Martial Arts Of The World - Webs

in this system. There are three sets of basic techniques in varma ati: otta cuvatu,
kuttu cuvatu, and watta cuvatu. What characterizes all these basic
techniques is the emphasis not only on lower body control, but on attacks
on and defenses of the vital spots with the hands, arms, and elbows.
Training begins with “salutation steps” (vandana cuvatu), a salutation
to the four directions with one leg, usually the left, in a stationary position,
that ends with salutations to the master. Second in the system are otta cuvatu
(single foot steps). Some masters draw a kalam (floor drawing) of five
circles on the floor within which the basic steps are taken. One foot, usually
the left, remains stationary while the other foot moves in all four directions
to defend and/or counterattack from the four basic directions. Included
are a variety of kicks, blocks, hits, and evasive moves. Such
techniques are especially important for empty-hand fighting, since it is assumed
to be better not to enter directly into a counterattack, but to wait until
one first determines whether the opponent has a weapon or not. By keeping
one foot fixed in place, the practitioner can first block or evade, and
only then attempt to enter for attack. Most masters teach twelve basic otta
cuvatu sequences, which form the preliminary body training of the student.
Vatta cuvatu are techniques performed with the same basic pattern as
otta cuvatu, except for different steps. Here the practitioner can directly enter
into a counterattack. Practitioners vary from six to twelve in the number
of sequences they practice. Kutta cuvatu are combination steps that
build in complexity of forms. Multiple steps with both feet are taken. These
also include a variety of kicks, blocks, attacks, and evasive moves, and especially
emphasized are complex combinations of defenses with attacks to
the body’s vital spots.
Practice of varma ati clearly centers on the vital spots—those vital
places in the body where the life force, in the form of the internal breath or
wind, is situated and therefore is vulnerable to attack. The numerous Tamil
texts recording knowledge of the vital spots are based on verses that were
originally transmitted orally and taught verse by verse as part of an esoteric,
mystical, secretive knowledge within the Tamil Siddha tradition, since only
someone who had attained accomplishment as a Siddha yogi could be considered
a master of the vital spots. In keeping with the commonplace Tamil
expression, “Without knowing myself first, I cannot know about others,”
the poet who authored one traditional text explicitly states, “Only by practicing
the five stages (of yoga) in the six locations of the subtle body will
you get a clear understanding of the 108 vital spots.” Tirumular’s classic
definition of a Siddha is implicit in this practice—“Those who live in yoga
and see the divine light (oli) and power (cakti) through yoga are the cittar”
(Zvelebil 1973, 225). As one practitioner explained, knowledge of the vital
spots is revealed “like a meditation,” since only a practicing Siddha yogi
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