The first literary mention of vajra-musti comes from the Manasollasa of the Chalukya king Someswara III (1124–1138), although it has been conjectured to have existed since as early as the Maurya dynasty.

During the Mughal era, Negrito aboriginals of Gujarat (sometimes mistakenly referred to in European writings as being from Madagascar due to their appearance) were trained in vajra-musti from infancy.

At this time the Jetti of Baroda are recorded as practicing naki ka kusti, a form of wrestling with bagh nakh.

"The Jetti's would be sent for, who always approached with their masters at their head, and, after prostration, and making their grand Someshvara III, touching the ground each time, they would be paired, one school against another.

They had on their right hands the wood-guamootie of four steel talons, which were fixed to each back joint of their fingers, and had a terrific appearance when their fists were closed.

On being matched, and the signal given from Tippu, they begin the combat, always by throwing the flowers, which they wear round their necks, in each other's faces; watching an opportunity for striking with the right hand, on which they wore this mischievous weapon which never failed lacerating the flesh, and drawing blood most copiously.

Some pairs would close instantly, and no matter which was under, for the gripe was the whole ; they were in general taught to suit their holds to their opponent's body, with every part of which, as far as concerned them, they were well acquainted.

Vajra-musti matches are still held during the annual Mysore Dasara festival, a tradition dating back to the Wadiyar dynasty in 1610.

A square altar is temporarily constructed in the middle of the wrestling pit, upon which a branch of the neem tree is planted so the wrestler can pray to the goddess Limbaja.

After the prayers and rituals are completed, the weapon is tied to the fighter's right hand so it won't get dislodged during the fight.

Upon leaving their family's akhara (training hall), the wrestlers make their way to the public arena which they enter in a zig-zag, jumping fashion.

[citation needed] John Will has re-published the original Mallapurana text, along with a preface the outlines his encounter with the Jyesthimalla's of Baroda in 1984.