VARMA KALARI (Neuro Martial Art)

barney · April 27, 2004

-Dr.M.Immanuel

A great warfare practised by the Royal Trippapu Nadans to defeat/kill the enemy without any external injuries are called Varmam. Varma-Kalari is the master of all arts, royal to its name, practised by special Assans (super masters). An Assan of special rank is a super master over 108 Kalaries, which were the real kingmakers like the ancient Gramavadins or Gramanis, a term applied to communities like Nadars or Ezhavas. They were the very ancient ruling tribes of India.

When one is affected by Varmam, it stimulates or blocks one or more of the 10 Vayus (air) governing the life centers of the body, which in turn acts on the Sapta Dhathu (Seven Vitals) of the body namely Ninam, Kapham, Majjai, Suklam, Moothiram Pethi and Viyarvai (blood, lipid, marrow, semen, urine, stools, sweat) respectively, and makes the desired effect to the enemy and causes his death or unconsciousness .

This Art is the one mentioned in the 300000 Grandhas of the early Sidhas. More than 75% of the original Sastras have been either lost, sold out or destroyed due to negligence and also through the over conservative character of the people who handled this Art. Yet, there are sufficient quantity of these rare Grandhas, in the form of Palm-Leaf Texts in Southern India, especially in Malabar, South, and Central Travancore. The Asans of Kanyakumari Districts, although getting weaker at present, are still alive to the standard of these rare records. In order to learn this Art, it was necessary to work with an Asan for a minimum period of 12 years in those days. This Art was not taught to anyone who came forward. There are some quality specified for the student of the Art:

Sishyanentru panirandu varidam kaathal,

Mathiyan puthi avanil irunthuthanaal,

Appane karuthudan porul vanki Nool than Eiiye,

Eiiyvado Yerukkappa, Sivayogikke,

Igathile Chandalarku Eiinthayanaal, Chavu-

Adupol, Paazh naragil veelntai sonnen .

This can be translated somewhat like:

Who is the worthy one to be taught?

Keeping for years twelve, under you,

And if you find in him the quality desired,

My son, spare the secret knowledge to him,

But, who the one to be taught by you?

None, none, but a Saint! - a Shiva Yogi

Beware it be not given to the unjust of this world,

Lest thou be fallen into the pits of hell-fire.

Although most of the vital Marma Sastra treatise is lost, presently more than 100 are traced out. Each book (in Palm-Leaf Text) consists of 100 to 1000 verses, written in Tamil. It is surprising that this rare Sastra is not traced in Sanskrit language. This leads us to conclude that the boasting of Aryan superiority is only a myth. Aryans had borrowed (stolen) most of the Dravidian treasures of knowledge. These Sastras were not available to common men until the recent past when it was openly published by some of the Dravidian Asans. One of such publications made by K.Kochukrishnan Nadar, in the year 1970, in the Malayalam language, but with Tamil phonetics, is given below:

1.Brahma Nila Sutram, 2. Vahada Nidanam, 3. 'Marma Nidanam, 4. Kadikaram' (Kannadi), 5. Marma Sutram, 6. Marma Sutra Thiravukol, 7. Agastiya Thiravukol, 8. Marma Thiravukol, 9. Marma Aani Thiravukol, 10. Marma Kandi, 11. Marma Bheerangi, 12. Marma Bheerangi Thiravukol, 13. Marma Narambarai, 14. Ulpathi Narambarai, 15. Odi Muri Chari', 16. Kettu Mura Chari, 17. Odivu Murivu Kettu Suttiram, 18. Murivu Kettu Thiravukol, 19. Narambarai Suttiram, 20. Kaivallyam, 21. Marma Alavu Nool, 22. Naalu Mani Mathirai, 23. Marma Kuru Naadi Sasthram, 24. Kuru Naadi Sasthram.

It is surprising to notice that the Marma Sastra treatise contains a lot of philosophical treatment in addition to its human anatomy and medicinal prescriptions. The Palm Leaf record is mostly in the form of crude poetical recital. The prayers offered to god or goddess is noteworthy:

Aadi mudal antham, mudivillatha gnanam,

Anaithu uyirkum uyiragi

Aan pen yillanagi,

Othi mudiyatha sakti, Umayagi,

Omkaram athil thontri ulakukkellam,

Niidam udan sristi, sthiti, samharam

Seyum nimalar moovar paadam adipaninthu

Karimuganai tholuthu

Kodi Anda Pindam Kaappu thane.

To translate it:

To that infinite, fothomless abstract

Of Gnana from the Alpha to Omega,

And, which the Gnana by itself

Is the Omega and Alpha, and

That which has 'sprung up'as life,

In the whole beings of Universe, but

Which by itself is neither male nor female

Yet, works as male and female in everything,

And that light which is the cosmic power beyond praise

One which is the Shakti born as Universal Mother,

Within the Cosmic letter Om-supreme,

And that power which has spread out into three

For creation, preservation and destruction

To you, I bow down and submit myself, for thy help

May the help come from the Cosmic supreme to me" .

The origin of this Varma Kalari is not possible to be strictly specified. In most of the Sastras, different Sages tell to their children or disciples, specially using the term, "en makka kel", meaning, "hear my son". This allows us to think that this branch of science was handled by specific family attached to Saintly Rulers because the subject deals with wars, wounds, cures, and saving the life. It also maintains a link with god because we observe that whenever an Asan needs to revive a semi-conscious or unconscious victim, he pleads with the god-supreme to make his attempt a success. This connection links up the material body with the spiritual 'life' or Soul, through the mediums of panchabhootha or five elements activating the movement of "life" within the body, carried through the ten vayus. As a matter of fact, this is the fundamental principle of Yoga and Samadhi connected with Saints. To cite an example to this special character:

Indiriyam lingathil kandidilo

Enthan Guruveai Uzhl ninainthu

Munthi thilartham arai yira kiil,

Puramaai murayai elakka sugamaame.

Naakkathu ulle vaankidukil

Nalamaai Edathu kaal thudaiporuthil

Ethamaai vithi murayai thaakka

Thaanulle amartha chariyagum

It says:

If semen appears to ooze out from the male organ, due to an infliction on Marma spot, think your Master: pray to god, and slowly press on half measure below the "Thilartham", touch and soothen the place, and the victim will get well, and the oozing of semen will stop.

If the tongue gets pulled in, due to infliction on marmam, press and kick the hip joint to the correct measure; and the tongue will retain its normal position.

What a strange phenomenon to play with the hip joint to rectify the defect at the root of the tongue!

The Masters of Marma Kalari are very thorough with the number and position of human veins, arteries, ligaments and the activation of life centres. The following version explains to it:

Solvom Naadi narampin thohayei kelu, Kelappa,

Chenni thanil Aayiramaagum, Chirantha Chevi rantilum Moovayiram,

Chiirana Kan randil naalayiram, Cheppukiren

Mookkathil moovayirathu munnooti muppathagum,

Aagume Thol, pidari Aayiram thaan, appane karuvinil mulaithavare

Vaarana kantathil Aayiramentrum, Vantha karam rantilum moovayiram

Valar thozhin kiil Thoppilin mel kurana pidariyin kiil Yennayiram

Kurippaga Vila mudal moovayiramaagum Verana

Lingam athil Yiirezhayiram entru esampinaare

It explains that:

The veins for chin-1000, Ears-3000, Eyes -4000, Nose-3330, Soulder-1000; Neck-1000, Arms -3000, Soulders to Navel-3000, and in the Linga or the Male Organ-14000 etc

The list goes on like this, explaining details of every part of human body, including the hairs. It is very surprising to see that the Marma Kalari Asans had knowledge of a crude form of genetics or germinalogy. The following stay witness to it:

Thanentra vinduvodu Vaayu sentru,

Malarkkul viilnthal, malarilulla

Ethalkalellam moodikollum

Thenentra vaayu vodu Theyu nintru thirattum thane:

Sol periya thinam ontril kadugu polam,

Thinam naanil Malli polam

Mattumaintham Nalathile Mani polam

Amappa thinamaaril Nellikkai polai,

Aana thinam Ezhukku Punnaikkai pol.

Omappa, Ettam naal Panchapootham,

Ormayudan Ehil thontrum Panchasharam

Pathu mudal Ainthu naalum Kozhi anda vadivathagum

Achappa Aaru thinkal Guda dwaram

Narampu than Ezhupathiirayiramaachu,

Charam petra Onpathile Uyir than vanthu.

Santahmaru gnanam undaam

Uchivazhi muttum Uram petta Vindu aachu,

Utta thayar avarkalkku aayasamachuu

It says:

In the first day of union of the male and female eggs, it takes the form of mustard seed, fourth day as coriander seed, and in the sixth day as amlaki. In the eighth day the five elements (Panchabhootham) takes charge; Ninth day it takes the size of a crow's egg. In the 10th to the 15th day, it grows to the size of a hen's egg. In the sixth month the excretory system of anal opening develops; and in between the sixth and seventh months the veins take form-totalling 72000. In the ninth month life comes to stay with six types of knowledge in it, and the mother feels tired.

So this Sastra deals with every details of the human body from its first day of formation to its end, studying all the required aspects of its growth, infliction and the remedies. The Sastra does not encourage harming any man through the application of this Marma Kalari. But it urges to use it only as a self-defence. It recommends avoiding a confrontation.

It says:

Thanakku Yethiri yar vanthalum thaninthu pinvankum

Nallon pole, Naay entru unnai avan yesinalum

Nayakane entru nee pottikondu suruthy solli

Nee poga ethirppanagil, thurisamudan

Nee saiyyum muraiyum solven

Even if your enemy charges you, say welfare to him, but, if the enemy still attacks you, I teach you the ways to handle him quickly.

This is a very noble character, which was found in the early Jains and the Buddhists. Peace was the aim of the community. But, if someone violates the codes of peace, nothing wrong to arrest his pride for which the Marma Kalari may be applied.

There is a form of Kalari with sticks (Silambam). There are many branches under it. Dr.J.David Manuel Raj has written a book on it " History of Silambam Fencing". Sticks or swords can be used as the offensive weapon. When applied with sticks, the infliction of marmam is very effective. For example:

Valatha eduthu valathu veesi, Edatha madakki othiram. Mugathinu, kaalinu, kaalinu mugathinu. Edatha madakki Othiram, kadathala, Munathala, Pirathara.

This is the first step, which slowly increases into 12, 108, and 1008 etc, each aiming at the Marma centres of the body.

Yet another example of applied Varma Kalari is given below:

Pakarume Kaattinile maattan vanthu

Pazhi kedu Saithidave thuninthaanakil

Agam pathri Odiye nee pnaalumthan

Avan unnai vidamaattan entru kandaal

Jagathile en Guruve thunai neer entru

Chuvadu moontru avanayume chutti vanthu

Ugathile ninainthu randu cuvadu edamaai

Udanodi kaal chippi arukilthaane

Arukathinil suzhi athile kai perukki

Appane peru viral kondu uuntril

Thiramaaga vizguvaane, vizhunthittalo

Chippiyile neererum, kaal asainthidaathe

Varukume chippikkarukethan

Valarnthintha lingam athu churungi pokum

Karuvaana mookku thanil neerolikkum

Kan sivakkum, kaal asaiyamal tharikkum

It prescribes that:

" If you are attacked suddenly in the jungles, and if you are not spared even at the point of extreme humble requests, my son, take the three crucial steps of the Martial Art, circling your opponent; suddenly take two steps to the left and charge your enemy with your toe at the kuzhi of the Kaal chippi.. Your enemy will fall down; swelling will appear on the spot with pain of snakebite. His leg will become numb and motionless. His male organ will be pulled in, and he will bleed through his nose with lipid, his eyes will become red and he will surely die".

Vikada thalai Kadamunain Oramaaga

Anukki thaakkil, pozhuthu uthikkum

Tharunamathil Ezhumpum lingam

Poovayarai kandayudan paayum vinthu,

Azhum, chirikkum, koothadumappa,

Athalathil murivuttal apatham pare

This is an application during the course of Silampam, or fight with sticks. It says:

If the enemy is attacked at the side point of Kadamunai, in twenty-four hours the male organ will become erect, and on the first sight of a female, he will ejaculate. The victim will cry, he will also laugh and behave like in epilepsy and there is no cure for him.

The following Sastra reveals the secret nature of expression maintained in Varma Kalari:

Chenkathali poothirukkum vanam than pakkam

Attham antha kuzhiyin mele,

Aakatha Chandi entraal anainthu paaru,

Adiyatta maram pole vizhuvaan maiye

If your enemy is too strong for you, just press him at the small dent of the Poonkathali forest, you will see him fall like an uprooted tree!

So much severe and incredible are the effects of application of Varma Kalari and that much, even more, are the quality, patience and character required to maintain, preserve and handle such an Art. It is totally meaningful that Sainthood is prescribed for the Super-Masters of this Art, like the Saints of Buddhism and Jainism. Four stages are prescribed to become a Super-Master. At the end of the fourth stage he attains the perfect Sainthood observing the sacred codes of "Ahimsa" or Non-Violence, which declares the noble principles of Varma Shastra. By practicing these noble principles of the Varma Shastra, a man shall be enlightened of the true mission of his life on this earth.

--

Author: Dr.M.Immanuel

Note: Verses marked in Italics are original text from palm-leaf records. Translations done by author.

This article is part of a paper submitted at:

Annual Conference of Association of Third World Studies

South Asia Chapter, on April 21, 2001.

October 14, 2005

Dear Sir,

I read your article. Really you have done a good job.

Regarding my self, I am a MCA graduate, now doing bussiness. Apart from this my grand father is varma assan. Through my family members i am the only person know the varmam (Part of). No I am giving treatment to the public at Coimbatore, Tamilnadu. If you have any varmam books can you send a copy? it will help to me as lot.

My Email : appusystems@eth.net

January 29, 2014

Dear sir,

I read your article and it to a great extent displays a sense of moral ethics of " varma kalai " or " the art of marma ". True to your words this is indeed a divine art, and art it truly is. However I beg to differ on the issue of aryanisation or " theory of aryan invasion " being included in this article. Let's forget all made up theories which further divides our race into countless races. We are one race and our ancestors " mudadiyar " were not racists neither casteists. But am afraid people will understand this only in the light that " there were some racist casteist tendencies displayed only after " manu smriti ". I am afraid knowledge and god had been transmuted by certain people to gain supremacy forthemselves and their own offsprings. Well we see this everywhere not yesterday I am afraid it is really not goin to end blaming our ancestors whom I believe to be the " real aryans ". To quote from rig veda the author says " my father is a potter , my mother a school teacher and I am a composer of hymns ". So it also says " let all good ideas come from all directions ". Such is the grandeur of thought expressed in the vedas but the spirit of these original seers still retains and renews itself over and over again taking different names and forms changing in accordance to the times, so people can understand them. For those who seek they were never turned down for these true " aryans " were " just " and they remain forever as that inspite of some selfish, cowardly and criminals with " vakra buddhi "who seem to use the noble names of these to have a easywayout and just about do every inhuman crime. They will be duly punished but its upto " prakriti " and nature knows best as and when to chastise her children should they try to be a little to smart. I firmly believe she is as lovable a mother as can be. I salute the " marma vidya " my mother and pray that I indeed be a " good son ". Finally shankaracharya says " kuputro jayet kvachidapi kumata na bhavati ". May my mother also forgive me. Long live the mother ! Victory to the mother ! " Vande mataram "! " "Marma vidya vijayati bhavo ". Long live the " varma kalai ". " Kalari para devataiku vetri undakatum "!