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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.  

Marma or Marma sthana or the vital points is one of the important as well as exclusive topic in Ayurveda. The importance is vast and broad spectrum when it comes to healing wounds, curing various ailments and if not protected can cause death or serious damage as well. The fundamentals of the knowledge of Marma dates to Rigveda, Upanishads, and Purana’s. The knowledge of marma was being widely used during a war, for self-defence, surgical procedures, therapeutically etc ever since the Vedic period.  

Marma in literal translates to a vulnerable point. A spot or an area in the human body which if hit or damaged can cause death, and as part of therapy used in treatment of various ailments. Knowledge of marma is a quite distinctive aspect of therapy in not just Ayurveda Samhita’s, but in puranas, Veda’s and Upanishad’s as well.

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 eople compare it with that of accupressure 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.

== History|''Itihaasa'' ==

== इतिहासः॥ History ==

Practice of marma therapy has been mentioned in various Vedic texts alongside Ayurveda.

Practice of marma therapy has been mentioned in various Vedic texts alongside Ayurveda.

Rigveda, one of the oldest Vedic Sanskrit texts composed during 1500 – 1000 BCE has mentions of varma or shield or body armour used for protection of marma points. (Rigveda 6/75/18). Few Upanishads like Shandily upanishad,

Rigveda, one of the oldest Vedic Sanskrit texts composed during 1500 – 1000 BCE has mentions of varma or shield or body armor used for protection of marma points. (Rigveda 6/75/18). 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?) In Valmiki Ramayana there are few verses during war wherein there is mention of marma points being used as targets for injury. In Mahabharata, during the (Bhishma Parva) 114/56, 119/5, 119/47, 119/61, 119/65) (48), (Drona Parva 92/7, 92/22), (Karna Parva 19/61), (Shalya Parva 32/63, 36/64) has many references about protective shields used to cover marma sthana of both humans and animals.

Garbh Upanishad, Kshurik Upanishad provides information about the concept and anatomical aspects of marma points. Agni purana mentions 10 locations of marma where the Prana (?) resides. In Valmiki Ramayana there are few verses during war wherein there is mention of marma points being used as target for injury. In Mahabharata during the (Bhishma Parva) 114/56, 119/5, 119/47, 119/61, 119/65) (48), (Drona Parva 92/7, 92/22), (Karna Parva 19/61),

There is a traditional and the oldest martial art form of India named Kalari or kalaripaywhich describes 365 marma points. The kalari warriors used this knowledge to harm their enemies. Also, they were nurtured using the same technique for healing wounds of the battle.

(Shalya Parva 32/63, 36/64) has many references about protective shields used to cover marma sthana of both humans and animals.

Vishwakarma sharpened ayudh for indra which was known as vajra to be used. God indra tormented vratra (demon) with the help of same by attacking on marmasthana. (Dr. Manjunath Gopal Sutar et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-8(3) 2020 [615-618])

There is a traditional and the oldest martial art form of India named Kalari which describes 365 marma points. The kalari warriors used this knowledge to harm their enemies. Also, they were nurtured using the same technique for healing wounds of the battle.

Fire (agni) was used as the greatest weapon to injure the marmasthanas in wars. The original description about of marma is found in the rugveda where indradev is said to have defeated vritra by attacking his marma with a vajra in between shoulders. In similarly in atharvaveda some references about marma are also found, with numerous other scattered references in vedic and epic sources. The great indian epic mahabharata and bhagavata gita, elephants, horses and soldiers wore varma to protect marma. Arjuna and karna were only vulnerable to be killed through marma exposure. Ravana and krishna are said to be have died due to injury on nabhi and kshipramarma respectively. (Dr. Manjunath Gopal Sutar et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-8(3) 2020 [615-618])

== Nirukti ==

 

== निरुक्ती॥ Nirukti ==

'''मर्म्म''', [न्] क्ली, (मृ + “सर्व्वधातुभ्यो मनिन् ।”

'''मर्म्म''', [न्] क्ली, (मृ + “सर्व्वधातुभ्यो मनिन् ।”

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

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

: तत्त्वम् । यथा, नैषधे । २ । ९ ।

: 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>

: भरतौ ॥ जीवस्थानम् । इति राजनिर्घण्टः ॥ *  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>

== Definition| ''Paribhasha'' ==

== परिभाषा॥ Definition ==

* मारयन्तीति मर्माण्युच्यन्ते – Sush Shar 6/3 (dalhan teeka) Meaning - Marma points are the vital points in the human body which when injured can lead to 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.

* Also, if injury to marma sthana or point does not cause death, then it causes severe pain giving a person the experience of death.(Asht.hrud.sha. arundatta teeka)

<blockquote>मारयन्तीति मर्माण्युच्यन्ते – Sush Shar 6/3 (dalhan teeka)</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.  

 

* 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.

* मर्माणि मांससिरास्नाय्वस्थिसन्धिसन्निपाताः; तेषु स्वभावत एव विशेषेण प्राणास्तिष्ठन्ति; तस्मान्मर्मस्वभिहतास्तांस्तान् भावानापद्यन्ते || (sush. sha .6.15)

 

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.

* At the elemental level marma is composed of Soma (kapha-water element), maruta(vata- or air element), tej(pitta -or fire element) as tridosha and raja, satva , tamas as triguna resides along with bhuta(panchamahabhuta) and atma (soul precisely). This is precisely the reason why marma points should be protected from any injury. (Sush sha 6.35-36)

* At the elemental level marma is composed of Soma (kapha-water element), maruta(vata- or air element), tej(pitta -or fire element) as tridosha and raja, satva , tamas as triguna resides along with bhuta(panchamahabhuta) and atma (soul precisely). This is precisely the reason why marma points should be protected from any injury. (Sush sha 6.35-36)

 

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|

 

Also, according to acharya Charaka there are 10 seats of prana (energy points) which are murdha(head), kantha(throat), hriday(heart), naabhi(umbilicus), guda(anus), basti(urinary bladder), ojas(?), shukra(semen), shonita(blood), mamsa(muscles) and among them the first six are the marma points.

 

* Even though the definition states that injury to a marma leads to death, but there are certain types of marma like vaiklyakara marma and rujakar marma for example wherein with right treatment of a skilled Vaidya, an individual can be saved.

 

 

 

 

There are 107 marmas described in Ayurveda. Acharya Charaka whereas gives importance to three mainly, named Murdha(head), hriday(heart), Vasti/Basti (urinary bladder).

 

Every marma has its own predominant mahabhuta, which later is essential in the treatment aspect.

There are 107 marmas described in Ayurveda. Acharya Sushruta has categorised 107 marma sthana systemically in three ways, Every marma has its own predominant mahabhuta, which later is essential in the treatment aspect. Acharya Charaka gives importance to only three of them, named Murdha(head), hridaya (heart), Vasti/Basti (urinary bladder).

=== Based on Composition of the marma (sush.sha.6.3-5) ===

=== Based on Composition of the marma (sush.sha.6.3-5) ===

# Mamsa Marma (Muscle predominant) - 11

# Mamsa Marma (Muscle predominant) - 11

# Sira Marma (Vascular predominat) - 41

# Sira Marma (Vascular predominant) - 41

# Snayu Marma (Ligament predominant) - 27

# Snayu Marma (Ligament predominant) - 27

# Asthi Marma (Bone area predominant) - 08

# Asthi Marma (Bone area predominant) - 08

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

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

# Urdhva jatrugata – marmas present in Head and neck region – 37

# Urdhva jatrugata – marmas present in Head and neck region – 37

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

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

== Indicators of marma sthana injury| ''marma abhighata lakshanas'' ==

== Indicators of marma sthana injury| ''marma abhighata lakshanas'' ==

There are certain symptoms which indicate injury to marma sthana. These symptoms occur when any of the marma is inflicted and are essential for a Vaidya to plan further treatment.

There are certain symptoms which indicate injury to marma sthana. These symptoms occur when any of the marma is inflicted and are essential for a Vaidya to plan further treatment.

(sush.su.25.34-35)  

(sush.su.25.34-35)  

There are few general indicators of marma abhighata or infliction to marmas which are bhrama(dizziness), pralapa(delirium), pramoha(insensibility), vicheshtana (irregular movements), murcha(giddiness), muscular laxity(looseness), severe pain, bleeding from the sthana etc. Also, Numbness of body, heaviness, cold flushes, excessive sweat, vomiting, breathlessness are few symptoms which indicate there has been a n injury to marma. (Asht.sang. Sharirs 7.47) http://vedotpatti.in/samhita/Vag/esangraha/?mod=read

There are few general indicators of marma abhighata or infliction to marmas which are bhrama(dizziness), pralapa(delirium), pramoha(insensibility), vicheshtana (irregular movements), murcha(giddiness), muscular laxity(looseness), severe pain, bleeding from the sthana etc. Also, Numbness of body, heaviness, cold flushes, excessive sweat, vomiting, breathlessness are few symptoms which indicate there has been a n injury to marma. (Asht.sang. Sharirs 7.47) http://vedotpatti.in/samhita/Vag/esangraha/?mod=read

<nowiki>https://www.boloji.com/articles/49656/marma-and-acupressure</nowiki>

<nowiki>https://www.boloji.com/articles/49656/marma-and-acupressure</nowiki>

== Therapeutic Applications ==

== Therapeutic Applications ==

Cha.si.9.7

Cha.si.9.7

There are few research studies as well carried out which proves the efficacy of various marma therapy. Hrudbasti(oil retention and oil pouring) over the marma sthana, greevabasti(retention of oil over cervical region), kati basti(retention of oil over low back area) and many more like abhyanga (oil massage) as well, with certain skill which applies pressure over marma sthana.

There are few research studies as well carried out which proves the efficacy of various marma therapy. Hrudbasti(oil retention and oil pouring) over the marma sthana, greevabasti(retention of oil over cervical region), kati basti(retention of oil over low back area) and many more like abhyanga (oil massage) as well, with certain skill which applies pressure over marma sthana.