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    The Malayalam word kalari means a training center, and payattu means the martial art. These two words are combined to coin the word Kalarippayattu.

    Myth, legend and folklore mingle to make up for the origin, evolution and development of payattu.

    The mythological warrior-saint Parashurama who is believed to have reclaimed the land of Kerala is credited to have established one hundred and eight kalaris in different parts of Kerala and taught payattu to his disciples.

    Legend points to naayattu or hunting that had developed almost to the level of a ritual in the hilly terrains of Kerala. The hunters of yore had followed a highly disciplined ethical code, with well-defined terminology for hunters to communicate with one another, about their quarry and positioning. One theory tells us how Kalarippayattu developed as an art of warfare and self-defense out of hunting.

    Then we come to more recent times and see how in the feudal society of Kerala payattu flourished. Vatakkanpaattukal (Ballads of North Malabar) narrate the lives of many payattu stalwarts, including Mathiloor Gurukkal, Payyamballi Chandu, Koma Kurup, Tacholi Othenan, Aromar Chekavar, Unni Archa and many others, who lived between the 14^th and 16^th centuries.

    Some of those early payattu stalwarts were elevated to the level of local cult heroes, deified as demy-gods and worshipped as theyyams. While enacting these theyyams, the performers swing swords and shields simulating those payattu stalwarts of a bygone era. This aspect of payattu is considered folk art.  

    Myth, legends and folklore notwithstanding, we still have no authentic and conclusive proof as to when, where and how Kalarippayattu evolved and developed to become the martial art peculiar to Kerala.

    In the changed socio-cultural scenario, Kalarippayattu is no more employed in warfare. Viewed in that perspective, it is not anymore relevant as a martial art. It is now redefined as an excellent self-defense art, as also a comprehensive fitness discipline, well suited for a person’s overall physical development as well as mental equilibrium.

    There are different styles of payattu that are practiced. Among them arappukkai, pillathangi, vattenthirippu are popular in North Malabar. Vallabhatta style in Ponnani Taluk in South Malabar, Ootimurisseri in Central Kerala and Dronamballi style of payattu in the South of Kerala were once practiced, but these styles are now believed to be extinct.

    Spread all over Kerala, kalaris continue teaching payattu to a large number of students.

    Traditionally, boys and girls were inducted in a kalari at the age of seven or eight. But now older children, even young men and women who are physically fit are getting initiated into this art.

    They start with Maippayattu (body conditioning exercises). Then comes Kolthaari in which students are taught to wield different wooden weapons including pandeeraan (long-staff used to swing in mock attack at imaginary opponents), kettukaari (defense and attach with the long-staff), cheruvati (defense and attack with the short-staff) and otta (advanced methods of defense and attach with the hone-shaped otta baton). The third stage in payattu consists of defense and attack with sharp weapons. They include vaalvali where an individual armed with a sword and shield swing the weapons at imaginary opponents. In vaalpayattu two trainees stand facing each other and defend and attack with sword and shield. Next the trainees are taught mara pitichu kuntha payattu. Here one wields with sword and shield while the other wields a spear. Then the trainees are taught how to wield the urumi or the long flexible sword like weapon.  The fourth and last stage in a payattu training program is verumkai or barehanded defense and attack. Here an unarmed student is taught to face an armed or unarmed opponent/s and how to disarm or disable them.

    The training in a kalari follows the traditional oral system, except while teaching urumiveeshal and verumkai. The teacher or gurukkal guides his students through vaaithaari or oral commands. Each and every phase or atavu is known by a specific name or expression, and a trainee is taught how to perform that phase.