Definition.
In Ayurvedic literature is concerned the term marma as ‘Jeevasthana’. Vital spot, vulnerable points, any secret of mystery, the care of anything etc. are the few word meanings of the ‘marma’.
During Vedic periods knowledge of marma was known to king and warriors. It was applied in battlefields to hit and achieve maximum fatal effect against their enemies. There for it can assume that this science was used both in warfare and surgery. Due to this crisis the exact meaning of the ‘marma’, and it s applied aspect are not fully developed or not spreaded to all generation.
Marmas are also said to be composed of above said six elements such as soma, marutha, teja, satwa, raja, and tamas. Etymologically it is said to be each letter of the word marma has got a significant meaning ‘ma’ means prana or vayu, the repha indicates house or seat. Hence the word marma means seat of vayu or prana.
As per marma sastra the combination of sakthi and jada (mortal and immortal) results in life. As per the meaning of ‘pranayatanakendra’ the prana circulates more and hence it is termed as marma.
During injury to marma, the doshas are vitiated in the surrounding areas of marma. The aggravated dosha, vata produces severe pain and blockade in the free movements of prana vayu and vyana vayu.the main function of vyana vayu is to regulate the free movements of nutrients to all the tissues of the body. when this is blocked all the body system suffer due to the lack of nutrition and free flow of ‘prana’ leading to diseases or death.
Acharya charaka explain that in the view of patho-physiologically Marmas are the centers of chaithanya hence the functional abnormality in their centers will be, more sever we when composed to other parts.
According to Acharya Vagbata wherever irregular pulsation and pain felt on pressure or trauma that location called marma.
Again Sushruta explain the Marmas are a conglomeration of mamsa (muscle), sira (arteries/vein), asthi (bones), snayu (nerves) and sandhi (joints) where prana is specially associated. Trauma to there structure will result in irreversible damage. The above statements clearly help in serving a conclusion that there are certain very vital anatomical, path physiological point in the body which are having a secret and significant life values and they are composed of nerves, muscle, blood vessels, joints ligaments and bones. it is not necessary that all structures should not present collectively at a time for the composition of marma.
In the other word the Marmas are basically constituted by six vital elements namely soma, marutha, teja, satwa, raja, and tama. The marma sthanas are the seat of soma (sleshma) marutha (vata) teja (pitha) and three psychic humors (mental forces) raja, tama and satwa.other than there is the supreme power within the marma sthana is bhutatma.this is the force which controls the body and mind.
In Ayurvedic literature is concerned the term marma as ‘Jeevasthana’. Vital spot, vulnerable points, any secret of mystery, the care of anything etc. are the few word meanings of the ‘marma’.
During Vedic periods knowledge of marma was known to king and warriors. It was applied in battlefields to hit and achieve maximum fatal effect against their enemies. There for it can assume that this science was used both in warfare and surgery. Due to this crisis the exact meaning of the ‘marma’, and it s applied aspect are not fully developed or not spreaded to all generation.
Marmas are also said to be composed of above said six elements such as soma, marutha, teja, satwa, raja, and tamas. Etymologically it is said to be each letter of the word marma has got a significant meaning ‘ma’ means prana or vayu, the repha indicates house or seat. Hence the word marma means seat of vayu or prana.
As per marma sastra the combination of sakthi and jada (mortal and immortal) results in life. As per the meaning of ‘pranayatanakendra’ the prana circulates more and hence it is termed as marma.
During injury to marma, the doshas are vitiated in the surrounding areas of marma. The aggravated dosha, vata produces severe pain and blockade in the free movements of prana vayu and vyana vayu.the main function of vyana vayu is to regulate the free movements of nutrients to all the tissues of the body. when this is blocked all the body system suffer due to the lack of nutrition and free flow of ‘prana’ leading to diseases or death.
Acharya charaka explain that in the view of patho-physiologically Marmas are the centers of chaithanya hence the functional abnormality in their centers will be, more sever we when composed to other parts.
According to Acharya Vagbata wherever irregular pulsation and pain felt on pressure or trauma that location called marma.
Again Sushruta explain the Marmas are a conglomeration of mamsa (muscle), sira (arteries/vein), asthi (bones), snayu (nerves) and sandhi (joints) where prana is specially associated. Trauma to there structure will result in irreversible damage. The above statements clearly help in serving a conclusion that there are certain very vital anatomical, path physiological point in the body which are having a secret and significant life values and they are composed of nerves, muscle, blood vessels, joints ligaments and bones. it is not necessary that all structures should not present collectively at a time for the composition of marma.
In the other word the Marmas are basically constituted by six vital elements namely soma, marutha, teja, satwa, raja, and tama. The marma sthanas are the seat of soma (sleshma) marutha (vata) teja (pitha) and three psychic humors (mental forces) raja, tama and satwa.other than there is the supreme power within the marma sthana is bhutatma.this is the force which controls the body and mind.
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