः ॥ ४९ ॥
अहमहमतिगच्छन्नुपर्युपरि संपतन् ।
इतस्ततो भ्रमन् लोकः स्वं परं नावगच्छति ॥ ५० ॥
इति श्रीमल्लपुराणे धर्मारण्यमाहात्म्ये ब्रह्मानारदसंवादे कृष्णपुरप्रवेशो नाम प्रथमोऽध्यायः३५।

२७ °रम्यैश्च B. २८ सानन्दपरिसेवितौ P. २९ दूरं चलन्निबन्धनैः P. ३० लाजावि-
कीर्णैश्च B. ३१ इतिव B. ३२ अत्य° ३३ °विलोकिताः P. ३४ B गृहपृष्ट ३५ In B,
the colophon reads as under—इति श्रीमल्लपुराणे ब्रह्मानारदसंवादे कृष्णपुरप्रवेशोत्सव-
प्रकरणं प्रथमम् ।

द्वितीयोऽध्यायः ।
एवं प्रविष्टौ नगरे परमातिथ्यपूर्वकम् ।
स्थितौ दिनानि कतिचित् क्रीडाभिरुदितोत्सवैः ॥ १ ॥
तत्र सोमेश्वरो नाम ब्राह्मणो गर्गगोत्रजः ।
वेदवेदाङ्गविद्² धीमान् कलासु कुशलो युवा ॥ २ ॥
अतीव भक्तिमान् कृष्णे तत्त्वज्ञानपरो वरः ।
³कृष्णमाराधयत्येवं बलभद्रं च सन्ततम् ॥ ३ ॥
तं दृष्ट्वा भक्तिसंयुक्तं सुशरीरं कृतादरम् ।
संतुष्टो भगवान् कृष्णः प्रोवाच प्रीतिपूर्वकम् ॥ ४ ॥
श्रीकृष्ण उवाच ।
⁴कच्चित् संघाश्च सुखिनो नगरे सर्वदा नृणाम् ।
ब्राह्मणानां च सर्वेषां याज्ञिकानां च ऋत्विजाम् ॥ ५ ॥
तीर्थानि सन्ति पुण्यानि शुद्धोदकानि च सर्वशः ।
गावः कामदुधाश्चाग्निः ⁵पवनैः समिधः कुशाः ॥ ६ ॥
सोमेश्वर उवाच ।
सर्वतः कुशलं स्वामिन् ⁶प्रसादात् ते जनार्दन ।
भवत्प्रसादो येषां स्यात्तेषां विघ्नं कुतो नृणाम् ॥ ७ ॥
रामेण स्थापिताः पूर्वं पालनीयास्त्वयाधुना ।
इति श्रुत्वा वचस्तस्य भगवान् देवकीसुतः ॥ ८ ॥
कार्यद्वयं चिकीर्षुस्तं सोमेश्वरं जगाद ह ।
[ श्रीकृष्ण उवाच । ]
तुष्टोऽहं तव विप्रेन्द्र यतो भक्तोऽसि मे प्रियः ॥ ९ ॥

१ सहितोत्सवैः P. २ वेदवेदाङ्गपारगश्च P. ३ This line reads in P as
follows कृष्णश्चाराध्यते नित्यं बलभद्रेण संयुतः ४ This line reads in P as follows
कच्चित् अनामयं तेऽस्ति नगरेऽस्मिन्सर्वदा नृणाम्. ५ पवनः P. ६ त्वत्प्रसादाजनार्दन P,

द्वितीयोऽध्यायः ।
तेन तुभ्यं प्रदास्यामि विद्यां शुद्धां मम प्रियाम् ।
कलौ युगे समायाते म्लेच्छप्रायाश्च भूभुजः ॥ १० ॥
वृत्तिलोपं करिष्यन्ति पीडयिष्यन्ति गोद्विजान् ।
ततस्त्वेकां मल्लविद्यां ददामि ते द्विजोत्तम ॥ ११ ॥
प्रधानं सर्वविद्यानां यया वृत्तिर्न जायते ।
पच्यते सर्वधातुश्च मल्लविद्याविधारणात् ॥ १२ ॥
धारयन्ति बलात् शत्रून् तेन मल्लाः प्रकीर्तिताः ।
तेषां विद्या परं गोप्यां परदर्पप्रभञ्जनी ॥ १३ ॥
ज्येष्ठार्था सर्वविद्यानां 'सर्वकालशरीरगा ।
अचौरार्या च सर्वत्र सर्वकालाविनाशिनी ॥ १४ ॥
सर्वकामप्रदा ह्येषा सर्वलोकाभिमोहिनी ।
अनया साध्यते धर्मः कामः सम्यगवाप्यते ॥ १५ ॥
मोक्षोऽपि प्राप्यतेऽभ्यासात् मदभ्यस्ता पुरा यतैः ।
ममाङ्गसंस्थितां विद्यां धारयिष्यन्ति भूतले ॥ १६ ॥
विद्याविभूषिता लोके मत्परा मां १० लभन्ति ते ।
इमां गुह्यतमां विप्र न दत्तां कस्यचिन्मया ॥ १७ ॥
तुभ्यं सम्यक् प्रदास्यामि यतो मद्भक्तिमान् भवान् ।
विद्येयं मम शक्तिश्च मद्भक्तेष्वेव स्थास्यति ॥ १८ ॥
मद्विद्यालंकृतो लोके १२ मान्यो भवति सर्वतः ।
अङ्गशुद्धिः सत्त्वशुद्धिर्बलवृद्धिस्तथोत्तरा ॥ १९ ॥
मृगयाजयसंसिद्धिरनया शत्रुसंजयः ।
तस्मात् सोमेश्वरस्त्वं च तथान्येपि तव प्रियाः ।
धारयन्तूत्तमां विद्यां मयोक्तां सर्वलक्ष्णाम् ॥ २० ॥
७ कलि P. ८ सर्वथा मल्लौ B. ९ मल्लविद्या P. १० Not found in P.
११ मनोरमाम् P. १२ लोकस्तथा यौवनवान् भवेत्. १३. Rest of the verses of
this Adhyāya as well as first twelve verses and first half of the
thirteenth verse of the 3rd Adhyāya are not found in P.

८ । मल्लपुराणे ॥
सोमेश्वर उवाच ।
कस्मात् त्वया धृता विद्या कदा शत्रुजयः कृतः ।
तन्मे वद जगन्नाथ मम चेदीप्ससि प्रियम् ॥ २१ ॥
श्रीकृष्ण उवाच ।
पञ्चवर्षसहस्राणि मधुकैटभसङ्गरे ।
साङ्गोपाङ्गं मया तत्र प्रयुक्ता तेन ते हताः ॥ २२ ॥
कंसमुष्टिकचाणूरमुख्याः सर्वेऽपि दानवाः ।
व्यापादिता मया पूर्वमनया विद्यया बलात् ॥ २३ ॥
त्वमिदानीमिमां विद्यां मम यत्नात् प्रयच्छतः ।
अङ्गीकुरु समोपेतः समस्तैर्ब्राह्मणैरिह ॥ २४ ॥
ब्रह्मोवाच ।
सुप्रसादमिति प्रोक्तः कृष्णेन प्रीतिपूर्वकम् ।
संतुष्टो ब्राह्मणः कृष्णं सोमेश्वर उवाच ह ॥ २५ ॥
सोमेश्वर उवाच ।
कृष्ण कृष्ण कृपालुस्त्वं जगन्मङ्गलमङ्गलम् ।
त्वच्चरितं च श्रोतव्यं मया त्वं कथयाधुना ॥ २६ ॥
मल्लवेषो धृतः कीदृक् कथं कंसो निपातितः ।
चाणूरो मुष्टिकश्चैव कथं घातितवान् भवान् ॥ २७ ॥
श्रीकृष्ण उवाच ।
शृणु विप्र यथा पूर्वं मल्लवेषो मया धृतः ।
सह बलेन घातार्थं कंसचाणूरविद्विषाम् ॥ २८ ॥
विस्तरात् कथयामि त्वां यथा पूर्वं कृतं मया ।
त्वं संमतोऽसि पात्रं मे मल्लविद्याविधारणे ॥ २९ ॥
पृथिव्यां मथुरा नाम पुरी यादवभूभुजाम् ।
राजधानी च नित्यास्ति यत्र संनिहितो हरिः ॥ ३० ॥
उग्रसेनसुतः कंसो मम मातुलसंज्ञकः ।
कालनेमिश्च दैत्योऽभूत्पूर्वजन्मनि महाबली ॥ ३१ ॥
२

अन्ये च बहवो दैत्या अशुभविघ्नकारकाः ।
विष्णुना निहताः संख्ये तेन द्वेषो मयाऽभवत् ॥ ३२ ॥
पितरं वसुदेवं च मातरं देवकीं च मे ।
निगृह्य निगडैर्बध्ध्वा कारागेहेऽरुणद् बलात् ॥ ३३ ॥
वधोपायाः कृतास्तेन मयि गोकुलवासिनि ।
विनाशिता मया सर्वे पूतनादिसर्वदानवाः ॥ ३४ ॥
कंसो भीतः स्वयं दृष्ट्वा विफलानुद्यमान् बहून् ।
मन्त्रं चक्रे च दुर्बुद्धिर्दुष्टं दानवमन्त्रिभिः ॥ ३५ ॥
मल्लयुद्धेन घातव्यो नान्यथा घात्यते बली ।
एवं विचार्यमाणं तमक्रूरं समनोदयत् ॥ ३६ ॥
अक्रूरोऽपि रथे कृत्वा मां [ च ] भद्रं च गोपकान् ।
मथुरामिनयत्कंसं निवेद्य च गृहं गतः ॥ ३७ ॥
रङ्गमण्डपमञ्चादीन् निर्माय मल्लकान् बहून् ।
चाणूरादीनाचार्यान्समाहूय समादिशत् ॥ ३८ ॥
कृष्णोऽयं बलिनां श्रेष्ठो रामोऽपि बलसत्तमः ।
मल्लविद्यां समासाद्य घातनीयौ नृभिर्बलात् ॥ ३९ ॥
इत्यादिष्टास्तु कंसेन चाणूरादिसर्वयोधिनः ।
मल्लाः समाविशँन् रङ्गं मन्दाः प्रोचुः प्रभर्त्सनैः ॥ ४० ॥
अहं च बलभद्रश्च मल्लौ चाणूरमुष्टिकौ ।
समासाद्य स्थितौ युद्धे मल्लमुष्टिप्रघातिनौ ॥ ४१ ॥
हस्तेन गृहीतहस्तोयं पद्भ्यां मे बलपादयोः ।
आकर्षितोऽयं चाणूरो निपपात महीतले ॥ ४२ ॥
परिभ्रामणनिक्षेपे( क्षेप )परिरम्भावपातनैः ।
उत्सर्जनानुगमनै रुन्धितः स मयाऽद्भुतम् ॥ ४३ ॥

१० मल्लपुराणे
हस्तेन प्रपदे गृह्य भ्रामितो लुण्ठितो भुवि ।
घातितो मुष्टिघातैश्च मारितो मल्लविद्यया ॥ ४४ ॥
संनिष्पिष्टसर्वाङ्गो भग्न(ग्नो)ष्ठो भग्नमानसः ।
गलत्केशोऽपतत् भूमौ चाणूरो गतचेतनः ॥ ४५ ॥
बलेनैवं मुष्टिकोऽपि घातितो मल्लविद्यया ।
अन्येऽपि मल्लमुख्याश्च पातिताः सर्वतो भुवि ॥ ४६ ॥
कंसोऽपि निहतः संख्ये पातितो ह्यवनीतले ।
हाहाकारोऽभवत् शब्दस्तदा कंसे निपातिते ॥ ४७ ॥
अन्ये च दुद्रुवुर्भीताः प्राणरक्षणतत्पराः ।
एके विदिततत्त्वार्था मामेव शरणं गताः ॥ ४८ ॥
तस्माद् गृहात्वेनां त्वं मल्लविद्यां द्विजोत्तम ।
यया च भ्रामिताः सर्वे शत्रवो निधनं गताः ॥ ४९ ॥
इति ते कथिता ब्रह्मन् मल्लविद्या मयानघ ।
किं पृच्छसि पुनः स्वामिन् कथयामि तव प्रियाम् ॥ ५० ॥
यः शृणोति नरो भक्त्या मल्लकंसादिघातिनम् ।
क्रीडितं मम विप्रेन्द्र स याति परमं पदम् ॥ ५१ ॥
इति श्रीमल्लपुराणे सोमेश्वरकृष्णप्रश्नोत्तरं नाम प्रकरणं द्वितीयम्* ॥
*There is no colophon in P.

तृतीयोऽध्यायः ।
ब्रह्मोवाच ।
इति कृष्णवचः श्रुत्वा सोमेश्वरपुरःसराः ।
ज्योतिर्विदं समाहूय मुहूर्त्तं स्थापयन्ति ते ॥ १ ॥
अक्रूरैः सुखदैर्वारैः सुभगायां तिथावपि ।
विद्यारम्भस्य नक्षत्रैर्ग्रहैश्चापि शुभप्रदैः ॥ २ ॥
ततस्ते मण्डपं रम्यं रङ्गभूमौ प्रकल्पितम् ।
पताकाभिस्तोरणैश्च स्वस्तिकैश्च विचित्रितम् ॥ ३ ॥
चतुर्द्वारिषु द्वौ द्वौ च कलशौ राजवारकौ ।
होमकुण्डसमोपेतं विस्तीर्णकृतवेदिकम् ॥ ४ ॥
तत्र ते ब्राह्मणाः सर्वे शुभे लग्ने समागताः ।
कृष्णं च बलभद्रं च पुरस्कृत्य कृतोत्सवाः ॥ ५ ॥
शुभासने चोपविष्टौ तत्र तौ परमेश्वरौ ।
कारयन्तौ शुभं होमं द्विजेभ्यो दानमुत्तमम् ॥ ६ ॥
ऋग्यजुःसामवेदैश्च कृतस्वस्त्य[य]नौ ततः ।
कृताञ्जलिपुटो भूत्वा द्विजस्तत्र तयोः पुरः ॥ ७ ॥
ततः सोमेश्वरः कृष्णं प्रणम्य इदमब्रवीत् ।
सोमेश्वर उवाच ।
देव देव कृपालुस्त्वं सर्वविप्रगणाधिप ॥ ८ ॥
प्रथमं मल्लविद्यायां विधानमुपदिश्यताम् ।
ब्रह्मोवाच ।
पश्चाद्विधाने विज्ञाते कर्तव्योभिनवः सुखम् ॥ ९ ॥
एवमस्त्विति कृष्णेन-स च प्रत्यभिनन्दितः ।
प्रारब्धमुपदेशं तु संप्रदातुं मनो दधे ॥ १० ॥