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Dhanurveda

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Dhanurveda

Indian martial arts refers to the fighting systems of the Indian subcontinent in South Asia. This includes India, Pakistan, Bangladesh and Sri Lanka. Although South Asian martial arts is sometimes preferred for neutrality, the fighting styles of all the aforementioned countries are generally accepted as "Indian" due to shared history and culture. In Sanskrit they may be collectively referred to as śastra-vidyā or dhanurveda. The former is a compound of the words śastra (weapon) and vidyā (knowledge), meaning "knowledge of weapons".[1] The latter term derives from the words for bow (dhanushya) and knowledge (veda), literally "science of the bow" in Puranic literature, later applied to martial arts in general.[2] The Vishnu Purana text describes dhanurveda as one of the traditional eighteen branches of "applied knowledge" or upaveda.[3]

In Tamil they are known by the umbrella terms kaḷarik kalai (Tamil: களரிக் கலை) meaning "art of the battleground", or taṟkāppuk kalai (தற்காப்புக் கலை) meaning "art of self-defence".

History

Further information: Military history of India and Asian martial arts (origins)

Antiquity (pre-Gupta)

Indian epics contain the earliest accounts of combat, both armed and bare-handed. The Mahabharata tells of fighters armed only with daggers besting lions, and describes a prolonged battle between Arjuna and Karna using bows, swords, trees, rocks and fists.[3] Another unarmed battle in the Mahabharata describes two combatants boxing with clenched fists and fighting with kicks, finger strikes, knee strikes and headbutts.[4] Most deities of the Hindu pantheon are armed with their own personal weapon, and are revered not only as master martial artists but often as originators of those systems themselves. Krishna Maharaja, who single-handedly overcame an elephant according to the Mahabharata, is credited with developing the sixteen principles of śastravidyā.

The oldest recorded organized unarmed fighting art in South Asia is malla-yuddha or combat-wrestling, codified into four forms and pre-dating the Indo-Aryan migrations.[5] Stories describing Krishna report that he sometimes engaged in wrestling matches where he used knee strikes to the chest, punches to the head, hair pulling, and strangleholds.[6] Based on such accounts, Svinth (2002) traces press ups and squats used by South Asian wrestlers to the pre-classical era.[6]

In Sanskrit literature the term dwandwayuddha referred to a duel, such that it was a battle between only two warriors and not armies. Epics often describe the duels between deities and god-like heroes as lasting a month or more. The malla-yuddha (wrestling match) between Bhima and Jarasandha lasts 27 days. Similarly, the dwandayuddha between Parasurama and Bhishma lasts for 30 days, while that between Krishna and Jambavan lasts for 28 days. Likewise, the dwandwayudda between Bali and Dundubhi, a demon in the form of a water buffalo, lasts for 45 days.

Many of the popular sports mentioned in the Vedas and the epics have their origins in military training, such as boxing (musti-yuddha), wrestling (maladwandwa), chariot-racing (rathachalan), horse-riding (aswa-rohana) and archery (dhanurvidya).[7] Competitions were held not just as a contest of the players' prowess but also as a means of finding a bridegroom. Arjuna, Rama and Siddhartha Gautama all won their consorts in such tournaments.

In the 3rd century, elements from the Yoga Sutras of Patanjali, as well as finger movements in the nata dances, were incorporated into martial arts.[6] A number of South Asian fighting styles remain closely connected to yoga, dance and performing arts. Some of the choreographed sparring in kalaripayat can be applied to dance[8] and kathakali dancers who knew kalaripayat were believed to be markedly better than the other performers. Until recent decades, the chhau dance was performed only by martial artists. Some traditional Indian classical dance schools still incorporate martial arts as part of their exercise regimen.[9]

Written evidence of martial arts in Southern India dates back to the Tamil Sangam literature of about the 2nd century BC to the 2nd century AD. The Akananuru and Purananuru describe the use of spears, swords, shields, bows and silambam in the Sangam era. The word kalari appears in the Puram (verses 225, 237, 245, 356) and Akam (verses 34, 231, 293) to describe both a battlefield and combat arena. The word kalari tatt denoted a martial feat, while kalari kozhai meant a coward in war.[10] Each warrior in the Sangam era received regular military training[11] in target practice and horse riding. They specialized in one or more of the important weapons of the period including the spear (vel), sword (val), shield (kedaham), and bow and arrow (vil ambu). The combat techniques of the Sangam period were the earliest precursors to kalaripayat.[3] References to "Silappadikkaram" in Sangam literature date back to the 2nd century. This referred to the silambam staff which was in great demand with foreign visitors.[12][13]

Some measures were put into place to discourage martial activity during the Buddhist period. The Khandhaka in particular forbids wrestling, boxing, archery, and swordsmanship. However, references to fighting arts are found in early Buddhist texts, such as the Lotus Sutra (c. 1st century AD) which refers to a boxing art while speaking to Manjusri.[14] It also categorised combat techniques as joint locks, fist strikes, grapples and throws. The Lotus Sutra makes further mention of a martial art with dance-like movements called Nara. Another early Buddhist sutra called Hongyo-kyo describes a "strength contest" between Gautama Buddha's half-brother Prince Nanda and his cousin Devadatta.[14] Siddhartha Gautama himself was a champion wrestler and swordsman before becoming the Buddha.[6]

Classical period (3rd to 10th centuries)

Like other branches of Sanskrit literature, treatises on martial arts become more systematic in the course of the 1st millennium AD. Vajra-musti, an armed grappling style, is mentioned in sources of the early centuries AD.[14]Around this time, tantric philosophers developed important metaphysical concepts such as kundalini, chakra, and mantra.[6]

The Sushruta Samhita (c. 4th century) identifies 107 vital points on the human body[15] of which 64 were classified as being lethal if properly struck with a fist or stick.[6] Sushruta's work formed the basis of the medical discipline ayurveda which was taught alongside various martial arts.[6] With numerous other scattered references to vital points in Vedic and epic sources, it is certain that South Asia's early fighters knew and practised attacking or defending vital points.[16]

Around 630, King Narasimhavarman of the Pallava dynasty commissioned dozens of granite sculptures showing unarmed fighters disarming armed opponents. This is similar to the style described in the Agni Purana.[6]

Martial arts were not exclusive to the kshatriya caste, though the warrior class used them more extensively. The 8th-century text Kuvalaymala by Udyotanasuri recorded fighting techniques being taught at educational institutions, where non-kshatriya students from throughout the subcontinent (particularly from South India, Rajasthan and Bengal) "were learning and practicing archery, fighting with sword and shield, with daggers, sticks, lances, and with fists, and in duels (niuddham)".[3] Hindu priests of the traditional gurukula still teach unarmed fighting techniques to their students as a way of increasing stamina and training the physical body.

Gurjara dynasty (6th–11th centuries)

Martial arts were extensively perfected during the Gurjara-Pratihara, a northern kshatriya dynasty that exceeded any Indian empire that came before it. Armed disciplines (sastravidya), archery (dhanurvidya), swordsmanship (khadgavidya), fighting on horseback (aswa-rohana) and fighting on elephants (gaja-rohana) were all widely practised. Unarmed combat arts included combat-wrestling (malla-yuddha), and its sporting form (mallakrida), as well as the striking art of boxing (musti-yuddha) utilising mainly punches. Vajramusti and its variant loh-mushti were only practised by royalty and nobility. Because of their fiercely martial culture and adherence to Kshatriya Dharma as propounded in the Bhagavada Gita and Vedic Dharmaśāstra, they were able to defeat Muslim invasions continuously, particularly in the Battle of Rajasthan.

Emperor Nagabhata I (750–780 AD) and Mihir Bhoja I (836–890) commissioned various texts on martial arts, and were themselves practitioners of these systems. Shiva Dhanurveda was composed in this era. The khadga, a two-handed broad-tipped heavy longsword, was given special preference. Khadga-puja i.e. ritualised worship of the sword on special occasions were performed to unite the warrior's soul with his weapon. The Gurjara people still keep up their tradition of gatka and kushti, and until today there are world-class wrestlers from the community competing at national and international levels.

Agni Purana

The earliest extant manual of dhanurveda is in the Agni Purana (dated to between the 8th and the 11th century),[16][17] The dhanurveda section in the Agni Purana spans chapters 248–251, categorizing weapons into thrown and unthrown classes and further divided into several sub-classes.

There follow nine asana or positions of standing in a fight

  1. samapada ("holding the feet even"): standing in closed ranks with the feet put together (248.9)
  2. vaiśākha: standing erect with the feet apart (248.10)
  3. maṇḍala ("disk"): standing with the knees apart, arranged in the shape of a flock of geese (248.11)
  4. ālīḍha ("licked, polished"): bending the right knee with the left foot pulled back (248.12)
  5. pratyālīḍha: bending the left knee with the right foot pulled back (248.13)
  6. jāta ("origin"): placing the right foot straight with the left foot perpendicular, the ankles being five fingers apart (248.14)
  7. daṇḍāyata ("extended staff"): keeping the right knee bent with the left leg straight, or vice versa; called vikaṭa ("dreadful") if the two legs are two palm-lengths apart (248.16)
  8. sampuṭa ("hemisphere") (248.17)
  9. svastika ("well-being"): keeping the feet 16 fingers apart and lifting the feet a little (248.19)

Then there follows a more detailed discussion of archery technique.

The section concludes with listing the names of actions or "deeds" possible with a number of weapons, including 32 positions to be taken with sword and shield (khaḍgacarmavidhau),[18] 11 names of techniques of using a rope in fighting, along with 5 names of "acts in the rope operation" along with lists of "deeds" pertaining to the chakram (war-quoit), the spear, the tomara (iron club), the gada (mace), the axe, the hammer, the bhindipāla or laguda, the vajra, the dagger, the slingshot, and finally deeds with a bludgeon or cudgel.[19]

Middle Ages (11th to 15th centuries)

Kalaripayat had developed into its present form by the 11th century, during an extended period of warfare between the Chera and Chola dynasties.[8][6] The earliest treatise discussing the techniques of malla-yuddha is the Malla Purana (c. 13th century) unlike the earlier Manasollasa which gives the names of movements but no descriptions.

Other scattered references to sastravidya in medieval texts include the Kamandakiya Nitisara (c. 8th century, ed. Dutt, 1896), the Nitivakyamrta by Somadeva Suri (10th century), the Yuktikalpataru of Bhoja (11th century) and the Manasollasa of Somesvara III (12th century) There is an extant dhanurveda-samhita dating to the mid 14th century, by Brhat Sarngadhara Paddhati (ed. 1888).

Mughal dynasty (1526–1857)

Further information: Mughal weapons and Mughal army

After a series of victories, the Central Asian conqueror Babur established Mughal rule in North India during the 16th century. The Mughal tribe, Persians of Mongol descent, practised martial skills such as wrestling and mounted archery. Their most enduring legacy on South Asia's fighting systems was in bringing Persian influences to the native form of wrestling which has remained popular to this day.

The Mughals appear to have been enthusiastic patrons of India's native arts. Emperor Akbar is recorded as practicing fari gatka with a sword and shield everyday.[20] European observers at the time tended to remark on the athleticism and acrobatic movements characteristic of Indian fighting styles. A foreign account describes the palace fighters as follows:[20]

"There are several kinds of gladiators, each performing astonishing feats. In fighting they show much speed and agility and blend courage and skill in squatting and rising. Some use shields in fighting, others (called Lakrait) use cudgels. Others use no means of defense and fight with one hand only. . . . The Banaits use a long sword, and seizing it with both hands they perform extraordinary feats. The Bankulis . . . use a peculiar sword which, though curved towards the point, is straight near the handle. But they make no use of a shield. The skill that they exhibit passes all description. Others use various kinds of daggers and knives. Each class has a different name; they also differ in their performances. At court there are a thousand gladiators always in readiness."

In the 16th century, Madhusudana Saraswati of Bengal organised a section of the Naga tradition of armed sannyasi in order to protect Hindus from the intolerant Mughal rulers. Although generally said to abide by the principle of non-violence (ahimsā), these Dashanami monks had long been forming akhara for the practice of both yoga and martial arts. Such warrior-ascetics have been recorded from the 1500 to as late as the 18th century[21] although tradition attributes their creation to the 8th-century philosopher Sankaracharya[web 1] Naga sadhu today rarely practice any form of fighting other than wrestling but still carry trishula, swords, canes and spears. To this day their retreats are called chhaavni or armed camps, and they have been known to have mock jousts among themselves.

The Ausanasa Dhanurveda Sankalanam dates to the late 16th century, compiled under the patronage of Akbar. There is also a 17th-century Dhanurveda-samhita attributed to Vasistha.

Maratha dynasty (1674–1859)

Coming from a hilly region characterized by valleys and caves, the Marathas became expert horsemen who favoured light armour and highly mobile cavalry units during war. Known especially as masters of swords and spears, their heavily martial culture and propensity for the lance is mentioned as early as the 7th century by the Chinese monk Xuanzang.[22] After serving the Dakhin sultanates of the early 1600s, the scattered Marathas united to found their own kingdom under the warrior Shivaji Raje. Having learned the native art of mardani khela from a young age, Shivaji was a master swordsman and proficient in the use of various weapons.[23] He took advantage of his people's expertise in guerilla tactics (Shiva sutra) to re-establish Hindavi Swarajya (Hindu self-rule) at a time of Muslim supremacy and increasing intolerance.[24] Utilizing speed, focused surprise attacks (typically at night and in rocky terrain), and the geography of Maharashtra, the Maratha rulers were successfully able to defend their territory from the more numerous and heavily armed Mughals.[25] The still-existing Maratha Light Infantry is one of the "oldest and most renowned" regiments of the Indian Army, tracing its origins to 1768.[26]

Paika Rebellion

Paika is the Oriya word for fighter or warrior (Padatika Bahini). Their style of fighting, known as paika akhada, can be traced back to ancient Kalinga and was at one time patronised by King Kharavela.[27] In March 1817, under the leadership of Bakshi Jagabandhu Bidyadhar Mohapatra, nearly 400 Khanda of Ghumusar in Ganjam marched towards Khurda in protest against British colonial rule. Many government buildings were burnt down and all the officials fled. The British commander of one detachment was killed during a battle at Gangpada. The paika managed to capture two bases at Puri and Pipli before spreading the rebellion further to Gop, Tiran, Kanika and Kujang. The revolt lasted a year and a half before being quelled by September 1818.[28][29][30] With the rebellion put down, the colonists were more vigorous in their attempts to stamp out the martial practices of Odisha. It was preserved during that time in the form of performances, and was not openly taught in its original martial form until after independence.

Modern period (1857 to present)

South Asian martial arts underwent a period of decline after the full establishment of British colonial rule in the 19th century.[16] More European modes of organizing kings, armies and governmental institutions, and the increasing use of firearms, gradually eroded the need for traditional combat training associated with caste-specific duties.[8] The British colonial government banned kalaripayat in 1804 in response to a series of revolts.[31] Silambam was also banned and became more common in the Malay Peninsula than its native Tamil Nadu. Nevertheless, traditional fighting systems persisted, sometimes even under the patronage of enthusiastic British spectators. Richard F. Burton offers a typically scathing description of Mughal swordplay.

"The swordsmen were exceedingly skilful and active. Their attack and defence being accompanied by the wildest gestures, the most extraordinary leaps, and elaborate feints of every sort. The usual style of sword exercise in India is, with a kind of single-stick, ribbonded with list cloth up to the top, and a small shield in the left hand. The swordsman begins by renowning it, vapouring, waving his blade, and showing all the curious fantasie that distinguish a Spanish espada. Then, with the fiercest countenance, he begins to spring in the air, to jump from side to side, to crouch, and to rush forwards and backwards, with all the action of an excited baboon. They never thought of giving point. Throughout India the thrust is confined to the dagger. The cuts as a rule were only two, one on the shoulder and the other, in the vernacular called qalam at the lower legs."

The resurgence of public interest in kalaripayat began in the 1920s in Tellicherry as part of a wave of rediscovery of the traditional arts throughout south India which characterised the growing reaction against British colonial rule.[8] During the following three decades, other regional styles were subsequently revived such as silambam in Tamil Nadu, thang-ta in Manipur[32] and paika akhada in Odisha[33]

Weapons

A wide array of weapons are used in South Asia, some of which are not found anywhere else. According to P.C. Chakravati in The Art of War in Ancient India, armies used standard weapons such as wooden or metal tipped spears, swords, thatched bamboo, wooden or metal shields, axes, short and long bows in warfare as early as the 4th century BC. Military accounts of the Gupta Empire (c. 240–480) and the later Agni Purana identify over 130 different weapons.

The Agni Purana divides weapons into thrown and unthrown classes. The thrown (mukta) class includes twelve weapons altogether which come under four categories, viz.

  • yantra-mukta: projectile weapons such as the sling or the bow
  • pāṇi-mukta: weapons thrown by hand such as the javelin
  • mukta-sandharita: weapons that are thrown and drawn back, such as the rope-spear
  • mantra-mukta: mythical weapons that are thrown by magic incantations (mantra), numbering 6 types

These were opposed to the much larger unthrown class of three categories.

  • hasta-śastra or amukta: melee weapons that do not leave the hand, numbering twenty types
  • muktāmukta: weapons that can be thrown or used in-close, numbering 98 varieties
  • bāhu-yuddha: nine weapons of the body (hands, feet, knees, elbows and head), i.e. unarmed fighting

The duel with bow and arrows is considered the most noble, fighting with the spear ranks next, while fighting with the sword is considered unrefined, and wrestling is classed as the meanest or worst form of fighting. Only a kshatriya could be an acharya (teacher) of dhanurveda, Brahmins and vaishya should learn from the kshatriya, while a shudra could not take a teacher, left to "fight of his own in danger".

Over time, weaponry evolved and India became famed for its flexible wootz steel. Armed forces were largely standardised and it is unclear if regular infantry were trained in any recognisable martial system other than standard military drills. More sophisticated techniques and weapons were employed by fighters trained in the warrior jāti.

Aside from exceptions like wrestling and boxing, most of the commonly-known South Asian fighting systems prioritize or put strong emphasis on armed fighting. The most commonly taught weapons today are types of swords, daggers, spears, staffs, cudgels and maces.

Swordsmanship

Sword-fighting (khadga-vidya) is perhaps the most common system of armed combat in South Asia, found in every regional Indian fighting style. Varieties include the curved single-edge sword, the straight double-edge sword, the longsword, the pata or gauntlet-sword, and the urumi or flexible sword. Techniques differ from one state to another but all make extensive use of circular movements, often circling the weapon around the user's head. The flexible nature and light weight of Indian swords allows for speed but provides little defensive ability, so that the swordsman must instead rely on body maneuvers to dodge attacks. Entire systems exist focusing on drawing the sword out of the opponent's body. Stances and forms traditionally made up the early training before students progress to free sparring with sticks to simulate swords in an exercise called gatka, although this term is more often used in English when referring to the Panjabi-Sikh fighting style. Pairing two swords of equal length, though considered impractical in some parts of the world, is common in South Asia. A common skill which Indian swordsmen use to practice precision-cutting is to slice cloves or lemons, eventually doing so while blindfolded.

Staffplay

Stick-fighting (lathi khela) is an ancient art, practiced even by the adivasi or aboriginals. In the Kama Sutra the sage Vātsyāyana enjoins all women to practice fighting with single-stick, quarterstaff, sword and bow and arrow in addition to the art of love-making. Stick-fighting may be taught as part of a wider system like silambam or on its own, as is most common in the northern states. The stick (lathi in Hindi) ranges from the length of a cudgel to a five foot staff, and in some styles may be paired with a fari or shield. The stick used during matches is covered in leather to cushion the impact. Points are awarded based on which part of the body is hit. Lathi khela continues to be practiced throughout much of India and Bangladesh but is currently most popular in rural Rajasthan and the Bengal region.

Spearplay

The South Asian spear is typically made of wood, with red cloth attached near the blade to prevent the opponent's blood from dripping to the shaft. It can be used in hand-to-hand combat or thrown when the fighters are farther apart. One type of spear unique to India is the vita, which has a five foot length of cord attached to the butt end of the weapon and tied around the spearman's wrist. Using this cord the spear can be pulled back after it has been thrown. The Marathas were revered for their skill of wielding a ten-foot spear called bothati (ਬੋਥਾਟੀ) from horseback. Bothati fighting is practiced with a ball-tipped lance, the end of which is covered in dye so that hits may easily be confirmed.[20] In solo training, the spear is aimed at a pile of stones.[34]

Archery

Archery (dhanurvidya) was among the prime arts of the Buddhist university Takshashila from the 7th to the 5th century BC. Duels with the bow and arrow were once considered the noblest form of fighting and the one most suited to the Brahmin caste. Siddharta Gautama was a champion with the bow, while Rama, Arjuna, Karna, Bhishma and Drona of the epics were all said to be peerless archers. Traditional archery is today practiced mainly in the far northern states of Ladakh and Arunachal. One sport which has persisted into the present day is thoda from Himachal Pradesh, in which a team of archers attempt to shoot blunt arrows at the legs of the opposing team.

Mace-fighting

Mace combat (gada-yuddha) is first mentioned in the Mahabharata wherein the warriors Bhima and Duryodhana learn the art from the master Balarama. Bhima wins the final battle against Duryodhana by hitting his inner thigh. Such an attack below the waist was said to be against the etiquette of mace duels, implying a degree of commonality to this type of fighting. According to the Agni Purana, the mace can be handled in twenty different ways. The indigenous gada (mace) is the most popular form of club, although the Mughals would later introduce the Middle Eastern gurz. Due to its weight, the gada is said to be best suited to fighters with a large build or great strength. It was and still is used as training equipment by wrestlers.

Styles

As in other respects of Indian culture, South Asian martial arts can be roughly divided into northern and southern styles. The main difference is that the north was more exposed to Persianate influence during the Mughal period, while the south is more conservative in preserving ancient and medieval traditions. The exception to this rule are the northeastern states which, due to their geographic location, were closed off from most pre-European foreign invaders. Northeast Indian culture and fighting methods are also closely related to that of Southeast Asia. In addition to the major division between north and south, martial systems in South Asia tend to be associated with certain states, cities, villages or ethnic groups.

North

South

  • Angampora was created mainly by the Sinhalese of Sri Lanka.
  • Kalaripayattu has its roots in the combat training halls (payattu kalari) of Kerala's traditional educational system.
  • Kathi samu (sword fencing) and kara samu (stick fencing) are armed arts originating in Andhra Pradesh.
  • Silambam is a weapon-based style from Tamil Nadu which focuses on the bamboo staff.

Wrestling

"Indian wrestling" redirects here.

Grappling arts (malla-vidya), practiced either as sport or fighting style, are found throughout the entirety of South Asia. True combat-wrestling is called malla-yuddha, while the term malakhra refers to wrestling for sport. Malla-yuddha was codified into four forms which progressed from purely sportive contests of strength to actual full-contact fights known as yuddha.[20] Due to the extreme violence, this final form is generally no longer practised. The second form, wherein the wrestlers attempt to lift each other off the ground for three seconds, persists in Karnataka. Under Mughal influence, malla-yuddha incoporated new training methods and became known as kusti, which soon came to dominate most of South Asia. Traditional malla-yuddha is virtually extinct in the north where it has been supplanted by kusti, but another form called malakhra still exists in parts of India and Sindh, Pakistan. Vajra-musti was another old grappling art in which the competitors wrestled while wearing a horned knuckleduster. In a later style called naki ka kusti (claw wrestling), the duellists fought with bagh nakha.

Numerous styles of folk wrestling are also found in India's countryside, such as mukna from Manipur and Inbuan wrestling from Mizoram.

Boxing

Boxing (musti-yuddha) is traditionally considered the roughest form of South Asian unarmed combat. In ancient times it was popular throughout what are now Pakistan and northern India, but the art is now confined to Varanasi. Boxers harden their fists by striking stone and other hard objects. Matches may be either one-on-one or group fights. Any part of the body may be targeted except the groin. In a now-extinct variation known as loh-musti (meaning "iron fist") boxers would fight wearing a steel ring like a knuckle-duster.

Kicking

Kick-fighting (aki kiti) is the preserve of tribes from Nagaland. While the entire Naga population of northeast India and northwest Myanmar was traditionally known for their skill with broadswords (dao) and other weapons, disputes among tribesmen and between tribes were settled with a solely kick-based form of fighting. The goal is to either drive the opponent to their knees or outside of the ring. Only the feet are used to strike, and even blocking must be done with the legs.

Pugilism

Many forms of unarmed combat (bāhu-yuddha) incorporate too wide an array of techniques to be accurately categorized. In modern times when the carrying of weapons is no longer legal, teachers of the martial arts often emphasise the unarmed techniques as these are seen to be more practical for self-defense purposes. The bare-handed components of Indian fighting arts are typically based on the movements of animals. Binot, which focuses on defending against both armed and unarmed opponents, may be the earliest system of its kind.[20] In the Mughal era, such fighters were known as ek hath (lit. "one hand"), so named because they would demonstrate their art using only one arm.

References

External links

  • Hegarty, Stephanie. "BBC. 29 October 2011.
  • Sanatan Sikh Shastar Vidiya

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