Exploring the Science of Marma-An Ancient Healing Technique: Marma in Yoga and Other Ancient Indian Traditions

Marma Science is an extremely important branch of Ayurveda. Marma points are important vital places in the body, that are the ‘seats of life’ (Prana the vital life force). As any injury to these parts may lead to severe pain, disability, loss of function, loss of sensation, or death, therefore, they hold an important place in the science of surgery, wherein they are considered ‘Shalya Vishayardha’ (half of the entire science of surgery). The ancient scriptures have strictly directed against causing any injury to these vital spots. However, recent research have attempted the stimulation of Marma points for therapeutic benefits, with encouraging outcomes. In view of these mutually conflicting, importance applications of Marma Science, the present study was undertaken for its in-depth study. Part-1 of this study presented information about different aspects of Marma Science in various ancient / classical Indian scriptures. Part-2 gave a detailed description of the number of marmas, their location, structures involved, classification, the effect of trauma, etc., as per classical texts, as well as correlation with modern science. The present article, which is part-3 of this study, explores the use of Marma Science in Yoga and other ancient Indian traditions. It is observed that various Yogic practices had been devised with the primary aim of stimulating specific Marma points, with important healing applications. Several ancient Indian traditions used Marma Science both as a martial art for self-defense and inflicting injury on the opponents, and as a therapeutic technique for healing purposes.

However, recent researches indicate that if any Marma point is inflamed or painful, then stimulating its nearby Marma points can help in alleviating this pain (8). Several studies and texts have reported the therapeutic benefits of Marma Therapy in treating various physical and mental disorders .
Looking at the importance of the Marma Science with regards to surgeries, as well as their recent use and future possibilities as an effective therapeutic procedure, the present study has been undertaken for an in-depth study of the Science of Marma.
The present article, which is part-3 of this study, deals with the foundational elements of the Science of Marma with regards to its use in Yoga and other ancient Indian traditions. The correlation between the Marma Science and Yogic Science, including the different limbs of Ashtanga Yoga, has been explored. Its use in various ancient Indian traditions, both as a martial art for self-defense and inflicting injury on the opponents, and as a therapeutic technique for healing purposes, has also been explored.

MARMA IN SOME ANCIENT INDIAN TRADITIONS
Marma Science is known in different ways in different parts, traditions, and languages of the country. In Kerala it is used in Kalaripayattu, in Tamil Nadu it is used in Varma-kalai, in Malayalam it is called Marma kala, in Sinhala it is called Maru kala, and in Telugu it is called Marma vidyaka (14). Siddha system of medicine calls Marma as 'Varma' (14,20). When used for healing applications, for the treatment of various diseases, it is called 'Vaidiyamurai' in Siddha system of medicine (14,20,45). It is called 'Varma adi' or 'Marma adi', when it is used for combat purposes; this term means striking at the vital spots, either by hand or by a blunt weapon, wherein the nerves, veins, tendons, bone joints are the primary targets of the strikes (14). Several ancient Indian martial art traditions including Kalari martial art of Kerala, Dhanurveda (Vedic archery), Malla Purana (wrestling) and Vajra Mushthi (boxing) used energy points (Marmas), both for causing injury to the opponents, as well as in the form of a therapeutic procedure (12).
Further details about the use of Marma Science in some ancient Indian traditions, for which detailed description is readily available, is as follows.

Marma and Kalaripayattu
In Kerala, Kalaripayattu is practiced, which is one of the most ancient Martial Art traditions of India. In Malayalam, "Kalari" literally means -'practiceground', and "Payattu" means -'exercise' (20). The knowledge of Marman (vulnerable pressure points of the body) is employed by the practitioners of Kalaripayattu as a health promoting technique (16,20). When the knowledge of Kalaripayattu went abroad, the concept of marman points was carried along with it as an essential component of martial arts (16).
With regards to its use as a healing technique, some practitioners are known to use thin bamboo sticks, which are applied and held in place on specific body points, in order to heal the patients; this ancient technique is known as 'Shalaka Shastra', and it may be considered as the origin of the modern acupuncture (16). The practitioners found these specific vulnerable points after deep and careful examination of their own body; they experimented on their own bodies by giving themselves violent blows to identify these points, as well as analyze their sensitivity (16).

The texts
Marmmanidanam and Marmmarahasyangal identify a total of 107 vital spots (just like Sushruta Samhita) by using fortythree names (46). The text Granthavarimarmma chikitsa or Marmmani Chikitsa lists the medicinal preparations and therapeutic procedures for the treatment of penetrating injuries to the 107 vital spots (as identified by Acharya Sushruta) (46).

Siddha system perspective
Marma Science is an integral part of the Siddha system of medicine, which is mainly practiced in South India; Marma or vital spot is called 'Varmam' in Siddha medicine, which means a protective covering or shield (kavacha or body armor) (14,20,45). 'Varma-kalai' is the common name for this science (14,20). The literal meaning of 'Varmam' is -the 'Science of life force' (45). Varmam has been traditionally practiced in the South Indian state of Tamil Nadu, both as a martial art for self-defense, as well as a therapeutic technique for healing purposes (20,45); from generation to generation, its knowledge has been transferred orally from the masters to the disciples.
As per ancient belief, Lord Shiva (supposed to be the First Siddha) taught Varma-kalai to his wife Parvathi, who in turn taught it to her son Murugan. Later on Murugan taught this skill to sage Agasthiyar and Boghar, from whom it was transferred to their students (45).
Varma-kalai includes 108 Varmam points (vital spots), which are supposed to be the source for healthy long life, as well as diseases and death (45). The Varmam points are classified into two groups as per their effect on the body (45) -(a) Paduvarmam -12 points, (b) Thoduvarmam -96 points.
The Paduvarmam points are core Varmam points of Varma-kalai; these points are associated with the pathway of the Saram, that runs alongside the dasanadi (ten types of pulse) and dasavayu (ten types of air) (45). As a result, if a Paduvarmam point is injured, it will not just affect the site of trauma, but the equilibrium of many other locations associated with its path will be disturbed (45).
Each Paduvarmam point is connected to eight Thoduvarmam points, that are affected by the stimulation of the specific Paduvarmam point (45). All the Thoduvarmam points are not fatal; only a few of these points may lead to disability or death (45).
Varmam points are also categorized according to the Tri-Doshas of an individual, as follows (45) (49). Thus, the Marmas can be regarded as a part of the subtle physiology of the body, which is based on subtle power points and energy currents; a knowledge of this subtle physiology can help us attune ourselves to the subtle energy currents prevailing in the cosmos (11).
The ancient sages (Rishis) observed that even after maintaining a healthy diet and routine, proper arrangement of rest and exercise, many a times due to unknown subtle causes, the Marma points are distorted / damaged, which leads to the imbalance of the Havya Vaha and Kavya Vaha Tadit Shakti (bio-electric power) residing in the Marma points, resulting in the occurrence of disease and weakness (48). In order to provide relief from this suffering by regaining this balance, the ancient sages invented Yogasanas (Yogic postures) through long term research and experience (48).
Marma points are not stimulated through common day to day hard work and exercise (48). Yogasanas have a direct influence on the Marma points, and play an important role in their refinement, stability, and nourishment (48). Yogasanas cause the periodic contraction and expansion of the physical and subtle body parts like veins, muscles, vertebrae, etc., resulting in the removal of the toxins stored there; then through regular cleaning action, new toxins are not allowed to get stored there, and a disease-free healthy state is obtained (48).
Yogasanas and Pranayama affect the body and the mind by stimulating the Marma points (8,11). The Marmas are stimulated through the stretching, vibration, rhythmic movement, and pressure caused by these practices; subsequently, the functioning of the respective organs with which the specific Marmas are associated, also gets affected (7). The Marmas of the chest, abdomen and back are affected by the forward and backward bending Yogasanas (7).
The practice of Yogasanas ensures proper flow of Prana through different Marma locations (11). Marmas serve as primary energy centers for Yogasanas and Dhyana (meditation) (11). The energy of the limbs, joints and spine is affected by Yogasanas; these locations are sites of important Marma points (11). Marmas are connected to the Nadis (subtle nervous system) and Chakras (subtle energy centers) of the subtle body; thus, the stimulation of Marmas affects both the physical and the subtle bodies (feelings, emotions and subtle energy currents), as well as ensures the proper exchange of energy between them, which results in better health and enhanced vitality (11).
As Marmas are the seats of Prana, the vital life force that governs the physical and subtle processes of the body, the stimulation of Marmas can alter the state of Prana at these locations, causing a corresponding effect on the physical and subtle processes, and the flow of energy (11). Therefore, by the proper stimulation of Marmas, the Prana can be modulated in such a way that it can be used to remove blockages, and decrease or enhance the physical and subtle energy currents within the body, resulting in the corresponding healing effect (11).   Table 3 lists the effects of Pranayama on Marma points, and the corresponding therapeutic benefits. Table 4 lists the Marma points stimulated by different Yogic Bandhas and the affected dosha.

Marma, Pratyahara and Dharana (Concentration)
Out of the eight limbs of Yoga, Pratyahara is the fifth limb, which deals with the withdrawal of the sensory perceptions from external pursuits, and making the mind introvert to see within and internalize all forms of energies (Patanjal Yoga Sutra, Sadhana Pad, 54) (47). It helps in internalizing the consciousness and Prana, which in turn can contribute to spiritual upliftment and healing (11); probably, this is the reason why the ancient sages greatly appreciated the practice of Pratyahara on Marma sites, as described below.
As Marmas are the seats of Prana, they can play a vital role in the practice of Pratyahara, as has been described in Shandilyopanishada (54)    English Translation -Toe of the foot, Gulpha (ankle), Jangha (lower leg), Janu (knee), Uru, Guda (anus), Linga (genital), Nabhi (navel), Hridaya (heart), Kanthakoopa (root of neck), Talu (palate), Nasika (nose), Ankha (eye), Bhroomadhya (area in between the eyebrows), Lalata (forehead) and Sira (head) -on all these locations Pratyahara should be done in the order of going up and down. English Translation -Toes of the foot, both the ankles, middle of the Jangha (lower leg), the root of both the Chiti (the part below the knee), both the knees, middle of the Uru (thigh), root of anus, middle of torso, male genital, navel, heart, root of neck, top of palate, root of nose, area between both the eyes, area between both the eyebrows, forehead and Murdha (back of palate) -these are called the 18 Marma locations.
The physical distance between these 18 Marma locations has been described in Vashishtha Samhita, as given in Table 5 (Vashishtha Samhita 3/65 to 3/73) (55); the names of the Marma points corresponding to these locations are also given in

Marma and Dhyana (Meditation)
If Dhyana (meditation) is practiced on the Marma points, on which the practice of Pratyahara has been suggested by the ancient sages / Rishis, then it can lead to the balancing of the Pranic flow in the body and mind, and thus provide relief in all types of diseases and sufferings (11). With regards to the methodology of this Dhyana, Frawley et al. (2015) (11) state that by using inhalation and exhalation, muscle flexion and relaxation, and the power of attention, the Prana should be drawn to each of these Marma points. The attention may be focused on a specific Marma site as well, in order to heal that specific area (11).

Marma and Chakras
The literal meaning of word 'Chakra' is 'wheel' or 'circle', but in the yogic contex it means 'vortex' or 'whirlpool'. The chakras are vortices of pranic energy at specific areas in the body which controls the circulation of Prana permeating the entire human structure. In this regard the chakras may be correlated with the Pranayatana (seats of Prana). Acharya Charaka and Acharya Vagbhatta have mentioned ten Pranayatana in the body (Charaka Sharira 7/9 (42), Ashtanga Sangraha Sharira 5/59 (40,41). Out of these ten Pranayatana, six given by Acharya Charaka (Charaka Sharira 7/9) (42) and seven by Acharya Vagbhatta (Ashtanga Sangraha Sharira 5/60) (40,41) are called as 'Mahamarmas' (very important marmas), that correspond almost identically with the location of seven chakras, as mentioned in On a physical level, chakras are associated with the major nerve plexus and endocrine glands in the body (56).
Each chakra is a switch which turns on or opens up specific areas of the brain. In most people these psychic centers lie dormant and inactive (56). Marma point stimulation by concentration on the chakras can modulate the flow of energy (prana) through these chakras and helps to activate them. This in turn awakens the dormant areas in the brain, and the corresponding faculties in the psychic and mental bodies, allowing one to experience higher planes of consciousness, which are normally inaccessible (56).
The major chakras are seven in number, and are located along the pathway of Sushumna, which flows through the center of the spinal cord (56). The seven major chakras have the role of absorbing energy and channelizing it to body's nerve centers (14).
The role of chakras is very important in Marma Science. Each of the seven major chakras, and their corresponding region of the back is a kind of Marma, and these Marmas or Pranic centers of the subtle body energize all the other Marmas or Pranic centers of the physical body (11,14).
The location of chakras, their anatomical correlation and their corresponding Marma points are described in Table 6. Thus, it may be understood that by working on marma points, the Prana may be controlled (11). The control over the Prana can in turn lead to control over the autonomic nervous system, sensory and motor organs, as well as the entire mind-body system, which opens the doors for the access of the higher realms of consciousness (3,11).

CONCLUSION
The present article explored the foundational elements of the Science of Marma with regards to its use in Yoga and other ancient Indian traditions.
It is observed that the science of vital spots (Marmas) is an integral part of several ancient Indian traditions including the Kalaripayattu martial art tradition of Kerala, and the Varma-kalai of Tamil Nadu. This science has been used both as a martial art for self-defense and inflicting injury on the opponents, and as a therapeutic technique for healing purposes. Siddha system of medicine calls Marma as 'Varma', and regularly employs the practice of stimulation of these vital spots for the treatment of various ailments. With regards to the conceptual foundation of their healing application in these traditions, the stimulation of the vital spots is supposed to rectify the flow of Prana in the body, leading to the corresponding healing effect.
According to the ancient scriptures, there is a prominent correlation between the Marma Science and Yogic Science, including the different limbs of Ashtanga Yoga. The Yogasanas (Yogic postures) were invented by the ancient sages, through long term research and experience, to stimulate specific Marmas for desired therapeutic benefits; the Marmas are stimulated through the stretching, vibration, rhythmic movement, and pressure caused by these practices. The correlation between Marma points and the Shatkarmas (the six cleansing techniques), specific Yogasanas (Yogic postures), Pranayamas, and Bandhas, as well as their corresponding therapeutic benefits have been presented in the article. Ancient sages greatly appreciated the practice of Pratyahara on Marma sites. It is suggested that practicing Dhyana (meditation) on the Marma points can lead to the balancing of the Pranic flow in the body and mind, and thus provide relief in all types of diseases and sufferings. Each of the seven major Chakras, and their corresponding region of the back is a kind of Marma, and these Marmas or Pranic centers of the subtle body energize all the other Marmas or Pranic centers of the physical body.
Thus, significant correlation has been observed between Marma Science and Yogic Science, as well as it has been used extensively in several ancient Indian traditions. The use of Marma Science for therapeutic purposes in these ancient traditions, presents a strong support for the recent attempts at stimulating Marma points for healing applications. The Part-4 of the exploration of the Science of Marma will deal with the foundational elements and current status of Marma Therapy.