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The word Marma literally means any vulnerable point or core point of something. In reference to human body marma indicates a vulnerable point in the body which upon injury or damage by any external force can lead to sudden ill health or even death. The level of damage depends upon various factors like the type of marma, intensity of injury and the site of damage and its distance from the marma point. According to Ayurveda, Marmas are the points where the life energy is predominantly present. Hence damage to marmas can also lead to death. Therefore Ayurveda treatises discuss in depth about various types of marmas, there composition, effects of damage to all different types of marmas etc.  

The word Marma (Samskrit - मर्म/मर्मन्)means any vulnerable point or core point of something. In reference to human body marma indicates a vulnerable point in the body which upon injury or damage by any external force can lead to sudden ill health or even death. The level of damage depends upon various factors like the type of marma, intensity of injury and the site of damage and its distance from the marma point. According to Ayurveda, Marmas are the points where the life energy is predominantly present. Hence damage to marmas can also lead to death. Therefore Ayurveda treatises discuss in depth about various types of marmas, there composition, effects of damage to all different types of marmas etc.  

== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

Marma or the vital points is one of the important and exclusive topic discussed in Ayurveda. The references for the fundamentals of knowledge about Marma can be traced back to [[Rigveda (ऋग्वेदः)|Rigveda]], [[Upanishads (उपनिषदः)|Upanishads]]<nowiki/>and [[Puranas (पुराणानि)|Puranas]]. The knowledge of marma was being widely used during a war to target enemies, for self-defence, for surgical procedures and also as a treatment modality ever since the Vedic period.  The importance of marma from diagnostic and therapeutic perspective is huge. When certain type of marma is affected, specific signs and symptoms arise and making use of this feature a therapy is developed where controlled pressure on these points is created to activate the energy concentrated at these points. This can relieve the probable blocks in the energy pathways linked with marmas in body and help get rid of certain symptoms like pains, aches and disabilities. This is called as marma therapy and it is practiced in may parts of Bharata and outside Bharata as well. It is a modality of treatment which does not require any herb or drug and hence it is widely popular. Some people compare it with that of acupressure therapy from Traditional Chinese

Marma or the vital points is one of the important and exclusive topic discussed in Ayurveda. The references for the fundamentals of knowledge about Marma can be traced back to [[Rigveda (ऋग्वेदः)]], [[Upanishads (उपनिषदः)]] and [[Puranas (पुराणानि)|Puranas (पुराणाः)]]. The knowledge of marma was being widely used during a war to target enemies, for self-defence, for surgical procedures and also as a treatment modality ever since the Vedic period.  The importance of marma from diagnostic and therapeutic perspective is huge. When certain type of marma is affected, specific signs and symptoms arise and making use of this feature a therapy is developed where controlled pressure on these points is created to activate the energy concentrated at these points. This can relieve the probable blocks in the energy pathways linked with marmas in body and help get rid of certain symptoms like pains, aches and disabilities. This is called as marma therapy and it is practiced in may parts of Bharata and outside Bharata as well. It is a modality of treatment which does not require any herb or drug and hence it is widely popular. Some people compare it with that of acupressure therapy from Traditional Chinese

medicine but both these are significantly different. To practice marma therapy, in depth knowledge of marmas is essential. 'Marmaparipalanam' i.e. protection of marmas is equated to the selfcare or self protection in Ayurveda.

medicine but both these are significantly different. To practice marma therapy, in depth knowledge of marmas is essential. 'Marmaparipalanam' (मर्मपरिपालनम्) i.e. protection of marmas is equated to the selfcare or self protection in Ayurveda.

== इतिहासः॥ History ==

== इतिहासः॥ History ==

The knowledge of marmas had been acquired by not just the worriers of ancient time in Bharata but also devatas since time immemorial. The original description of marma is found in the [[Rigveda (ऋग्वेदः)|rigveda]] where [[Indra (इन्द्रः)|Indra]] is said to have used an ayudh (weapon) named Vajra fight demon [[Indra and Vrtrasura (इन्द्रः वृत्रासुरः च)|Vratra]]. The asura was killed by Indra's vajra when it was targeted on the marmasthana of vratra located in between his shoulders. <ref name=":0">Dr. Manjunath Gopal Sutar et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-8(3) 2020 [615-618]</ref> Rigveda mentions of varma or shield or body armor used for protection of marma points.<ref>Rigveda 6/75/18</ref> Few Upanishads like Shandilya upanishad, Garbha Upanishad, Kshurik Upanishad provide information about the concept and anatomical aspects of marma points. Agni purana mentions 10 locations of marma where the Prana reside.<ref>Agni Purana (370.45-46)</ref>  Fire (agni) was used as the greatest weapon to injure the marmasthanas in wars.  The great Indian epics mahabharata and bhagavata gita describe that elephants, horses and soldiers wore varma to protect marma points. Arjuna and Karna were only vulnerable to be killed through marma exposure.  There are also references about death of Shravan kumara, Ravana, Shreekrishna happening due to injury to vital marma points.   

The knowledge of marmas had been acquired by not just the worriers of ancient time in Bharata but also devatas since time immemorial. The original description of marma is found in the [[Rigveda (ऋग्वेदः)|rigveda]] where [[Indra (इन्द्रः)]] is said to have used an ayudh (आयुधम् weapon) named Vajra fight demon [[Indra and Vrtrasura (इन्द्रः वृत्रासुरः च)|Vratra (वृत्रः)]]. The asura was killed by Indra's vajra when it was targeted on the marmasthana of vratra located in between his shoulders. <ref name=":0">Dr. Manjunath Gopal Sutar et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-8(3) 2020 [615-618]</ref> Rigveda mentions of varma or shield or body armor used for protection of marma points.<ref>Rigveda 6/75/18</ref> Few Upanishads like Shandilya upanishad, Garbha Upanishad, Kshurik Upanishad provide information about the concept and anatomical aspects of marma points. Agni purana mentions 10 locations of marma where the Prana reside.<ref>Agni Purana (370.45-46)</ref>  Fire (agni) was used as the greatest weapon to injure the marmasthanas in wars.  The great Indian epics mahabharata and bhagavata gita describe that elephants, horses and soldiers wore varma (वर्म) to protect marma (मर्म) points. Arjuna and Karna were only vulnerable to be killed through marma exposure.  There are also references about death of Shravan kumara (श्रवणकुमारः), Ravana (रावणः), Shreekrishna (श्रीकृष्णः) happening due to injury to vital marma points.   

'''The story of Shravana kumara, Ravana and Shrikrishna'''  

'''The story of Shravana kumara, Ravana and Shrikrishna'''  

Shravana kumara took hi parents to the pilgrimage on their wish. While on journey once the parents were thirsty and wanted water. So Shravana took rest and went near the river to get some water for them. King Dashratha, father of lord Rama was on hunting that time and was chasing an animal. That time he thought that the animal is near river and hence aimed at it but unfortunately it was shravana kumar. The arrow hit his forehead at a point known as Sthapani marma. The peculiarity of this marma point is that, if this marma is hit by a weapon then it should not be removed or else the person may die while if it is kept at that time the person survives (Vishlyaghna marma). On realizing that the arrow has inadvertently hit Shravan kumara, in guilt king Dasharatha removed the arrow from the point and Shravana kumara died. Thus knowledge of marmas was considered highly essential.  

Shravana kumara took hi parents to the pilgrimage on their wish. While on journey once the parents were thirsty and wanted water. So Shravana took rest and went near the river to get some water for them. King Dashratha (दशरथः), father of lord Rama was on hunting that time and was chasing an animal. That time he thought that the animal is near river and hence aimed at it but unfortunately it was shravana kumar. The arrow hit his forehead at a point known as Sthapani marma (स्थपनी मर्म). The peculiarity of this marma point is that, if this marma is hit by a weapon then it should not be removed or else the person may die while if it is kept at that time the person survives (विशल्यघ्न मर्म Vishlyaghna marma). On realizing that the arrow has inadvertently hit Shravan kumara, in guilt king Dasharatha removed the arrow from the point and Shravana kumara died. Thus knowledge of marmas was considered highly essential.  

Similarly there are references in epics that Ravana died only when the arrow targeted by lord Rama hit Ravana's Nabhi and not by any other method. Nabhi is naval which is considered to be one of the Sadyapranahara marma. It is known in marma science that when such type of marma is hit it immediately causes death.

Similarly there are references in epics that Ravana died only when the arrow targeted by lord Rama hit Ravana's Nabhi (नाभी)and not by any other method. Nabhi is naval which is considered to be one of the Sadyapranahara marma (सद्यप्राणहर मर्म)  . It is known in marma science that when such type of marma is hit it immediately causes death.

The kshipra marma is known as Kalantara pranahara type of marma. It means that an injury to this type of marma leads to death within few days of hit. The legend is mentioned that  when lord shree krishna was resting in a jungle reclining on a tree bark, a hunter saw lord krishna's feet and it appeared like a rabbit to him from distance. Considering it a prey his arrow hit the point of lord krishna's feet and it was the ksipra marma. Owing to this marma injury, in few days lord krishna left to heavely abode.<ref name=":0" /> <ref>https://rasayan97.wordpress.com/2020/08/22/22-8-20/</ref>

The kshipra marma (क्षिप्र मर्म) is known as Kalantara pranahara (कालन्तरप्राणहर मर्म) type of marma. It means that an injury to this type of marma leads to death within few days of hit. The legend is mentioned that  when lord shree krishna was resting in a jungle reclining on a tree bark, a hunter saw lord krishna's feet and it appeared like a rabbit to him from distance. Considering it a prey his arrow hit the point of lord krishna's feet and it was the ksipra marma. Owing to this marma injury, in few days lord krishna left to heavenly abode.<ref name=":0" /> <ref>https://rasayan97.wordpress.com/2020/08/22/22-8-20/</ref>

'''Ramayana and Mahabharata'''

'''Ramayana and Mahabharata'''

In Valmiki Ramayana there are few verses during war wherein there is mention of marma points being used as targets for injury. In Mahabharata there are multiple references where one can find the use of protective shields used by worriers and animals for protection of marma points during war. 

In Valmiki Ramayana there are few verses during war wherein there is mention of marma points being used as targets for injury. In Mahabharata there are multiple references where one can find the use of protective shields used by worriers and animals for protection of marma points during war.<ref>Mahabharata (Bhishma Parva 114/56, 119/5, 119/47, 119/61, 119/65;    Drona Parva 92/7, 92/22; Karna Parva 19/61; Shalya Parva 32/63, 36/64)</ref>

 

In Mahabharata, during the ( has many references about protective shields used to cover marma sthana of both humans and animals.<ref>Mahabharata (Bhishma Parva 114/56, 119/5, 119/47, 119/61, 119/65;    Drona Parva 92/7, 92/22; Karna Parva 19/61; Shalya Parva 32/63, 36/64)</ref>

== निरुक्ती॥ Nirukti ==

== निरुक्ती॥ Nirukti ==

: उणा ० ४ । १४४ । इति मनिन् ।) स्वरूपम् ।

: उणा ० ४ । १४४ । इति मनिन् ।) स्वरूपम् ।

: तत्त्वम् । जीवस्थानम् ।  Shabdakalpadruma Pg 641 <ref>[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AE%E0%A4%AF%E0%A5%82%E0%A4%B0%E0%A5%80 Shabdakalpadruma Pg 641]</ref>

: तत्त्वम् । जीवस्थानम् ।  Shabdakalpadruma Pg 641 <ref>[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AE%E0%A4%AF%E0%A5%82%E0%A4%B0%E0%A5%80 Shabdakalpadruma Pg 641]</ref>

: The word marma is derived from the root 'Mru' which means to die. Thus the vital points of body which can lead to death on damage are called as marmas.  

: The word marma is derived from the root 'Mru' (मृ) which means to die. Thus the vital points of body which can lead to death on damage are called as marmas.

== परिभाषा॥ Definition ==

== परिभाषा॥ Definition ==

The term marma is defined by Acharya Sushruta in Sushruta samhita in following way,

The term marma is defined by Acharya Sushruta in Sushruta samhita in following way,

* On the basis of  potential to cause death-  The points in body which when injured can lead to death are called as Marmas. The commentator Arundatta on acharya Vagbhata;s Ashtnaga Hrudayam says that, even if injury to marma points does not cause death, it causes severe pain giving a person the experience of death.

* On the basis of  potential to cause death-  The points in body which when injured can lead to death are called as Marmas. The commentator Arundatta on acharya Vagbhata’s Ashtnaga Hrudayam says that, even if injury to marma points does not cause death, it causes severe pain giving a person the experience of death.

<blockquote>मारयन्तीति मर्माण्युच्यन्ते । <ref>Nibandhasangraha commentary by Dalhana on Sushruta Samhita (Sharirasthanam Adhyaya 6 Sutra 3)</ref></blockquote>Even though the definition states that injury to a marma leads to death, there are certain types of marma like vaiklyakara marma and rujakar marma (Discussed in next part of the article) that do not lead to death but cause some morbodity or pain on injury. With right treatment by a skilled Vaidya these issues can be resolved.  

<blockquote>मारयन्तीति मर्माण्युच्यन्ते । <ref>Nibandhasangraha commentary by Dalhana on Sushruta Samhita (Sharirasthanam Adhyaya 6 Sutra 3)</ref></blockquote>Even though the definition states that injury to a marma leads to death, there are certain types of marma like vaiklyakara marma (वैकल्यकर मर्म) and rujakar marma (रुजाकर मर्म ) Discussed in next part of the article) that do not lead to death but cause some morbidity or pain on injury. With right treatment by a skilled Vaidya these issues can be resolved.  

* On the basis of composition and nature- A confluence of mamsa (muscles), sira (blood vessels), snayu (ligaments), asthi- sandhi (bones-joints) is known as marma sthana. These marma sthana is where prana(?) resides, thus any kind of injury or infliction will lead to death.

* On the basis of composition and nature- A confluence of mamsa (मांस muscles), sira (सिरा blood vessels), snayu (स्नायु ligaments), asthi- sandhi (अस्थि-संधि bones-joints) is known as marma sthana. These marma sthana is where prana(?) resides, thus any kind of injury or infliction will lead to death.

<blockquote>मर्माणि मांससिरास्नाय्वस्थिसन्धिसन्निपाताः; तेषु स्वभावत एव विशेषेण प्राणास्तिष्ठन्ति; तस्मान्मर्मस्वभिहतास्तांस्तान् भावानापद्यन्ते || (Sush. Samh .6.15)<ref>Sushruta Samhita (Sharirasthanam Adhyaya 6 Sutra 15)</ref></blockquote>

<blockquote>मर्माणि मांससिरास्नाय्वस्थिसन्धिसन्निपाताः; तेषु स्वभावत एव विशेषेण प्राणास्तिष्ठन्ति; तस्मान्मर्मस्वभिहतास्तांस्तान् भावानापद्यन्ते || (Sush. Samh .6.15)<ref>Sushruta Samhita (Sharirasthanam Adhyaya 6 Sutra 15)</ref></blockquote>

* At the elemental level marma is composed of [[Jala (जलम्)|Soma or jala]] (kapha-water element), maruta(vata- or air element), [[Agni (अग्निः)|tejas]] (agni/pitta -or fire element) as [[Doshas (दोषाः)|tridosha]] and [[Rajas (रजः)|rajas]], [[Sattva (सत्त्वम्)|satva]], [[Tamas (तमः)|tamas]] as [[Trigunas (त्रिगुणाः)|triguna]] resides along with bhuta ([[Panchamahabhutas (पञ्चमहाभूतानि)|panchamahabhuta]]) and [[Atman (आत्मन्)|atma]] (soul precisely). This is precisely the reason why marma points should be protected from any injury. <ref>Sushruta Samhita (Sharirasthanam Adhyaya 6 Sutra 35-36)</ref>

* At the elemental level marma is composed of [[Jala (जलम्)|Soma or jala]] (सोम/जल) (kapha-water element), maruta (मारुत) (vata- or air element), [[Agni (अग्निः)|tejas (तेजः)]] (agni/pitta -or fire element) as [[Doshas (दोषाः)|tridosha (त्रिदोषाः)]] and [[rajas (रजः)]], [[Sattva (सत्त्वम्)|satva (सत्त्वम्)]], [[tamas (तमः)]] as [[Trigunas (त्रिगुणाः)|triguna (त्रिगुणाः)]] resides along with bhuta (पंचमहाभूतानि [[Panchamahabhutas (पञ्चमहाभूतानि)|panchamahabhuta]]) and [[Atman (आत्मन्)|atma]] (आत्मन् soul precisely). This is precisely the reason why marma points should be protected from any injury. <ref>Sushruta Samhita (Sharirasthanam Adhyaya 6 Sutra 35-36)</ref>

== Marmas as vital points or energy points ==

== प्राणायतनानि॥ Marmas as vital points or energy points ==

According to acharya Charaka, there are 10 seats of prana (life energy) in body viz. murdha (head), kantha (throat), hrdaya (heart), nabhi (umbilicus), guda (anus), basti (urinary bladder), [[Ojas (ओजः)|ojas]], [[Shukra Dhatu (शुक्र धातुः)|shukra]] (semen), shonita or [[Rakta Dhatu (रक्त धातु)|rakta]] (blood), [[Mansa Dhatu (मांस धातु)|mamsa]] (muscles) and among them the first six are the marma points. <blockquote>दश प्राणायतनानि; तद्यथा- मूर्धा, कण्ठः, हृदयं, नाभिः, गुदं, बस्तिः, ओजः, शुक्रं, शोणितं, मांसमिति| तेषु षट् पूर्वाणि मर्मसङ्ख्यातानि||९|| <ref>Charaka Samhita (Sharirasthanam Adhyaya 7 Sutra 9)</ref></blockquote>

According to acharya Charaka, there are 10 seats of prana (प्राणः life energy) in body viz. murdha (मूर्धा head), kantha (कंठ throat), hrdaya (हृदयम् heart), nabhi (नाभिः umbilicus), guda (गुदम् anus), basti (बस्तिः urinary bladder), [[ojas (ओजः)]], [[Shukra Dhatu (शुक्र धातुः)|shukra]] (शुक्रम् semen), shonita (शोणितम्) or [[Rakta Dhatu (रक्त धातु)|rakta]] (रक्तम् blood), [[Mansa Dhatu (मांस धातु)|mamsa]] (मांसः muscles) and among them the first six are the marma points. <blockquote>दश प्राणायतनानि; तद्यथा- मूर्धा, कण्ठः, हृदयं, नाभिः, गुदं, बस्तिः, ओजः, शुक्रं, शोणितं, मांसमिति| तेषु षट् पूर्वाणि मर्मसङ्ख्यातानि||९|| <ref>Charaka Samhita (Sharirasthanam Adhyaya 7 Sutra 9)</ref></blockquote>

== प्रविभागाः॥ Classification ==

== प्रविभागाः॥ Classification ==

There are 107 marmas described in Ayurveda. Acharya Sushruta has categorized 107 marma sthana systemically in three ways, Every marma has its own predominant [[Panchamahabhutas (पञ्चमहाभूतानि)|mahabhuta]]. Understanding the composition of marma from mahabhuta perspective is considered highly important in order to give treatment on marma injury or to practice marma therapy. Acharya Charaka gives importance to only three of the 107 marmas namely, Murdha (head), hridaya (heart), Basti (urinary bladder). The marmas are categorized into various types based on various criteria as below,

There are 107 marmas described in Ayurveda. Acharya Sushruta has categorized 107 marma sthana systemically in three ways, Every marma has its own predominant [[Panchamahabhutas (पञ्चमहाभूतानि)|mahabhuta]]. Understanding the composition of marma from mahabhuta perspective is considered highly important in order to give treatment on marma injury or to practice marma therapy. Acharya Charaka gives importance to only three of the 107 marmas namely, Murdha (मूर्धा head), hridaya (हृदयम् heart), Basti (बस्तिः urinary bladder). The marmas are categorized into various types based on various criteria as below,

=== Based on Composition of the marma ===

=== धातुभेदेन॥ Based on Composition of the marma ===

Marmas are basically certain spots in the body which can have dominance of one or the other body elements like mamsa (muscule) or sira (vessel) or asthi (bone) etc. Based on the dominance of one or the other body element, marmas are categorized in 5 types as follows.<ref name=":1">Sushruta Samhita (Sharirasthanam Adhyaya 6 Sutra 3-7)</ref> A type of marma and total number of marmas of that type are given below.

Marmas are basically certain spots in the body which can have dominance of one or the other body elements like mamsa (मांसः muscule) or sira (सिरा vessel) or asthi (अस्थिः bone) etc. Based on the dominance of one or the other body element, marmas are categorized in 5 types as follows.<ref name=":1">Sushruta Samhita (Sharirasthanam Adhyaya 6 Sutra 3-7)</ref> A type of marma and total number of marmas of that type are given below.

# Mamsa Marma (Muscle predominant) - 11

# मांस मर्माणि ॥ Mamsa Marma (Muscle predominant) - 11

# Sira Marma (Vascular predominant) - 41

# सिरा मर्माणि॥ Sira Marma (Vascular predominant) - 41

# Snayu Marma (Ligament predominant) - 27

# स्नायु मर्माणि॥ Snayu Marma (Ligament predominant) - 27

# Asthi Marma (Bone area predominant) - 08

# अस्थि मर्माणि॥ Asthi Marma (Bone area predominant) - 08

# Sandhi Marma (Joint area predominant) – 20

# सन्धि मर्माणि॥ Sandhi Marma (Joint area predominant) – 20

=== Based on Location of Marma ===

=== स्थानभेदेन॥ Based on Location of Marma ===

All 107 marmas are located at different sites all over the body. Based on the location of the marma over body parts, the marmas are categorized into 3 different types as below, <ref name=":1" />

All 107 marmas are located at different sites all over the body. Based on the location of the marma over body parts, the marmas are categorized into 3 different types as below, <ref name=":1" />

# Shakha gata - The word Shakha suggest upper and lower limbs viz both hands and legs. Thus marmas present in Both upper and lower limbs are known as Shakhagata marmas. - 44

# Shakha gata (शाखा गत) - The word Shakha suggest upper and lower limbs viz both hands and legs. Thus marmas present in Both upper and lower limbs are known as Shakhagata marmas. - 44

# Madhya shareera – Marmas present in thorax and abdomen (trunk region) - 26

# Madhya shareera (मध्य शरीर) – Marmas present in thorax and abdomen (trunk region) - 26

# Urdhva jatrugata – Jatru is a part of body at the base of neck. Hence marmas present in Head and neck region are known as Urdhwa jatrugata marmas – 37

# Urdhva jatrugata (उर्ध्व जत्रुगत) – Jatru (जत्रुः) is a part of body at the base of neck. Hence marmas present in Head and neck region are known as Urdhwa jatrugata marmas – 37

=== Based on effect of injury on marma ===

=== अभिघातस्य परिणामभेदेन॥ Based on effect of injury on marma ===

The marmas are known as vital points or even mortal spots. Injury to marmas causes various different effects and even death. The effect of marma injury will depend upon what type of marma is damaged. Thus based on the effect on injury, the marmas are categorized into 5 types as follows,

The marmas are known as vital points or even mortal spots. Injury to marmas causes various different effects and even death. The effect of marma injury will depend upon what type of marma is damaged. Thus based on the effect on injury, the marmas are categorized into 5 types as follows,

# Sadhya pranahara marma – leads to immediate death if injury to these marma sthana happens. Where “sadhya” meaning instant, “prana” meaning life force or energy, and “hara” meaning lost or taken away the name itself suggest immediate death causing marmas. – 19 in number

# Sadhya pranahara (सद्यप्राणहर) marma – leads to immediate death if injury to these marma sthana happens. Where “sadhya” meaning instant, “prana” meaning life force or energy, and “hara” meaning lost or taken away the name itself suggest immediate death causing marmas. – 19 in number

# Kalantara pranahara marma – leads to delayed death on getting injured. Here kalantara” means delay or after some time.  – 33 in number

# Kalantara pranahara (कालान्तरप्राणहर) marma – leads to delayed death on getting injured. Here kalantara” means delay or after some time.  – 33 in number

# Vishalyaghna marma- If these type of marmas are injured with a weapon they can casue death if teh weapon or part of weapon hitting the marma is removed. If that part is kept unmoved or as it is person can survive. Here, 'Shalya' means foreign body which is a part of weapon used for injury – 03 in number

# Vishalyaghna (विशल्यघ्न) marma- If these type of marmas are injured with a weapon they can cause death if the weapon or part of weapon hitting the marma is removed. If that part is kept unmoved or as it is person can survive. Here, 'Shalya' means foreign body which is a part of weapon used for injury – 03 in number

# Vaikalyakara Marma – leads to permanent deformity or morbidity on injury. Where 'Vaikalya' means disability - 44 in number

# Vaikalyakara (वैकल्यकर)Marma – leads to permanent deformity or morbidity on injury. Where 'Vaikalya' means disability - 44 in number

# Rujakara marma – leads to severe pain when injured. here “ruja” means pain. –  08 in number

# Rujakara (रुजाकर) marma – leads to severe pain when injured. here “ruja” means pain. –  08 in number

{| class="wikitable"

{| class="wikitable"

|'''Rujakara marma'''

|'''Rujakara marma'''

|-

|-

|''Shrungatak(4)''

|''Shrungatak(4) (शृङ्गाटक)''

|''Vaksha (8)''

|''Vaksha (8) (वक्ष)''

|''Lohitaksha(4)''

|''Lohitaksha(4)''

|''Utsksepa(2)''

|''Utsksepa(2)''

|''Gulfa(2)''

|''Gulfa(2)''

|-

|-

|''adhipati''

|''adhipati (अधिपतिः)''

|''Seemant (5)''

|''Seemant (5) (सीमन्त)''

|''Aani(4)''

|''Aani(4)''

|''sthapani''

|''sthapani''

|''Manibandha(2)''

|''Manibandha(2)''

|-

|-

|''Shankha(2)''

|''Shankha(2) (शंखौ)''

|''Talahriday(4)''

|''Talahriday(4) (तलहृदयम्)''

|''Urvi(4)''

|''Urvi(4)''

|  

|  

|''Kurchashira(4)''

|''Kurchashira(4)''

|-

|-

|''Matukayen (8)''

|''Matukayen (8) (मातृकाः)''

|''Kshipra(4)''

|''Kshipra(4) (क्षिप्रम्)''

|''Kurcha(4)''

|''Kurcha(4)''

|  

|  

|  

|  

|-

|-

|''Guda''

|''Guda (गुदम्)''

|''Indrabasti(4)''

|''Indrabasti(4) (इन्द्रबस्तिः)''

|''Jaanu(2)''

|''Jaanu(2)''

|  

|  

|  

|  

|-

|-

|''Hruday''

|''Hruday (हृदयम्)''

|''Katiktarun(2)''

|''Katiktarun(2) (कटिकतरुणम्)''

|''Vitapa(2)''

|''Vitapa(2)''

|  

|  

|  

|  

|-

|-

|''basti''

|''basti (बस्तिः)''

|''Parshavasandi(2)''

|''Parshavasandi(2) (पार्श्वसन्धिः)''

|''Kurpara(2)''

|''Kurpara(2)''

|  

|  

|  

|  

|-

|-

|''naabhi''

|''naabhi (नाभिः)''

|''Nitamb(2)''

|''Nitamb(2) (नितम्ब)''

|''Kukundara(2)''

|''Kukundara(2)''

|  

|  

|-

|-

|  

|  

|''Bhrihati(2)''

|''Bhrihati(2) (बृहति)''

|''Kakshadhara(2)''

|''Kakshadhara(2)''

|  

|