What secrets lie within the annals of Ved: and Vedic treatises concerning physical arts? What do physical fitness and warrior disciplines have to do with Sanatan tradition? Are Sanatan teachings as passive, non-violent and peaceful as they are considered today? Are there treatises from deep antiquity that have fitness and exercises as their central theme? What is the relationship between Dharm:, polity and warrior traditions?
In this first article of the series "Understanding Dhanurved:" we will see that all these broader questions on fitness, unravel as we turn the first pages of the age old tradition of Dhanurved:. A few interesting and seemingly diverse topics also get addressed as we dig deeper such as, are Mudgar, Karlakattai, and similar tools mere implements or weapons (Ayudh)? Which is the oldest warrior art, Silambam, Kalaripayattu or Karate? Where does the practice of Yogic Asanas which is a precursor of peaceful meditation gets intertwined with fitness? Did Hanuman fight with Gada or Karlakattai or bare-hands? Do come back after reading the article and check if you got satisfactory answers to the above questions.
In this Introductory article we will cover the precise definition of Dhanurved: (DV) and its purpose in the first part and its place in the wide variety of Sanatan literature and traditions in the second part. The first part is enough to develop the understanding of Dhanurved: while second part puts the Dhanurved: knowledge in perspective of other fields of ancient science, discusses why it is not taught and discussed much now and how one can go ahead and study it today. The shlok: references given throughout the article give sound understanding but they are also there to encourage readers to go and read the original texts. The next article in the series will dive deeper into the technical topics, classifications and Adhikari (qualifications). In later articles we will also take up specific treatises to understand their technical aspects in detail.
Throughout this series, we intend to align the ancient teachings with their contemporary applications such as Silambam, Mal-khamb, Kalari-payattu, Mudgar, Karlakattai, Malla-yudh: and more. Every article will be anchored in Hindu Shastr: and fortified with references or direct quotes while also giving practical and relevant interpretations to add value to the practice.
This series will have a wealth of valuable insights for anyone interested in fitness, warrior arts, combat sports, yoga, and other athletic pursuits. It will be of special interest to those who are interested in Bhartiye Shaastr: as well as Shastr:.
-- Part 1 (खण्ड १) --
1. What is Dhanurved:
The Shastr: offer intricate insights into the expansive realm of Dhanurved:, defining its essence and scope. Within the profound texts of Sanatan Dharm:, such as the Shukraniti, Dhanurved: finds mention in two significant contexts. Firstly, it surfaces among the Upaved:, and secondly, it emerges within the definitions of sixty-four arts, with five arts directly falling under the domain of Dhanurved:. Moreover, Dhanurved: as a component of DandNiti is described as the most fundamental of the four main Vidyas, namely, Anvikshiki, Treyi, Varta and Dand-Niti (more on the Vidyas later insection 3.2 and section 3.3). Delving into the Shlok: references allows us to get a precise understanding of this ancient discipline.
Two of the five arts falling under Dhanurved: are expounded in the aforementioned shlokas:
1. Weapon Mastery and Release in Various Asan:- This art encompasses the adept wielding and striking with weapons in different stances, styles, grips, and postures.
2. Niyuddha (Bare-Hand Combat)- This involves expertise in various facets of Mallayuddha, which includes knowledge of different categories such as striking Marma points, grappling, pulling techniques, and Bahuyuddha, where combatants engage in punching or Mushthi-yuddha (referred to as boxing).
The subsequent Shlokas expound upon additional Niyuddha kala or martial art skills, including hand-to-hand combat involving diverse styles of striking, blocking, and counter-attacking, akin to what is recognized today as martial arts. Beyond these, the remaining three arts included within Dhanurved: are described as:
3. Astravidya and Yantravidya- Proficiency in aiming and hurling weapons through the use of Yantras and throwing Astras (projectiles).
4. Military Formations- Mastery in different styles of organizing armies and formations.
5. Management of Chaturangini Sena- Expertise in building, tending to and organizing the armies of elephants, horses, and chariots, known as Chaturangini Sena.
Additionally, arts that follow the Dhanurved: arts encompass the knowledge of Asanas, Mudras, chariot driving, and the training of horses and elephants. These supplementary arts are interconnected with Dhanurved: and are integral components found in numerous Dhanurved: and Niti-shastras manuals.
Dhanurved: is the systematic and comprehensive study of the five aforementioned arts and includes different fitness regimes, training schedule, nutrition, medicines, pranayam: etc. The stances, bare-hand combat, weapon wielding and fitness exercises as described in many available treatises on Dhanurved: reflect perfectly on the current martial arts and fitness regimes.
~ Dhanurved: is not archery ~
A common misconception surrounding Dhanurved: involves its misassociation with Dhanur-vidya or archery. The use of the term "Dhanu" (Bow) in "Dhanurved:" does not singularly imply archery but serves as a representation of all Shastra (weapons) encompassing Khadg (swords), Gada (mace), Shul (spear, Shakti, Vel, Simh:), Shataghni (cannons), Bhushundi (guns), and a plethora of other armaments, as elucidated in the definitions within Niti-shastra (also in Vash.Dhanur. 2.3). The term "Ved:" translates to knowledge. Consequently, the etymological meaning of Dhanurved: is the comprehensive knowledge of an array of weapons, warfare strategies, and combat methods. Regrettably, several articles, commentaries, social media posts, & online entries such as Wikipedia perpetuate this confusion by erroneously linking Dhanurved: primarily to archery, thereby overlooking its vast domain that encompasses a myriad of warrior arts, strength-endurance and other training methods.
We can learn a lot from this ancient tradition both in terms science, techniques and pedagogy. Dhanurved: shows a systematic pedagogy to make complex science of movement and combat accessible and exciting for all individuals, regardless of gender, fitness level, or age. Dhanurved: is still practiced and performed both as a science of combat and a performance art like a warrior dance in various festivals and celebrations.
The methodology of instruction involves rigorous and repetitive practice under the guidance of a Guru, aimed at ingraining precise body movement patterns. As a part of the 64 arts and most important of the four Vidyas, it becomes essential aspect in the curriculum of Gurukulams.
Despite the loss of many Gurukulams during medieval invasions and oppressions of natives across the world, these arts are still very much alive both in the rich written records as well as in Gurukulams and Akharas that are seeing a revival in mainstream recently.
The students should study different arts of Dhanurved: in the first part of the day.
Today, diverse forms and styles of Dhanurved: are practiced globally.Nataraj Nilayi & Alirlh (wan-de); these are also common in Naty: Shastr:.Examples of these arts include Silambam in Tamil Nadu, Kalaripayattu in Kerala, Shastra Vidya in Punjab, Lathi Khel in Bengal, Mardani Khel in Maharashtra, Cheena-adi and Angampoor in SriLanka, Adi Murai, Kuthu Varisai, Silat martial arts of eastern asia, Kali short sticks in the Philippines etc. Even different styles of Kung-fu and Karate etc. are known to be distant descendents of Dhanurved: arts as taught by the Pallava prince Bodhi-dharma who travelled from Tamil region to the east while also taking Sanatan traditions with him. Bharatiya games like Mal-Khamb, rope-Mal-Khamb, Kabaddi, and Kushti share a close relationship with Dhanurved:. The traditional exercises of Dhanurved: such as Karlakattai, Mudgar, Samtola, Naal are also seeing a revival. The asan: and pranayam: practice in Yog: are also an integral component of Dhanurved:.
The exercises and practice of Dhanurved: increase valour, happiness and intellectual acumen, integrity, joy and enhance the prospects of leading a fulfilling life. Furthermore, they reduce fear and mitigate Kaph: Dosh:, extra fat, mental tension about the world and lethargy. It is detrimental for enemies, fixes Vat: and Pitt: Dosh:, tones the skin making it free from wrinkles as well as folds due to fat.
The eighth and ninth chapters of Mallapuran: list a multitude of benefits that extend beyond physical prowess. The holistic approach of Dhanurved: not only bolsters physical fitness but also influences mental and emotional well-being, contributing to a more balanced and harmonious life.Proportions (Ang-lakshan:) of Hans Purush: in Shilp Shastr: are now attributed as Vitruvian Man by Vinci. Vishnudharmottar: Puran: gives Ang-lakshan: of five types of men & women. pc: Ashish JaiswalIt involves a number of things around health, fitness and strength of body and mind that we all aim for today along with the various factors of self-defence and combat. The warrior body or Ang-lakshan: (body proportions, alignment and symmetries) that are listed in Sthapatyaved: (e.g. Vishnudharmottar: Puran: section on Shilp-Shastr:) can be attained by continuous practice of Dhanurved:.
Amidst the numerous physical and mental benefits, a pertinent and overarching question remains unanswered; What is the ultimate purpose of attaining all these facets of health, fitness and warrior-skills? What is the fundamental aim of being strong and valiant? Does training like a warrior yields much in today's times?
2.1 Bigger Picture
The core objective of Dhanurved: is to empower individuals to protect themselves and others (possibly weak but righteous) in the society from malevolent forces and tendencies such as theft, robbery, oppression and violence. Its aim is to enable individuals to contribute in upholding Manav Dharm: or universal human values of finding underlying unity in every iota of existence resulting in respecting diverse natural forces, ideas and ways of living. Let's delve deeper into the ultimate goal by examining a quote from the Dhanurved: Samhita of Vashishtha.
The purposes of learning Dhanurved: are to protect the Sadhus (righteous people) from the evil persons like thieves etc. according to Dharm:. Also, to maintain order and prosperity in the society.
The essence of Dhanurved: lies in nurturing the capability to defend oneself and feeling empowered. It is only through strength that Dharm: can be protected and protection, peace, and prosperity can be established, be it at the individual, societal, national, or global level. It's crucial to understand that resorting to the use of physical strength isn't the initial solution in addressing conflicts or adversities. Let's look at the Niti-Shastr: to explore the place of Dand: in resolving conflicts.
Vajrapani (dev holding Vajr:), a Dharm-Pal or Lok-Pal statue from Vietnam. As a protector of Dharm: his statues are found everywhere, from the doors of Gandhar temples to the gates of Shaolin Kung-fu warrior temples of China, Japan etc.
According to the Niti-Shastr:, two fundamental reasons that lead individuals towards wrongful actions such as theft are ignorance and indulgence. The solutions provided are seven-fold (refer. Matsya Purana 221/2), among which four are primary, viz. Saam (discussion and negotiation), Daan (offering charity or gifts), Bhed (creating a divide), and Dand (show of strength or punishment). While the approach begins with dialogue and persuasion, the ultimate recourse might necessitate displaying strength (Dand). Dand is especially applicable where the cause of malicious actions is indulgence. This seven-fold solution applies across various levels of conflicts, spanning from personal to political arenas.
This framework underscores the significance of Dhanurved: in empowering individuals and nations to protect, establish, and uphold Dharm:. It establishes Dhanurved: as an integral component of Niti-Shastr: (Dharm-Shastr:) to the point that they are sometimes synonymous, thereby emphasizing its vital role and necessitating its inclusion in the teachings imparted within Gurukulams.
The education today too must aim to build strong and Dharmic students through the systematic study of Niti-Shastr: and Dhanurved:. Even to this day, the Dhanurved: Gurus and Gurukuls emphasise on building a strong character of the practitioners so that they end up adding to the ultimate goals of Dhanurved:, making their lives and of around them more harmonious.
-- Part 2 (खण्ड २) --
3. Dhanurved: in Ved:, Dharm-Shastr:, Itihas: & Puran:
3.1 Ved:
The knowledge has been flowing unbroken since the beginning of time. It remains in a perpetual state of flux, evolving continuously while retaining its essence, much akin to the ever-changing yet constant streams of water from the ancient rivers, symbolically likened to knowledge (Gyan-Ganga or Saraswati). The Ved: serve as the foundational source or origin of this vast reservoir of knowledge. Whether in the field of medicine, mathematics (Ganit), nutrition, fitness, or any other domain, we owe our understanding to the wisdom imparted by our esteemed Vedic Rishis (sages). Their profound teachings form the bedrock upon which the current civilizations are built.
Sapt-rishi, the first Gurus of Ved: and Dhanurved:. pc: Isha found.
There are four books of Ved:, each accompanied by an associated Upaved:, representing essential applied knowledge systems viz. Ayurved: (medical science), Artha Shastr: (governance and economics), Gandharved: (music, dance, and poetry), and Dhanurved:. Additionally, other knowledge systems such as Sthapatyaved: (science of architecture and construction) are sometimes regarded as Upaved:. As previously mentioned, Dhanurved: is considered an Upaved: of Yajurved:. All four Ved: extensively cover topics related to Dhanurved:.
A significant portion of the Rigved: focuses on the protection and expansion of Dharm: through warfare. Rigved: addresses various aspects including the utilization of spies, poisonous arrows, and the implementation of strategic methods characteristic of tactical warfare (Kuta-yuddha). These elements from Rigved: are further elaborated upon in subsequent treatises of Dharmshastr:, Arthashastr:, and Dhanurved:.
Rigved: specifically mentions an array of weapons such as clubs, iron-clubs, Vel/Shakti/Shool (spears), axes (Parsu), knives (kripan), bows, among others. Below are the first two verses from the Hymn of Weapons in Rigved: Click to read full Hymn online
जीमूतस्येव भवति प्रतीकं यद् वर्मी यातिं समदामुपस्थे। अनविद्धया तन्वा जय त्वं स त्वा वर्मणो महिमा पिंपर्तु॥१
-- Payu Bhardwaj: - RigVed: Mandal: 6(75), Hymn of weapons
The warrior appears strong and formidable, like a thunderous rain cloud. When the warrior is fully armed with shiny armor, he fearlessly heads into the battlefield. May you win and emerge victorious from battles unharmed. Let the greatness of the armor, shield and protect you.
Let us use our Dhanu (Bow/Shastr:) to win land, triumph in battles, and emerge victorious in our intense fights. May the Dhanu cause distress in the hearts of our enemies. With our Dhanu, may we conquer and prevail in all directions and territories.
3.2 Dhanurved: and other Upaved:
Dhanurved: has a strong overlap with all the other Upaved: to the extent that we can not understand all others in their completeness without understanding Dhanurved: to some degree.
Natraj Nilayam in Kuchi-Pudi Nrity:. Pad-bhed:, Mudra: etc. are shared by all the arts & sciences of Bharat.
The significance of Dhanurved: resonates prominently across various facets of cultural expression, from temples built with Shilp-shastr:, to classical dances and songs of Gandharv-Shastr:. This resonance primarily reverberates through the depiction and glorification of Ayudhs, the weapons associated with this ancient discipline and the warriors. The postures in classical dances and stances in Dhanurved: are very similar such as the Alirlh, Pratyalirlh, Mandal: etc. The rasas in Gandharved like Veer, Raudr and even Bhibhatsa are closely related to Dhanurved:. The classical dances, songs and sculptures often incorporate themes and narratives celebrating the prowess of warriors and the artistry of weapon mastery. The folk dances like cholia of Uttkarakhand, various Jatars (local festivals) etc. put weapons (Ayudhs) at the center.
आन्वीक्षकीत्रयीवार्तानां योगक्षेमसाधनो दण्डः॥४
-- Kautilya ArthaShastr: fourth chapter
The efficacy of Dand: (Dhanurved:) decides the increase or decrease of the other three Vidyas (viz. Anvikshiki (reasoning, math, physical sciences etc.) , Treyi (Ved & Vedang:), Varta (farming, industries and buisenesses))
The Artha-Shastr: Upaved: also discusses aspects of Dhanurved: at length and considers it the basis of every other aspect of the society. Ayruved: and Dhanurved: are incomplete without each other. The science of health, wellness, nadi, marma points, breathing (Pranayam: or Swarashastr:) etc. are essential in both the fields. Ayurved: recommends shram: or exercises as the means to good health while Dhanurved: includes various recommendations from Ayurved: for health. The Siddha text of Varma (Marma) "Varma Cuttiram" may fall in Dhanurved: as well as in Ayurved: or medicine.
Lightness, strength, stability, endurance towards distress and mitigation of dosh:, and stimulation of agni (digestive power) are engendered by physical exercise.
3.3 Dharm Shastr:
Niti-Shastr: or Dand-niti is the science that delineates the desired order of the society and duties of different roles in the society. One of the central subject of Niti-Shastr: is Dhanurved: as a means to implement and protect the goals that it puts forth.
Niti-Shastr: is also called Smriti, Raj-Niti, Raj-Dharm: or Dharm: Shastr:. The knowledge of Dharm-Shastr: is at the heart of all knowledge systems because it is Dharm: (proper order & natural duties) that forms the foundation for other three Purusharth: viz. Arth: (prosperity), Kam: (fullfillment of desires) and Moksh: (realization of completeness beyond material gains). (If the Pursharth: are new to you then think of these four Purusharthas as more evolved form of Maslow's hierarchy of needs.)
संवरणमात्रं हि त्रयी लोकयात्राविद इति॥५॥ दण्डनीतिरेका विद्यत्यौशनसाः॥६॥
तस्या हि सर्वविद्यारम्भाः प्रतिबद्धा इति॥७॥
Kautilya's Artha-Shastr: second chapter
Anvikshiki, Treyi, Varta and Dand-Niti are four kind of Vidyas. Those of Gurukul of Manu considers Anvikshiki as part of Treyi, only. Those of Vrahaspati's Gurukul consider Varta and Dandniti as two practical Vidyas. Aushanas Gurukul considers Dandniti as the only Vidya as it is the knowledge of Dand-niti increasing which others increase and decreasing which others decrease.
Being the protector of the other knowledge systems & aspects of society, Dand-Niti is considered the basis of all (as per Kautilya Artha Shastr:, Mahabharat:) and sometimes the only knowledge that there is (as per Aushan: Artha Shastr:, ShankarBhashy: on Chandogy Upanishad). Other than Dhanurved:, Artha Shastr: also gives special place to Anvikshiki (logic, math, physical sciences) because it is the logic that drives other Vidyas too.
Niti-Shastr: has a continuous lineage of Gurus and many texts within this domain are available even today. These works exhibit consistency among themselves, drawing their wisdom from the Ved: and the contributions of preceding authors. There are over 70 Smriti texts by different Rishis expounding Dand-Niti. We defined Dhanurved: through one such text, namely Shukr:-Niti, attributed to the esteemed Vedic sage Shukr:, also recognized as Kavya or Ushaan. He also holds particular significance in the Sanatan and Puratan Itihas of Iran.
Dand is the ruler and the protector (of weak) of the society, Dand stays awake even when it seems to be sleeping & wise people tell that Dand is Dharm:.
There are texts on Niti-Shastr: like Niti-Prakashika that have majority of the portion devoted to Dhanurved: topics such as details of weapons, martial arts etc. It is for this reason that Dhanurved: can be used as synonomous to Niti Shastr:.
3.4 Itihas: and Puran:
Itihas:, the historical accounts of primarily Ramayan: and Mahabharat:, vividly narrate tales of valorous warriors skilled in the art of combat, practicing Dhanurved:, discussing the Kshatriy Dharm: and Niti, wielding mighty weapons and fighting to establish and expand Dharm:. These serve as a testament to the enduring legacy of Dhanurved:, highlighting its central role in shaping the fabric of Bharat since time immemorial.
Dhanurved: too is largely inspired by itihas:. The different styles in Shastr: Vidya are inspired by the the avtar: of Narayan: and different instances of Itihas: such as Simh: style, Vanar: style etc. The stances (Nilayi) and Mudr: in Silambam and Kuthu Varisai are also inspired from different Devatas such as Nataraj, Shakti, Vamana, Vela etc. The different styles in Adi Varisai are named after different characters of Ramayan: such as Raman (Ram:) Varisai, Ravan: Varisai etc. Many sequences of combat in Adi Varisai enact different instances from Itihas:.
3.4.1 Ramayan:
Dhanurved: was the favorite subject of Ram: and he would spend most of his time practicing Dhanurved: regularly (as per BalKand & Ayodhya Kand of Valmiki Ramayan:). Throughout his journey we see him exemplifying the principles of Dhanurved:, be it the Astra Vidya against Taadka and Malla Yudha against Viradh or making treaty with Vanar: King Sugriva and his army management henceforth.Sita Ram: Dharm: personified. By Ravi Verma press. pc. PrachyamAfter thoroughly testing Ram: (checking Paatritv:), Vishwamitr: gave various Shastr: and Astr: to Ram: including Musals, Kankal, Gada, Parshu etc. (ref. Bal Kand) and taught him the art and science of using these. Later during Vanvaas, Agasty: Muni gave Ram: special bow, arrows, quiver and sword. He also taught him the AdityaHridyam Stotr: which would later help him gain inner strength to face Ravan:. The wife of Agasty: Muni, Lopamudra teaches Bhagwati Sita the science of warrior medicines, nutrition and chikitsa. Ramayan: also includes innumerous discussions around Niti-Shastr: section of Dhanurved:, notable discussions include Sita's discussions around Niti with Ram: in Aranya-Kand:, Ram:'s "Kat-chit" vakyas to Bharat: in 100th Sarg: of Ayodhya-kand:, Ram: dialogue with Lakshman: and many more. These discussions show an example of ideal governance as per Dhanurved: or Raj Dharm: where King lives by the Dharm: first before expecting others to follow. The public loves and respect him and sees him as a role model. The decisions are made only after consulting the representatives from different smaller governing units and Rishis (researchers) who work selflessly are respected above all. The prime duty of the King is to uphold and advance Dharm:, while also getting deeper understanding of it by debating and discussing with the knowers of Shaastras, Itihasa and those who are established in ultimate oneness.
Ramayan: also shows application of Kut-yudh: techniques for Dharm: in case of Bali's killing by Ram:. While marching towards Lanka, Vanar: army is instructed to not drink from any water source without checking as it might have been poisoned, which is a well documented Kut-Yudh: technique.
गदे द्वे चैव काकुत्स्थ मोदकीशिखरी शुभे॥७
Valmiki Ramayan - Balkand- २७
Vishwamitra giving Modki & Shikhri Gada to Ram: among other Shastr: Astr:.
Another great warrior in Ramayan: is Sankatmochan Mahavir Hanuman. His prowess in Niti-shastr:, Vyakarn:, Shiksh: is known to be as marvelous as his warrior skills. Vanar: were known to be warriors par excellence who would fight bare-hands or by swinging whatever they could pick including tree trunks or branches, iron-rods, stones and even using nails and teeth. One of the first fight that Hanuman takes up in Sundar Kand: when he enters Lanka is using an iron-rod like a Karlakattai or Gada. Vanar: including Hanuman did not carry any weapon, not even Gada as per Valmiki Ramayan:. They knew how to use weapons but Malla-yuddha and Gada-yuddha (making Gada on the fly) seemed to match their overall raw living style.
Hanuman uprooting a iron pillar in Lanka and whirling it round like a Karlakattai or Gada.
The warrior art of Karlakattai which is part of Silambam family recollects its origin story in a similar way, from swinging of tree trunks and branches by the Shiv Ganas. The Shastr-vidya to Adi-murai all have Vanar: style of combat. The asht-sidhi of Hanuman also inspire various advanced techniques in the combat style.
आत्मा हि दाराः सर्वेषां दारसंग्रहवर्तिनाम्। आत्मेयमिति रामस्य पालयिष्यति मेदिनीम्॥२४
Valmiki Ramayan - Ayodhyakand - ३७
Vashishtha Muni ordering that Sita shall rule the kingdom after Ram goes to exile, since, she is no different from Ram.
In Ramayan Kaal, it clear that every men and women are well versed in Ved:, Niti and all the Kalas including Dhanurved:, only a few examples are seen of women participating in war such as that of Kaikeyi saving the life of his husband, Dashrath:, in the battlefield. The mention of this incident is done in a casual way with neither special praise nor disdain. Futhermore, Sita's involved debates with Ram: on Niti-Shastr: show her excellence in Raj-Dharm:. Similar proficiency is seen in many other women such as Bali's wife Tara. It is important to note that in another version of Ramayan: called Adbhut Ramayan:, Sita as Maa Durga is seen in her fierce form and plays a role in killing many Rakshasas.
3.4.2 Mahabharat:
Mahabharat: is full of teachings of Dhanurved: including the practical methods of wielding weapons to multitude of discussions and implementation of Raj-Dharm:. The methods of wielding are still the same in current warrior traditions of Bharat. Mahabharat: has many characters that have strong devotion for Dhanurved:. Arjun: practiced Dhanurved: in day-time with everyone under the guidance of Dronachary: and then again practiced alone at night. In Mahabharat: we see mention of various Akharas such as Jarasandh Akhara which one can still visit. Shri Krishn: and Balram: are the epitome of warriors be it Malla-Yuddha with Chanur or Shastr:-Astr: or Raj-Dharm:. The whole of Gita can be seen as the fundamental essence that forms the basis of Niti-Shastr:.
अचरद्भीमसेनस्तु मार्गान्बहुविधांस्तथा। मण्डलानि विचित्राणि गतप्रत्यागतानि च॥ १७
महाभारतः शल्यपर्वः, गदापर्व - ५८, on different Gada rotations
In Mahabharat:, we see many women such as Draupadi and Kunti who show their prowess in Niti-shastr: debates while Satyabhama, Chitrangada, Ulupi, Maurvi, Hidimbi etc. are also seen participating in combats, wars and being actively involved in the ruling of their Kingdoms. Here is a link to a detailedarticle on Maa Hidimba's Legacy.
Young Krishn: showing Malla yuddha skills in a duel with Chanur
Indeed, Mahabharat: is full of interesting stories of Dhanurved: enthusiasts many of which we don't hear much about. Let's look at one such story in short. Rishi Gautam's child, Rishi Shardvan was intensely interested in Dhanurved: from a very early age itself. So much so that it was often said that he was born along with arrows. He used to do intense practice (tap:) of Dhanurved: that would even make Indr: afraid. He taught his son Rishi Krip: all of Dhanurved: who again did intense tap:. Shardvan's daughter, Kripi married Dron:, son of Bharadwaj: (who has notable contributions to Dhanurved:). Dron: was the student of Great warrior Bhagwan Parashuram. After Krip:, Dron: taught Pandavas advanced practices of Dhanurved:.
3.4.3 Puran:
Puran: deal with various topics of Ved:, Upaved: and Vedang: in a simplified and sometimes codified allegorical ways. The topics include various arts and sciences such as Ayurved:, grammars, mettalurgy and construction, Chanda shastra or meters & poetry, Itihas:, geneologies of kings and seers etc. Dhanurved: being an Upa-Ved: and central to Dharm-Shastr: is also a subject for Puranas to take-up. Different Puran: focus on different sections of Dhanurved:. The Matsya Puran: contains various teachings of Raj-Dharm: given by Narayan: to Manu. The Markandeya Puran contains extensive teachings of Dhanurved: taught to Vena by his mother Madalasa, a great seer. He was also taught by Dattatrey:, one of the greatest Guru of Dhanurved:, Tantr: and pioneer of Nath: Sampraday: which has been the perennial source of Dhanurved: since time immemorial.
ताडनं छेदनं विप्र, तथा चूर्णनमेव च। मुदगरस्य तु कर्माणि तथा प्लवनघातनम्॥ १४
Agni Puran:, chapter 252, ways to wield a Mudgar
Karla & Hathe training by Jetthi Mallas as given in Malla-puran:, src: Shri Chintaman TambatAgni Puran: dedicates a number of sections to the discussions of Dharm:, war, armies, weapons, their usages and implementations etc. The Malla-Puran: is the oldest manual that we have available today which is solely dedicated to Niyudda, wrestling, boxing, calisthenics, aerobics and weight-resistance strength exercises. Other puranas like Vishnudharmottara Puran:, Garud Puran: etc. also have discussions relevant to Dhanurved:.
Malla-puran: lists sixteen classes of exercises such as body-weight strength (calisthenics), dynamic mobility/flexibility, weight resistance strength exercises, Malla-khamb, Gada/Mudgar/Karalakattai, Naal/Stone, running, swimming etc.
3.4.4. Recent History
From medieval Itihas: to today we see continuity of the glorious legacy of Dhanurved:. There are innumerous warriors that practiced or taught Dhanurved:, to name some of them here: Vikramaditya, Harshvardhan:, Chola Kings, Pandya Kings, Cherra Kings, Kautilya, Vidyaranya, Ahoms, Loharas, Maharanas of Chittor, Rani Abakka, Rani Chenamma, Rani Karnavati, Ranjit Singh, Jijabai, Marathas, Guru Gobind Singh, Raja Bhoj, SitaRam Raju, Sri Aurobindo. One article will not be enough to even list the notable ones. There were great writings like Sangam literature, Kalhana's Rajtarangini etc. recording the marvels of medieval Itihas. The medieval texts on Dhanurved: include the comprehensive works such as Manasollas, Bhoj's Yukti-Kalptaru etc.
Rani Manikarnika Laxmi-bai with her toddler in the battle field fighting-off invaders.
The practice of various warrior arts such as Silambam, Mardani Khel, Lathi khel, Malkhamb, Kushti, Kalaripayattu etc. is still loved and practiced by men as weel as women of all ages in Bharat. Thousands get trained in traditional Gurukulams like that of Sikh Nihangs, Juna Akhara started by Sri Adi-Shankara and Arya Samaj Gurukuls started by Dayanand Saraswati to name some. There are many Gurukuls in Tamil-Nadu, Kerala and Karnataka where thousands of enthusiasts learn marvelous feats with different weapons under the umbrella term of Silambam.
काल तुही काली तुही तुही तेग अरु तीर। तुही निसानी जीत की आजु तुही जगबीर॥५
तुही सूल सैथी तबर तू निखंग अरु बान। तुही कटारी सेल सभ तुम ही करद कृपान॥६
Guru Gobind Singh - Shastr Naam Mala, Dasm Granth
Guru Gobind Singh Ji sees the Shakti of Bhagwati in every weapon. He has given words to this realisation of his and many a great warriors of Bharat in excellent rhymes of Shastr Naam Mala unifying the greatness of Vedic realisations of oneness and warrior spirit.
The Bharatiye native traditions have seen ups and downs throughout the history. The extermination of any distinct views by medieval Church and Islam had crushed native cultures of different regions on earth. They killed, subdued, misappropriated, crushed the natives (Sanatani) of different regions and called them with different (derogatory) terms like Shamans, Pagans, Heathens, Indians, barbarians etc. They tried their luck in Bharat for years and failed. However, they did finally succeed by entering softly and negotiating with local Kings. During the attempts of cultural extermination, the Bharatiya resistance was unwavering. It is the ingrained principles of Dhanurved: that kept the warrior spirit of native Sanatanis alive and helped fight off the invasions fearlessly, without much damage. Although, they did succeced to divide the Sanatani lands and weaken the spirits that lasted for quite some time even after they left.Bharat, British ruled vs. Indian Kings. source:wikipediaThe biggest impact was not of the loot but was done by writing atrocity literature, wrong translations and establishing demeaning interpretations of indigenous culture and arts while also misappropriating science and technology. The atrocity literature helped them justify their loot and cultural/religious conversion. It exists in education and psyche even after years since they have been pushed off physically. Even when the Britishers were looting and controlling trades in Bharat, the matters of justice and rules of society were still based on Dharm-Shastr: texts like Manu-smriti and Yagyavalkya-smriti. Britishers passed several rules such as the Indian Arms Act of 1878 which prohibited keeping any kind of weapons (which were always part of the society) and teaching or practicing warrior arts. Through-out so called "British-rule", Bharat was still dominated by strong Hindu Kingdoms (princely states) like Guhilas, Sisodiyas, Chand dynasty of Kumaon, Mallabhums etc. Many of these had defeated Britishers multiple times. Even during the European wars (World war I and II), the Indian army played the decisive role in British win. The risk of armed mutiny and resistance within Navy made the British leave.
After Britishers had left, the new government and legislation continued to work towards wiping off the traditional knowledge systems, culture, traditions and arts in the name of reforming the "backward" Hindu society following the explanation of the atrocity literature. This is contrary to the natural role of a government or Raj Dharm: to protect the indigenous people and their culture. The Dharm: Shastr: and Dhanurved: that are natural time-tested ways of how society had been in Bharat since eons find no place in education, armies or legislation. The timeless Dharm Shaastr: have guided numerous Kingdoms that sustained for hundred to thousands of years and marked marvelous feats in architecture, music, medicine and industries but still these Vidyas, Kalas, Itihas: etc. are almost extinct from mainstream. The civil services, judiciary and even army is, for most part, a foriegn structures. Various warrior Kulas and villages (e.g. Kallars, Guns etc) have few takers of their long heritage. Many of these warrior and Kingly Kulas have even been included in Scheduled class, tribes and backward classes making them oppressed by definition, contradicting their glorious past.
Culturally too, Dhanurved: has seen a decline. The festivals and Jatars that used to have array of Ayudh performances have been loosing their sheen. The fitness practices to philosophy of fitness all have been greatly colonised with very little originality inspite of the great warrior heritage. The roaring Lion that Bharat was, mis-identifies itself as passive, non-violent and hollow. The quest for Moksh: seems disproportionate with the understanding to Dharm: and Dharm: based Arth: and Kam:. Even the weapons, warriors and wars in Ved: to Itihas: are forcibly fit into a morphed pshychological and spiritual meaning. We have been maded to forgot our identity as great warriors in the quest to establish, expand and uphold Dharm:. The revival of Dhanurved: is the revival of true understanding of Sanatan Dharm:.
After hitting such a low, the Bharatiye traditions are reviving again. Now, the major work needs to be done in studying and understanding the traditional knowledge in the most authentic way; contradicting the status-quo of current day understanding if needed while also being relevant to current times. This article, you the reader and a million others keeping yearning in their hearts to practice and understand these arts are an example that it is soon going to reach its full glory.
4. Guru Parampara and treatises of Dhanurved:
Bharatvarsh: has a long lineage of Dhanurved: Gurus, intense practitioners and researchers. Some of the prominent names of the ancient Gurus of warrior arts are as follows.Bhagwati giving the sword to Chatrapati Shivaji, an experience shared by many great warriors.Bhrama, Shiv:, Kali, Parvati, Skand:, Indr:, Manu, Bhrahaspati, Vishwamitr:, Agni:, Vashishth:, Shukr:, Bharadwaj:, Dattatrey:, Parashuram:, Balaram:, Shri Krishn:, Gaurashir:, Vyas:, Vaishampayan:, Ausan:, Dron:, Krip:, etc. They contributed in different ways such as by exemplifying the use of their favourite weapon, developing techniques of wielding it, by bringing up great students or by writing and contributing to Dhanurved: texts.
दैतन के बध को जबै चंडी कीओ प्रकास। सिंघ संख अउ असत्र सभ ससत्र आइगे पास॥२४
Guru Gobind Singh - Chandi Charitr, Dasm Granth
Guru Gobind Singh Ji praising Chandi riding on a Lion holding different Astr-Shastr: who is the giver of Shakti to kill the evil. Although Shiva is considered as Adi Guru, it is Shakti in the form of Kali, Chamunda, Lakshmi etc. who is prayed and revered foremost by all the warriors from Shri Ram: to Guru Gobind Singh Ji Maharaj.
Many of them have authored dedicated Dhanurved: texts like Shiv Dhanurved:, Vaashishth Dhanurved etc. A lot of NitiShastr: or Smriti texts like NitiPrakashika, ManuSmriti, AtriSmriti, ShukrNiti, ChanakyaNiti include aspects of Dhanurved:. Many of the Puran: too dedicate sections to Dhanurved: such as Agni Puran:, Vishnudharmottara Puran:. There are also some other later encyclopediac works that include important chapters on Dhanurved: e.g. Manasollas, Yuktikalptaru, Akash-Bhairava Tantr: etc.
ब्रह्मा महेश्वरः स्कन्दश्वन्द्रः प्राचेतसो मनुः। बृहस्पतिश्च शुक्रश्च भारद्वाजो महातपाः॥ वेदव्यासश्च मगवास्तथा गौरशिरा मुनिः। एते हि राजशास्त्राणां प्रणोतारः परन्तपाः॥ २१
Vaishampayan: Niti Prakashika, 1, Ancient Guru lineage
Different texts on Dhanurved: may focus on specific topic in detail while only mentioning the other topics e.g. Vashishta Dhanurved: (as available today) focuses only on archery while Mallapurana gives comprehensive details of training of Niyuddha (fighting un-armed). As per RajRajeshwar's book on Parashuram (pg. 36), Vashishth: wrote his Dhanurved Samhita focusing on bow-arrow, Vishwamitr: on Kunt, Gada, Khadg, Parshuram on Astr:, Shukr: on Kshatriy: chikitsa (medical science), Bharadwaj on Vidyut (electricity) and Vaishampayan (Niti-prakashika) on various Shastr:Astr:.
In many of the prominent texts the knowledge is propounded as a dialogue between a Guru and a shishya e.g. Brahma-Prithu Maharaj, Brahma-Narad:, Vashishth:-Vishwamitr:, Shiv:-Parashuram:, RaghuRam:-Laxman:, Vaishampayan:-Janmejay: (Grandson of Abhimanyu), Krishn:-Someshvar: etc. The Puran: and smriti texts usually have a narrator telling about previous narrations in the past, thereby showing reverence to the Guru-parampara while also conveying the deep antiquette of the subject.
Various Pandulipi of Tamil Sutr Granthas on Marma, Silambam etc. kept by the generations of Shri Vengatraman Asan. pc: Shiva Asan(link)
There are also various manuscripts that are kept by the families of practitioners of various ancient traditions such as Silambam. These are either in local languages or in Sanskrit. Many of them are yet to see the light of the day. There are also innumerous traditions and styles that are taught and practiced by different schools and Asans (Gurus) of different regions such as Thanjavur (Tamil-Nadu) style of Adi-Varisai etc.
One thing to note is that in addition to strong oral tradition, we also had the strongest written tradition so much so that even after burning of huge corpus of books in the libraries of many great ancient universities like Nalanda and Takshashila during invasions, we have enough manusripts that will take more than a lifetime for anyone to read and understand. In addition to the standard Puran: and Itihas: the local traditions and practices that whether written or un-written all represent the Sanatan Dharm:.
4.1 Difficulties in studying Dhanurved:
While a lot of Dhanurved: texts have survived (sometimes partially) the test of time, a lot of first principle research and lucid explanations are needed to make the technical aspects accessible. There has a been a few manuals and translations of Dhanurved: but they mostly lack the technical rigour as well as a look from Bhartiye Darshan that is essential to read Shastr:. Some of the issues with currently available literature and researching the texts are given below:
- Many of the treatises are very terse and at times explain something quite practical or applied. It is impossible to make complete sense of the intricacies without having a practice under a Guru and also knowledge of the depth of Darshan: in Sanatan tradition.
- The Guru Parampara in many of the applied fields such as Sthapaty:, Ganit:, Dhanurved: were left asunder in the preacrious times of invasions and colonial hang-over after that. The Gurukul: in general but specifically Dhanurved: Gurukul: could not run properly during British domination and also the warrior classes, villages and tribes did not find a place after independence making them resort to meagre occupations leaving the great heritage.
- Many of the Dhanurved: texts are fully or partially lost, mostly due to invasion.
- The lack of correct understanding of Dharm: shastr: and Darshan, the loss of subtle meaning while translation to terms in english, and no knowledge of Purv-mimansa way of getting Tatpary (Hindu Hermeneutics), makes it difficult to read and establish a communication with our ancients that are talking from a distant distant past.
- The current articles and translations are full of incorrect Rajasaki or Tamasik interpretations with no regard to Parampara. Some of these texts are now considered Gold standard in academia which is still under colonial control Robert vs. Gita-Press by Nityanand Mishra.
- Sanskrit is a contexual language, invites a person to engage with the text to get the intended meaning. There are various translations available but they seem to be done by academic scholars with less context of warrior arts and no interest in actual Itihasa. The translations do great errors and injustice e.g. calling some weapon or Dhanurved: Guru as mythical or mythological, interpreting terms like Varn:, Dharm:, etc. under colonial mindset.
With the very recent revival and interest we have come to a point where the efforts are being made to research, understand and re-establish the various Vedic knowledge systems. Inspite of all the difficulties, studying Dhanurved: as it is given in the texts, is totally feasible given a sincere will and interest. Dhanurved: Texts are highly consistent among each other. While a single text may not have full details, correlating different texts can complete the gaps in understanding. An effort is also needed to connect the Dhanuved: text by bringing the context from the current warrior arts and practices. A lot of the details of Dhanurved: only reveal themselves on prolonged continuous practice. Hence, a sincere practice, continuous study of scriptures with patience, faith in Guru Parampara and a keen interest is what is needed to unlock the full understanding of the texts.
5. Adhikari - Qualifications to study Dhanurved:
The discussion on qualifications is an indespensible topic in Introduction as per Bhartiye tradition of Anubandh Chatushtaye. Let's quickly look at this essential topic from Dhanurved: texts. Every subject has a qualification for admission of students. It is much more applicable to the topic of weapons than in anything. In today's time also, aquiring arms needs a proper record to establish that he will use it with restrain and for the good. For bare hand martial arts training too a lot of focus is laid on the character. Another set of qualifications when going for any physical exercise relate to the current level of fitness and preparation. We find all such qualifications in the Dhanurved: texts.
आचार्य्येण धनुर्द्देयं ब्राह्मणे सुपरीक्षिते। लुब्धे धूर्त्ते कृतघ्ने च मन्दबुद्धौ न दापयेत्॥ ७ ब्राह्मणाय धनुर्द्देयं खड्गं वै क्षत्रियाय च। वैश्याय दापयेत् कुन्तं गदां शूद्राय दापयेत्॥ ८
-- वाशिष्ठ धनुर्वेद
The qualification for a student of Dhanurved: as per Vaashishth: are: He should be a brahmin i.e. seeking the larger good and not merely focused on the egoistic fullfilments (Bhrahat and Bhrahm implies large, Bhrahmin is someone having larger perspective of life, who sees or realises underlying oneness in everything, from the blade of a grass to the Bhrahm:). He should not be greedy, ungrateful and foolish person.
~ Varn: (Attributes) based classification ~
Almost all the texts use Varna based qualities to suggest suitability of workouts, weapons and teaching method. The terminology of Varn: has been twisted for political gains and other vested interests and has been equated to the word "caste". However, Varn: is a classification term to understand the nature of things and people based on quality and actions. It is not by birth. In Bhartiya Darshan and all the Shastras including Ayurved:, the framework to understand prakriti (nature) is as the combination of three principle qualities viz. Satva, Rajas and Tamas. Satva is characterized by light and peace, Rajas by intense activity and ego, Tamas by darkness and stillness. All the things are seen as the combination of these but in different proportions. Even the three doshas in Ayurved: are combination of these Gunas. People are also combination of these Gunas. Bhrahmin is the person with Satva+Rajas (primary and secondary) (tamas should be understood as tertiary), Kshatriya with Rajas+Satva, Vaishya is with Rajas+Tamas and Shudra with Tamas+Rajas. The use of Varna depends on the context. The dhanurved: texts like Niti Shastr: of Shukrachary: or Raj Dharm: lessons of Madalasa in Markandey: Puran: show that the understanding of oneness among all these Rishis was at par. It is appaling that these great people are subjected to such ideas like caste. Sukrachary: says none is bhrahman: or any other Varn: or outside Varn: (mlechha) by birth; a person's qualities and actions define the classification (SNS 2.38). This becomes clear from texts like Bhagwad Gita to almost all Puranas, DharmShastr: etc. without any inconsistency (चातुर्वर्णयमयाश्रष्टं गुणकर्मः विभागशः, chapter-3). However, we see this confusion in many of the translations, commentaries, essays etc. of Dhanurved: texts. Un-necessary and stupid confusions like these should be strictly kept outside when discussing technical subjects like Dhanurved:, Ayurved: or any Shashr: for that matter. The confusion of Varn: with caste (mostly deliberately created to divide and very successfully so) has been a tool for discrimination and exploitation by the people with vested interests (mostly political). It is the responsibility of the scholars to clear this confusion. There will always be people with evil interests and to fight the evil and establish peach is the goal of all Shaastr: and Shastr:.
Vashishth: further suggests (in 7th shloka above) that the choice of weapon that one should specialise in also depends on the nature of the person (Varn:). A person having great deal of mental balance, restraint and strength should be taught archery, while a person who is action oriented, agile and strong should be taught Sword (and similar weapons), a person who is quick, smart, cunning and displays sheer strength should be taught with spear (and similar weapons) and a person with brute streangth, slow but powerful, one who finds joy in gore (Bhibhatsya), frightful battles should be taught with Gada. The four qualities above are conveyed by the four Varn: viz. Bhrahmin, Kshatriye, Vashy: and Shudr:, respectively. The Varn: are indicative of attributes based on the combination of three Gunas (viz. Satva, Rajas & Tamas). These are technical and contextual e.g. in the context of 6th shlok: above all the Pandavas are Bhrahmin while in the context of 7th shlok: Bhim is shudr: who is a Gada warrior and loves to do Bhibhatsa (frightful) yudh: while Arjun is Bhrahmin and Nakul is Kshatriya. Note that all the Pandavas knew and carried all the weapons but there major weapon was based on their qualities. It must be clear by now that Varn: do not have a hierarchy but represent differences that basically compliment each other. If we go by literal meaning then both the shlokas can't be put together because one says only Bhrahmin should be taught while the next one describes the weapons to be taught to all the other Varn:. We see that most of the translations and commentaries do not do justice whenever Varn: are used for the classification of exercises to be done, weapons to be used etc. Manasollas gives a full classification of Mallas based on various charachteristics. It prescribes different classes of Asanas and exercises for different classes of Mallas.
VishnuDharmottara Purana (as mentioned in Vash.Dhan. Intro)
9
Dhanurved Samhita
Shiv
Parashuram / Bhargavram
Belongs to Darbar Library, Nepal
10
Dhanurved Samhita
Vashishtha
Vishwamitra
11
Ausanasa Dhanurved Sankalanam
Ausana/Kavya/Shukra
12
Dhanurved Samhita Sangraha
Paurastya (Various others)
13
Dhanurved Samhita
Jamdagneya
14
Dhanurved Samhita
Bhrgu
Mentioned in Vishnu Puran:
15
Dhanurved Samhita
Vaishampayana
16
Dhanurved Samhita
Vishwamitra
Mss. Belongs to Tirupati Library No. 7493b
17
Dhanurved Samhita
Bharadwaj
18
Dhanurved Samhita
Gaurashira
19
Dhanurved Samhita
Vhrahaspati
20
Dhanurved Samhita
Angeerakrit
Maharshi Dayananda Sarasvati in Satyaprakash (according to Dhanurved by Swami Dev-vrat
21
Dhanush-Pradip
Dronacharya
7k shlokas as per DwijendraNath Shastri (Sansktri Sahitya Vimarsh) ref. In Dhanurved by Swami Devvrat
22
Dhanush-Chandrodya
Parashuram
7k shlokas as per DwijendraNath Shastri (Sansktri Sahitya Vimarsh) ref. In Dhanurved by Swami Devvrat
23
Kampu-Sutra
Agastya ~Agnivesa
24
Dhanurved Samhita
ParsuRam
Dron
25
Dhanurved Samhita
Saradva
Krpa
26
Dhanurved Samhita
Krpa
Pandava/Kaurava
27
ShukraNiti
Shukracharya
28
Gautama Dharma Shastra
Gautama
29
Dharma Sutra
Apastamba
30
Dharma Sutra
Baudhayana
31
Kamandakiya
Nitisara
32
YagyaValkya Smriti
Yagyavalkya
33
Manu Smriti
Manu
34
Parashara Smrit
Parashara
35
Narada Smriti
Narad
36
Agam Shastr
Shiv-Shakti
37
Virachintamani or Sarngadharapaddhati
Sarngadhara
38
Dhanurvedaprakaran: or Viresvariyam
Vikramaditya
Mss belongs to Darbar Library, Nepal, No. 2(82)
39
Kodandamandana
Mss. Belongs to Bombay Branch of Royal Asiiatic Society
40
Kodandasastra
Dilipabhubhrt
Mss. Belongs to Deccan College Research Institute’s Collection, Darbar Library, Nepal & Oriental Library Baroda
41
Dhanurvidyadipika
42
Dhanurvidyarambhaprayoga
43
Dhanurvedacintamani
Narasimha Bhatta
44
Isanasamhita
45
Kodandacaturbhuja
46
Sarasamgraha
47
Samgramavidi
Mss. Belongs to Darbar Library, Nepal
48
Ramayan:
Vishwamitra
Ram
49
Ramayan:
Agastya
Ram
50
Ramayan:
Ram
Laxman
51
Ramayan:
Ram
Bharat
52
Mahabharat:
Vaishampayan
Janmejaya
53
Mahabharat:
Shri Krishna
Arjun
54
Mahabharat:
Balarama
Bhima
55
Mahabharat:
Dronacharya
Pandav/Kaurav
56
Mahabharat:
Hanuman
Bhima
57
Mahabharat:
Bhishm
Yudhishthir
58
Mahabharat:
Parashuram
Karna
59
AgniPuran:
Agni
Vashshitha
60
MallaPuran:
Krishna
Someshwar Malla Jyeshta
61
Srimad Bhagvat Puran:
62
Matsya Puran:
Matsya (Hari)
Manu
63
Gardu Puran:
Sooth
Shaunak:
64
Markandeya Puran:
Madalasa/Dattatreya
Alarka
65
VishnuDharmottamaPuran:
66
Nitiprakashika:
Vaishampayan
Janmejay
67
Manasollas:
68
HariHarChaturangini:
Godavaramishra
69
Yukti-Kalptaru
Raja Bhoj
70
Budha-Bhushana
Shambhaji (sone of Shivaji)
71
Akash-Bhairav Tantr
72
Aparajitaprccha
73
Mitaksara
Vigyaneswar
74
Kshatr-Kosha
75
VijayAkhya
76
Jayarnava
77
Samrajya Lakshmi Pithiik:
78
Brhat-Sarngadhara Paddhati
79
Narapati-jayacharya-svarodaya
Shri Narapatikavi
Svar-Shastr
80
Pavan Vijay
Svar-Shastr
81
Svarodaya
Svar-Shastr
82
Artha-Shastra
Chanakya
83
KshatraKosa
84
Yoddha-Jayarnava
85
DasamGranth-ShastraMala
Guru Gobind Singh
86
Varma Cuttiram
~Agasty:
Siddha Ayurved: & Marm:
87
PrasthanBheda
Madhusudan Saraswati
88
Tattvavivrti
Thank You
Hope you enjoyed reading the article and found some new insights. Also, hoping that this inspires you to read original Dhanurved: texts, discuss them and practice the arts. If you like the article then please spread the word, share, refer back and cite / tag us.
Feel free to drop a message or comment for any feedback, question or if you wish to include Dhanurved: in your everyday exercise regime. Become a part of the community, if you wish to actively contribute in drafting this series and more.
Stay tuned for the articles that will follow. The next one will be on fundamental classifications in Dhanurved:.
Written by Vak. Proofreading and invaluable suggestions from Eduardo (Planet-Prana), Naina, Vasudha and others from the KarlaKutuhal Dhanurved: Community.
Special thanks to Prof. Rameshwar Pankaj Mishr, Prof. Kusumlata Kedia, Puneet Sahni, Sattology and other Indic researchers for bringing forth the knowledge of Bharat as it is.
Dandvat Pranam to my Gurus Jothi Ashan and Shiva Ashan from the lineage of Pallavas and Cholas.
