Ayurveda and Marma Therapy
Ayurveda and Marma Therapy
Ayurveda and Marma Therapy
Energ y Point s of
Yoga an d Ayurv ed a
1
Point s
of an d
The use of pressur e points for massag e and acupunctur e has become a
popular topic in natural healing today. In Ayurveda , the traditiona l medi •
cine of India, these pressur e points are called marmas, meanin g
or zones . Such points can be used specificall y for the diagnosi s
and treatmen t of disease or generall y for promotin g health and longevity.
Marmas are integra l to all Ayurvedi c therapi es from simple self-treatment s
to comple x clinical procedures . They form one of the main pillars of
Ayurvedic though t and
Marma s are also an importan t aspect of the science of Yoga, with whic h
Ayurveda is closely connected . Yoga not only has a sophisticate d system of
physical postures , it also recognize s the power of Prana or the life-force ,
which is reflecte d through the points on the surface of the body. An
understanding of marma s can add greater efficacy to any level or type of
yoga practice whethe r using the body, the breath or the mind .
Just as acupunctur e points are used in both Chines e medicin e and in
Chinese martial arts, marma points are also used in the martial arts of
India, like the Kalari traditio n of South India. Martial arts emphasiz e how to
strike these vulnerabl e points with force and precisio n in order to
counter attackers . The existenc e of such vital regions demonstrate s tha t
the body is not simply a physica l mass but an intricat e energy field wit h
points of power through which we can control both physiologica l and psy •
chological processes .
Marma s are part of a greater that maps out the bod y
according to subtle energy current s and power points. The body has its
own special sacred points just as the Earth has its sacred sites and energ y
currents accordin g to sacred geography . We must learn this sacred geogra •
phy of our own body in order to attune ourselve s both to the Earth and to
the greater cosmos .
4 Introduction to
surface of the body. Marmas are centers for the vital-force or Prana, the
master power behind both physical and psychologica l processes. Marma s
serve like pranic switches that can be used to turn Prana up or down, on or
off at various places on the body. Through manipulation of marmas, Prana
can be directed to remove blockages, improve energy flow or tap hidden
energy reserves and make connections with the greater powers of life and
nature. This makes therapy an important tool of or
M a r ma s a n d t h e S y s t e m o f Y o g
a
Marmas are key energy centers for the practice of yoga on all levels from
yoga postures (Asanas) to deep meditation Yoga postures af•
fect the energ y held in the limbs, joints and spine, which all contain impor•
tant marmas . Asana s can be used to stimulate and balance marmas in
various Similarly, certain marmas can be manipulated while a person is
performing variou s asana s in order to augmen t thei r
Marmas connect to the (subtle nerves) and (energy cen•
ters) of the subtle body and the mind. They govern the interface between
the physical and subtle (pranic) bodies and the interchange of energy and
information betwee n them. This means that marmas are important for
6 Introduction to
healing the subtle body as well as the physical body. Through using marmas
we can restore the proper connection between the subtle body (our inter•
nal energy, moods and emotions) and the physical body (our material con•
dition), resulting in increased health and vitality on both levels .
As the important bodily sites in which Prana is located, marmas can be
used along with yogic breathing practices Through yogic
breathing, we can direc t Prana through different marmas for healing pur•
poses, improving thei r energy flow from within. Marmas are key places
where stress and attachmen t accumulate , blocking the free flow of energy
and They can be treated throug h relaxation techniques and the
yogic practice of (yogic internalizatio n method s and sensory
therapies) to release such blockages .
Marmas similarly have a place in higher Yoga practices of concentra •
tion, mantra and meditation. Special mantras can be used with particula r
marmas in order to increase physical or psychologica l strength, adaptabil• ity
and immunity. Those who meditate regularly become sensitive to the
condition of marmas and aware of the flow of energy through them, which
they can learn to modify through thought and will power Through
developing mental concentration , meditators can learn to energize or clea r
points , withou t requirin g any externa l
Therefore, a good Yoga teacher should possess a good knowledge of
marmas and how they relate to various Yoga A serious Yoga
student shoul d not overloo k the locatio n or functio n of marma s in devel •
oping an effectiv e
M a r m a s a n d V e d i c S c i e n ce s
The science of marma is an integral part of all the
or sciences that emerged in India in ancient The Rig Veda, the
oldest Vedic text, is a collection of mantras, which are words of power or
primal sounds that mirro r the workings of the universe on all levels. These
Vedic essence of which is the Divine word the
the sensitive energy points that govern the greater uni•
verse and its processes. Just as mantras are the seed-power s that underli e
speech and language, so marmas are the seed-sites that underlie the body
and its movement .
The Vedic vision regards the entire universe or macrocosm as the cos•
mic person or with the human body as a replica or miniature, a
microcosm. Thi s means that the mapping of the energy fields in the hu•
man body reflects that of the universe as a whole. The science of marm a
Marmas: Energy Points of Yoga and Ayurveda 7
arose from this view that our or life energy field adheres to the
same pattern as the world of nature .
Originally marma was part of Vedic martial arts or Veda, which
is one of the four Upavedas or secondary Vedas.
Four Upavedas or Secondary Veda s
Dhanur arts
2. for both body and mind
3. dance and literatur e
Sthapatya or directional influences and architectur e
Yet the science of marma is an important part of all Vedic con•
nected to all Vedic disciplines from dance to astrology. It reflects the music of
nature and the points at which our body can receive the influences of the
four It connects us to the cosmic rhythms through which our
life reaches out to the universal life.
M a r ma , T a n tr a a n d S i d d h a M e d i c in
e
Marmas are particularly important in the Siddha system of medicine, a
Tantric and South Indian form of Ayurveda. In the Siddha system, marmas are
referred to under the term an old synonym for marma as a bodily
site that requires protection. The Vedic rishi and sage is
considered to be the founde r of the science of varma .
According to the Siddha system, the entire universe originates from the
union of Lord his wife or con•
sciousness-force (Cit-Shakti). Shiva is closely connected to Prana. Prana at
rest is Shiva and in motion is Shakti. The use of marma or varma as a form
of energ y treatmen t connects to both Shiva and Shakti forces .
In Siddha thought, varma points are invisible but can be traced wher e
body, mind and psychic energies concentrate together. As such, they are
places where the vital energy in the body can become This can be
due eithe r to external injuries or internal factors like fear or anger. Such
blockages can be perceived as a kind of psychic energy. Therefore, marmas
can be controlle d by meditation, mantra, Pranayama and other yogic
methods. Marmas can also be used for enhancing mental and spiritual
powers. The Siddha syste m refers to marmas relative to the effects of the
Moon and the planets on the human body, bringing in an astrological link as
well.
8 Introduction to Marmas
H i s t o r i ca l B a c k g r o un d o f M a r m a s
The science of marma can be traced along with the history of civilization
and healing in ancient India, which is one of the oldest and most sophisti•
cated civilization s in the This begins with the ancient
Sarasvati cultur e (3500-170 0 B C E ) , the largest urban civilization of the
world at that time, as revealed in large archaeologica l sites like Harappa,
Mohenjodaro, Rakhigarh i and most of which are located on
the long dried-up Sarasvati River in Nort h The science of marma
grew up along with other Vedic disciplines from this period, including the
science of Yoga, which is evident from the many seals of figures in Yoga
and meditation postures found in such sites. Early Vedi c texts , probably
dating from this time, describe major marma regions like the head, the
heart and the navel, along with the various Pranas, and the tissue s and
organ s of the
After this long formative era came the classical period of Ayurved a
B CE- 7 0 0 AD ) in which the main Ayurvedic texts were compiled
like Ashtanga and Ashtanga
Sangraha. These classics contain references to marmas, particularly
Sushruta who was himself a surgeon. This was the same period in which
yogic texts describing asana, Pranayama and nadi s mentioned the use of
marmas as well. In the later part of this period, the Buddhist religion
spread Ayurveda, marma therapy and related martial arts east to China
and Japan .
After this classical period came a long decline in Ayurveda, brough t
about by foreign invasions and colonial rule, which lasted up to modern
in which many texts and practices were lost, including much signifi•
cant information about marmas. Only during the recent period since
India's independenc e in 19 4 7 has a revival of Ayurveda brought about new
research on topics like marma, which is now being viewed as one of the
most importan t aspects of Ayurveda requiring a new critical examinatio n
and application .
M a r ma s a n d M a r t ia l A r t
s
The knowledge of marmas was part of the path of the warrior who learned to
master his Prana for both defensive and offensive The ancien t
Vedic warrior code emphasized the developmen t of personal energy, cour•
age and which rested on the knowledge and control of
Prana and its key sites within the body.
Marmas: Energy Points of Yoga and Ayurveda 9
Marmas were associated with the use of armor for the body, called
in Sanskrit, which was devised to protect these vital points from
injury. The first references to marma in the Rig-Veda speak of using varma or
protectiv e coverings to protect these It refers to prayer or man•
tra (Brahman) as the best protection (varma) for these marmas, showing a
spiritual view behind the use of marmas from the very beginning. This
tradition continued as the use of mantras for protective purposes .
The great epic Mahabharata, in which the of Sri Krishna
occurs, contains many references to marma and It mentions pro•
tective coverings for the marmas of elephants and horses as well of sol•
diers. At that time great warriors could use their powers of Prana and
mental force (mantra) as fighting tools, energizing arrows with natural
forces like fire or lightning. The Mahabharata details a number of such
encounters betwee n great warriors like and who could only be
defeated if their marma point s were exposed .
Today these Vedic martial arts are best preserved in South India, wher e
traditional martial arts like at and Payirchi
Tamil Nadu) are still commonly practiced. The highest form of martial arts is
called Marma Adi or Varma Adi, in which the knowledge of marmas is
central. From this art of self-defense originated the Varma or Varma
Marma or Varma therapy . Exper t physician s in this therap y were
highly regarde d and often becam e royal
The spiritual traditions of India have always emphasized the principle of
non-harming or non-violence as the basis of spiritual prac•
tices. Monk s were not allowed to use weapons for self-defense, so martial
arts were taugh t to them for unarmed self-protection . The Buddhist text a
dialogue betwee n King Milinda and the monk Nagasena ,
dating from the second century B C E , explains unarmed self-defense as
one of the nineteen monastic arts. Such martial arts gained prominence
when Buddhism spread beyond the boundaries of India into China, Indo•
nesia and Thailand, where the monks no longer had the protection of the
kings that they generally had in India .
It is possible that Traditional Chinese Medicine adapted aspects of
marma therapy, which has much in common with acupuncture, from
Ayurveda and Siddha Medicine. who traditionally brought
both Zen meditatio n and martial arts to China in the sixth century, is said to
have originated from the famous South Indian town of Kanchipuram , a
famous center of learning for yogic disciplines and one of the seven sacred
cities of the subcontinent .
1 0 Introduction to Marmas
Yet whateve r the history may be, marma s and similar energy practice s
have always been with us in one form or anothe r and are an integra l part of
the new world They are experiencin g a great revival again toda y
in this age of new interes t in natural healing and traditiona l spirituality .
Ayurvedi c
Syste m of
an d Mar m a
the highest level, marmas are places in the body where Purusha and
interface, where consciousnes s and Prana are reflecte d
in our psycho-physica l structure and dynamic Marmas help us
harmonize our Prakriti practical manifestation ) and our Purusha (our
quest for
In this the subtle element s of air and ether (Vata dosha) control
the gros s element s of earth, water and fire (Kapha and Pitta Most
marmas are locate d near joints and orifices that contain space and hold air or
energy. Marma s are importan t
centers that govern the air and
ether element s in the body and
therefor e can be used to contro l
the element s in the body as a Kapha
whole.
Th e T h r e e Dosh a s
The three doshas or biologica l
humors are the prime factors be •
hind both health and To
understand them more easily, we
can compar e them to the thre e
main forces at work in the atmo •
Vata as wind, Pitta
as hea t (particularl y the force of
the and Kapha as moistur e
(both on Eart h and in the atmo•
Wind, hea t (tempera •
ture) and moistur e in their interactio n create all the weathe r pattern s on
Earth. They are responsibl e for all weathe r change s and the externa l cli •
mate as they fluctuat e throughou t the
Similarly , the three doshas rule over our interna l climate or interna l
atmosphere by their ever changin g interaction s of movemen t heat
(Pitta) and moistur e (Kapha ) through the rhythm s of time and the aging
process. Health consist s of the timely developmen t and harmoniou s inter•
action of the three doshas. Disease is caused by their imbalances , excesse s
and inappropriat e
Vat a Dosh a
The Principle of Movement or Propulsion
• Vata means which moves or convey s It is compose d of the
ether and air elements , which are its condition s of rest (ether) and
movement (air) .
• Vata is responsibl e for all major and minor, perceptibl e and impercep •
tible movement s in the body. It is the prime force that govern s the
transportation of the discharg e of and the elimina •
tion of waste-materials . Its main physica l disorder s are tissue depletion ,
Introduction to Marmas
ligaments .
• Vayu is responsibl e for the inward movemen t of energy as in the
contraction of the limbs and the venous flow of the blood. It facilitate s
the breakin g down and digestio n of food. Its main region in the body is
the navel and digestiv e organs and it is connecte d to the marma s lo•
cated there. Samana has a special correspondenc e with fat tissue .
• Vayu is responsibl e for the downwar d movemen t as in the dis•
charge of the feces, urine or menstrua l fluid. Its main region of the
body is the lower abdomen , legs and feet and it is connecte d to the
marmas located As it govern s Vata's site of accumulatio n in the
large intestine , it is the main form of Vata for the treatmen t of disease in
general. Apana has a special correspondenc e with the bones .
Of the five forms of Vata Dosha, marma s are most connecte d to Vyan a
Vayu, which govern s the skin, circulatio n and the movemen t of Prana or
vital energy. Therapeuti c touch occurs mainly through Vyana, which dis•
tributes Prana throughou t the body and can direct Prana as a healing forc e
outside the body as well. Vyana also distribute s the effects of herbs and oils
through marma s to the rest of the body.
2 . Pitt a Dosh a
The Principle of Digestion or Thermogenesis
• Pitta means which cooks or digests things'. It is compose d of the
fire and water element s (with the oily aspect of liquids providin g for its
fuel in the
• Pitta is responsibl e for the conversio n of food into heat, tissues and
It govern s digestio n and metabolis m from the cellular
level to the tissu e level, to that of the body as a whole. Its main physica l
disorders are fever , infection , inflammatio n and bleeding .
• At the mental level, Pitta is responsibl e for perception , judgmen t and
determination and gives clarity and discriminatio n to the mind. Emo •
tionally, Pitta creates drive and passion and its main disturbanc e is an•
ger, which is toxic emotiona l heat or fire .
• Pitta's subtle or master form is called Tejas which provide s positiv e
warmth, radianc e and insight. Tejas gives sexual vitality , courage and
the ability to fight disease and resist cold .
• Pitta's main site in the body is the small where it accumulate s in
the form of acid and heat. From there it gets transporte d by the circu•
latory system to weak sites in the body and causes various Pitta disease s
like ulcers, infection s and inflammatio n of differen t types, particularl y
blood
1 6 Introduction to Marmas
3 . K a ph a D o sh a
The of Coherence or
Cohesion
• Kapha means which holds things It is composed of wa•
ter and earth elements, which are its states of motion (water) and rest
(earth).
• Kapha is responsible for the formation of new tissue, for hydration, nu•
trition, lubrication and protection of the body against heat, wind, wear
and tear. The body as a whole is composed mainly of Kapha and
Kapha's main physical disorders are accumulation s of mucus,
water or excess tissu e development , particularly fat or adipose tissue .
• Psychologically , Kapha is the basis of feeling and emotion, love and
caring . It impart s stability , calm and contentmen t to the mind .
The Ayurvedic System of Healing and Marma Therapy 1 7
Marma therapy can be used to promote the circulation of Prana and break up
accumulations of Kapha, which is increased by stagnation and lack of
movement. As marmas are commonly connected to joints, they have a
special association with Sleshaka Kapha .
Just as the doshas work together for creating health or disease, so do
the subdoshas .
• Prana Vayu, Sadhaka Pitta and Tarpaka Kapha relate to the brain, spine
and nervous system and the region of the along with the marmas in
these
• Udana Vayu, Alochaka Pitta and Bodhaka Kapha relate to the senses ,
face, mouth and neck, along with the marmas in these areas .
• Vayu, Pachaka Pitta and Kledaka Kapha relate to the digestiv e
1 8 Introduction to
Marmas
system, mainly the stomach and small intestine s and Agni (digestiv e
along with the marmas in these areas .
• Vyana Vayu, Bhrajak a Pitta and Sleshak a Kapha relate to the skin ,
joints, extremitie s and surface of the body, along with the marmas in
these areas .
• Apana Vayu, Ranjaka Pitta and Avalambak a Kapha relate to the interna l
organs of the lower abdomen , middle abdome n and chest, along wit h
the marmas in these areas .
Marmas , however, do not affect only the doshic factors in their own regio n
of the body, though this is an importan t They often have
broader and indirect influence s as well. Marmas on the extremities , for
example, can strongly impact the internal organs and tissues of the body.
II. Waste-Materials
The waste-material s or are the constituent s eliminate d from the
body during the normal course of metabolism . They vary from gaseous ,
liquid, semi-solid , to solid in form. The three main malas or gross waste-
materials are urine, feces, and sweat. Proper eliminatio n through the co•
lon is essentia l for controllin g Vata. Proper urinatio n is importan t for con•
trolling Pitta. Proper sweatin g is importan t for controllin g Kapha .
In additio n to these are subtle waste-material s or exudation s
eliminated from the epithelia l linings of the mouth, ears and
genital organs. Other minute waste-product s are also formed during tissu e
formatio n and as a by-produc t of cellular metabolis m.
The main tissue that relates to Kapha is the plasma (Rasa dhatu), whic h
produces Kapha (mucus ) as a waste-material . The main tissue relative to
Pitta is the blood (Rakta dhatu), which produce s Pitta (bile or exces s
blood) as a waste-material . Fo r this reason, most Kapha disease s involv e
the plasma and lymph glands and most Pitta disease s relate to the blood .
The main tissue relative to Vata is bone (Asthi which holds Vata in
its joint s and porous spaces. While Vata is not a waste-materia l of the
bone, it is containe d withi n the bones . Henc e mos t Vat a diseases , suc h as
involv e the
Health is maintaine d when waste-product s are eliminate d properl y and
in a timely manner . Certain marma points can be used to promot e or
inhibit their discharg e from the body in order to normaliz e them .
The Ayurvedic System of Healing and Marma Therapy 23
1 . R e s p i r a t or y Srotas
the channel s that carry the breath and vital
It consist s primaril y of the respirator y system , though aspects of the circu•
latory and digestiv e system s are involved as well. It relates to the subtle or
energy bod y Kosha) which envelope s and gives life to the
physical body .
This system has its origin in the heart and gastrointestina l tract sinc e
Prana is not only absorbe d through the lungs but also is taken from foo d
through the digestiv e tract and is distribute d through the blood and
plasma by the action of the heart. Many marma points work on this syste m
because of their direct connectio n with Prana .
2 . Digestiv e a
Srotas
Annavaha the channel s that carry food mainly the digestiv e
system. Its origin is in the stomac h and the left side of body where most of
the digestiv e tract is located . It is called Mahasrotas or as it
is the main canal in the body, the gastro-intestina l tract .
It is the dominan t system that govern s the physica l body, which itself is
Annamaya Kosha or the made of Many marma points
work on thi s syste m because it is the main system governin g the body.
3 . W a t e r - m e t a b o l is m or
Srotas
Udakavaha Srotas, the channel s that carry (convey ) water (udaka or
and regulat e water-metabolism . Its origin is the soft palate and
the pancreas . It does not possess a simple anatomica l equivalen t in
em medicine , but is like the fluid-absorbin g aspect of the digestiv e system .
It govern s the assimilatio n of water and water-containin g includ •
ing the digestio n of sugar. Diabete s is an importan t disease that relates to
24 Introduction to Marmas
it. Certain marmas affect it, largely by stimulating the flow of fluids
throughout the body.
Three additional channels connect the interior of the body to the out•
side environment and provide the elimination of the three main waste-
materials from the body.
4 . S w e a t in g
Srotas
Srotas, the channels that carry sweat or perspiration
Its origin is fat from which sweat and the hair follicles to
which the sebaceous gland s are connected. Certain marmas can be used to
increase peripheral circulatio n and promote sweating, which is an im•
portant treatment for many disease s starting with the common cold .
5 . E x c r e t or y Srotas
Srotas or the excretory system, the channel s that carry the feces
Its origin is the colon and rectum, the organ of excretion .
Certain marmas can be used to regulate elimination, either to relieve con•
stipation or to stop diarrhea .
6 . U r i n ar y
Srotas
Mutravaha Srotas or the urinary system, the channels that carry (convey)
the urine Its origin is the bladder and the organs of urina•
tion. Certain marma s can be used to regulate urination .
In addition, there are seven channel systems, one for each of the seven
as well as one separate channel for the mind and making a
total of fourtee n
7. Plasma , Lymphati c Srotas
Blood , Circulator y Srotas
9. Muscle , Muscula r Srotas
10. Fat Adipos e Syste m Srotas
11. Bone , Skeleta l Srotas
12. Nerve , Nervou s Srotas
13 . Reproductive , Reproductiv e Srotas
14 . Mind , Menta l Srotas
Ther e are two more channel s in women: th e menstrual system or
Srotas and lactation system or Stanyavaha Srotas. These are a
subset of the reproductive system Srotas) and not alway s
The Ayurvedic System of Healing and Marma Therapy 25
counted separately .
Marma s functio n as trigger points for regulatin g the movemen t of en•
ergy through these channels . They are closely connecte d to the anatomica l
structures, organs and orifices through which these channel s flow .
IV . th e Powe r o f Digestio n
The key force responsibl e for the functionin g of the body is Agni or the
power of digestion . There are several forms of Agni or fire in the body .
Most notable is the prime digestiv e fire or in the (Jatharagni )
which digests the food and beverage s or earth and water element s taken in
through the mouth. Workin g along with it are the elementa l Agnis
(Bhutagnis) located in the liver, which are responsibl e for convertin g the
digested foo d mass into appropriat e forms of the five element s in the
physical In addition , each of the seven tissues has its own Agni or
digestive powe r responsibl e for its specific metabolis m called tissue Agni s
thirteen forms of bodily Agnis in total .
The digestiv e however, is not simply a materia l but a pranic or
electrical fire. It helps to energiz e the bioelectrica l force of Prana to circu •
late through the fluids and tissues of the body. To create the proper fuel for
this pranic fire, food must be broken down into a homogenou s semi-liqui d
mass that is oily in nature. Only then can proper digestio n occur. Agni, like a
flame in the abdomen , burns using the fuel of this oily food mass, just as a
ghee flame burns using ghee or a candle burns using beeswax .
The digestiv e fire or Agni is the key factor in health. When it is low or
weak the power of digestio n is impaired . The improperl y digeste d foo d
mass become s a toxic substanc e in the digestiv e tract, called in San•
skrit. Such toxins or Ama set in motion the disease process and invade the
tissues and organs creating various ailments , minor or severe in nature.
Various marma s can be treated for strengthenin g the digestiv e fire and for
reducing Ama, aiding in its remova l from the body.
In additio n to the digestiv e fire, the breath itself is a gaseou s or prani c
fire (Pranagni ) that promote s the proper movemen t of energy throughou t
the body. Variou s marma s can be used to increas e Pranagn i and keep our
vital energy at its optima l conditio n and able to counter any disease at•
This pranic nature of Agni makes it possibl e to work on it through
pranic healing and marma therapy .
Each of the five senses also has its own Agni that aids in the receptio n
and recognitio n of sensory In the same way, the mind has its
own Agni through which it digests emotions , ideas and Cer -
26 Introduction to Marmas
tain marma s are special Agni points and can help catalyz e these differen t
forms of Agni, which are all interrelated . So wheneve r we think of marm a
points, we must conside r both Prana and Agni .
Note Ayurveda, Nature's Medicine (Frawle y and by the author s of thi s book .
For example , commentarie s on the Hatha Yoga a classica l wor k on Yoga , list s the reductio n of
raja s and increas e of as one of the mai n goal s of asan a practic e Brahmanand a commentary) .
Pleas e consul t book s like Ayurvedic Healing (Frawley ) or Ayurveda, Nature's Medicine (Frawle y and Ranade )
for mor e information .
Thes e are connecte d to Ranjak a Pitt a tha t als o work s in the
liver . Thes e are connecte d to Alochak a Pitt a whic h govern s the
eyes .
Thes e are connecte d to Sadhak a Pitt a whic h govern s metabolis m in the brain .
CHAPTER 3
Natu r e
an d Classificatio n
sites along the spine). In fact, every point on the body is potentiall y a
marma point becaus e the entire skin or surface of the body is itself a
marma or sensitiv e region . On e could say that the skin itself is the
marma , linking all the other marma s together .
As Vata and Prana are held in the each joint can also be viewed as
a potentia l marma region . Our interna l organs have additiona l marm a
points , either directl y connecte d to them or connecte d by reflex point s
that can affect them from a distance . On top of such universall y share d
marma points, each person will have his or her own unique sensitiv e
points dependin g upon weight , frame, posture , diet, behavio r and age .
Therefore, we should not look at marma s in a rigid way, though the clas •
sical 107 marma s are a good foundatio n to start with. The same prin •
ciples of marma therapy can be applied to the extra marma s as well .
smalle r marma s can be called the larger marma s are more accu •
rately describe d as or
Table of Marma s
Below is a table of the main marmas . As you can note, most marma s are
named after their anatomica l position , which in severa l instance s occur s
on both sides of the body. This list will serve as an introductio n to how
marmas are viewed . Note Part II of the book for a detaile d descriptio n of
each marma and note Appendix 3 for a more detaile d examinatio n of the
Sanskrit meanin g of the marma name .
Definition s of Marma s
There are several classica l Ayurvedi c definition s of From thes e
we can see that marma s are related to the energie s of the body, mind ,
Prana and They are key connectin g points to all aspects of our
energies from the inmost consciousnes s to the outermos t physica l or•
gans .
1. Charak a defines marma s as sites where muscle , veins, ligaments ,
bones and joints meet together , though all these structure s need not be
34 Introduction to Marmas
Compositio n of Marma s
Marmas are classified according to their dominant physical constituents as
muscle, vessel, ligament, joint or bone-based regions. The descriptions
below follow except for the last category of Note Appen•
dix 3 for more information on this classification .
1. Muscle-based Marmas to muscle-based
structures like facia, serous membranes, sheaths and muscles .
Marmas, Their Nature and Classification 35
Channels carrying the doshas are more energetic than anatomical in ba•
and so anatomical correlations are only general. Sushruta notes that
single vessel carries Vata, Pitta or Kapha alone. All vessels to some
degree carry all three of the so their distinctions are only
general .
3 Ligament-based (Snayu to the tissues and
structures that bind the bones and muscles together. There are tour
types: ligaments proper , tendons, sphincter muscles and aponeuroses .
4. Bone-based Marmas (Astbi to bony tissue, can be
classified into bone s proper, cartilage, teeth and nails.
5 Joint-based Marmas (Sandhi to the joints, are impor•
tant sensitive on the body for both Prana and the Joint s
are classified into movable, partially movable and non-movable . These
can be complex or large marmas .
Sadya Death-Causing
Sadya Pranahara means taking the Prana or life-force
like the burstin g of a balloon. They are sites where Prana can be
quickly harme d and driven from the body. Significant injury to these
marmas can prove fatal within twenty-four and usually results in
severe pain along with loss of consciousness . These marmas are key
points of vitality like the heart , navel or bladder, said to be fiery or heating in
their degree of vulnerability. Whe n the heating power, bodily warmth and
power of circulation which they control is weakened, our lives are imme•
diately threatened. Injury to thes e main heat-holding marmas results in
severe symptoms ranging from interna l hemorrhage, coma, and irregular
heartbeat (head and heart marmas) , bloo d in urine, extravasation of
Marmas, Their Nature and Classification 37
blood or urine in peritoneal cavity (Basti marma), shock and pain. If the
injury is serious, the person may not live long.
1. Death-Causing
Kalantara Pranahara means the Prana or life-force away over
like causing a leak in a vessel. They are points at which Prana can
be remove d from the body in the long-term. Significant injury to these
marmas causes our Prana to gradually drain away and can prove fatal
after a perio d of two weeks or more. Injury to such locations harms ones
vitality in a significant but not immediately life-threatenin g manner.
These marmas are said to be both fiery and watery, or heating and cooling in
their degree of vulnerability in nature. Their fiery nature makes them vulner•
able but their watery nature protects them, so harm to vitality from their
injury is only in the long run. Such are points like Simanta (skull points) or
points on the chest (Stanamula and Stanarohita) which are sensitive but
have the protection of bones or muscles .
3. If Pierced
(Fatal If Pierced) marmas can prove fatal if the point is
pierced. Traditionally , it is said that if a foreign body or weapon becomes
lodged at these points, it is life-threatenin g to remove it. This highlights the
danger of damaging these points. These marmas are key points of vitality
said to be airy in their degree of These are important Prana
points on the head, like Sthapani (the point between the and so can
cause severe pain or injury as well as disturb the mind. They hold and
protect the life-force or but if punctured allow it to
quickly leave the body, causing severe harm.
5.
marmas result in recurrent or constant pain,
depending upon the severity of the injury, which gets aggravated when
the marma region is touched, moved or otherwise affected. Thes e
38 Introduction to Marmas
M ar m as , C h a k r a s a n d N a d i s
There are three levels of energy centers that link the body to the mind and
higher chakras , the nadis and the marmas . Th e
chakras are the energ y centers of the subtle body that are located along the
spine. They are the subtles t of the three, being of the nature of pranic or
centers' rather tha n mere physica l location s (which is why their
actions are seldom perceptibl e at a physica l
The nadis are the subtle channel s that run from the chakras to variou s
points on the body and which energiz e our physiologica l They are
42 Introduction to Marmas
We will not go into great detail about the because this informa•
tion is covered in many However, we have presented their main
factors of correlation relative to the marmas in a table below, including the
elements, sens e organs, motor organs, sense qualities, nadis, and bodily
systems relativ e to each .
The important point to remember here is that through treating their re•
spective marmas, we can treat the nadis, elements, sense and motor organs, and
other factors associated with the chakras. Fo r example, through treating the
marmas in the region of the navel, one can work on the fire element in the
body, including the digestive fire (Agni) and organs of the digestive sys•
tem, the sense of sight and the feet as a motor organ. Relative to the nadis
referred to in the table, these will be explained shortly.
M a r ma s a n d t h e
F o u r t ee n N a di s
Along with the seven chakras, the Yoga sys•
tem emphasizes fourteen nadis or channels
of the subtle body. Eac h nadi is identified
by a point, aperture or orifice on the sur•
face of the body that connects to it. All
nadis begin at the root or base of
spine, mov e parallel to th e Sushumna ,
which is the central nadi running up the re•
gion of the and branch out from the
Sushumna at variou s places. Apart from
the Sushumna, the mos t important nadis
are the Pingala and the Ida which, through
the breath, govern the energy flow on the
right and left sides of the body. Eac h nadi is
connected to certai n marmas. Through
these marmas, we can treat the nadi and
insure the prope r flow of Prana throug h it. Suc h point s are
very
Each chakra has a correspondin g nadi that carries its energy to variou s
portions of the body.
44 Introduction to Marmas
Extent Runs from the center of the root chakra to the tip of the
rectum. Supplie s Prana to the organs of elimination .
Apertur e Apertur e is the anus. Relates to the root or earth chakr a
and to Apana Vayu .
Marma Correspondin g marma is Gud a
2. Kuhu Chakra
Extent Runs from the base of the spine to the sex chakra and for•
ward to the end of the urethra. Supplie s Prana to
the urinar y and reproductiv e
Apertur e Apertur e is the penis or Relates to the sex or water
chakra and to Apana Vayu .
Marm a Correspondin g marm a is Bast i
3. chakra
Extent Runs from the base of the spine to the navel chakra and from
it throughou t the abdomen . Supplie s Prana to the di•
gestiv e system and digestiv e fire .
Apertur e Apertur e is the navel. Relates to the navel or fire chakr a
and to Samana Vayu, Pachaka Pitta, Ranjaka Pitta and
Kledaka Kapha. Support s the entire body through the
digestive system and Agni .
Marma Correspondin g marma is Nabhi (navel) .
4 . Varun a chakra
Extent Runs from the base of the spine to the heart chakra and from
it throughou t the entire body. Supplie s Prana to the entire
body, through the respirator y and circulator y systems and the
skin .
Apertur e Apertur e is the skin. Relates to the heart or air chakra and
to Vyana Vayu, Bhrajak a Pitta and Avalambak a Kapha This
nadi allows for the deeper feeling and knowing of the heart
to manifest .
Marma Main marma is Hridaya as well as other marmas in
the chest .
Marmas and the Practice of Yoga 45
5. Sarasvati chakra
Extent Runs from the base of the spine to the throat chakra ,
branching out to the tip of the tongue. Supplie s Prana to
the throat, mouth, tongue and vocal organs .
Apertur e Apertur e is the mouth and throat in general . Relates to the
throat or ether chakra, to Udana Vayu and to Bodhak a
Kapha. This nadi, as the name indicates , gives the powers of
speech, song, taste, wisdom and mantra .
Marma Correspondin g marma is the tip of the tongue, which is not
one of the classica l 107 marmas . A reflex point for the
Sarasvati nadi is in the middle of the jaw below the lips .
Marmas in the throat region like and Manya relat e
to
Sushumna chakra
Extent Runs from the base of the spine to the top of the head, with
many nadis branchin g out from it in the region of the third
eye. Energize s the spine, the brain, the nerve tissue, and
support s the bone tissue .
Apertur e Apertur e is the eyes, specificall y the point betwee n the eyes
or third Collect s and distribute s the energy of all the
nadis , particularl y the eight right-lef t predominan t nadis.
Connecte d to Prana Vayu, Sadhak a Pitta and Tarpaka
Kapha , Prana, Tejas and Ojas .
Marmas Main marma s are Sthapan i (third eye) and Adhipat i
(crow n
Specia l N ad i s fo r t h e Thir d Ey e
The third eye or Ajna Chakra is the origin of six nadis that supply the
senses, two for each of the nostrils , eyes and ears .
1. nad i
Extent Branche s out from the third goes to the right nostril ,
which is its orifice, and supplie s Prana to it. Also govern s
the right nasal passage .
Effects Driving pranic channe l for fiery and Pitta activitie s of all
types from digestio n to critical thinking . Also related to the
root chakra which govern s the sense of smell. Supplie s en-
46 Introduction to Marmas
ergy to the right side of the body, stimulatin g all the righ t
side nadis ,
Marm a Mai n marm a is the righ t Phan a marma .
2 . Ida nadi
Extent Branche s out from the third eye, goes to the left nostril ,
which is its orifice, and supplie s Prana to it. Also govern s
the left nasa l
Effects Main Prana channe l for watery and Kapha function s from
tissue developmen t to sleep. Govern s inspired or visionar y
speech. Causes the whole body to be nourishe d throug h
Prana. Also related to the root which govern s the
sense of smell. Supplie s energy to the left side of the body ,
stimulatin g all the left side nadis .
Marma Main marma is the left Phana marma .
3. Pusha nadi
Extent Branche s out from the third eye, goes to the right eye ,
which is its orifice, and supplie s Prana to it. Ruled mainl y
by Prana as the main power of the senses .
Effects A very importan t nadi because the soul dwells in
the righ t eye during the waking state. Meditatio n upon the
Seer in the right eye is a major approac h to Self-realizatio n in
Yoga . Relates to Alochak a Pitta (the form of Pitta gov• erning
the eyes) and to the navel chakra, which govern s the sense
of sight .
Marma Main marma is the right Apanga marma .
4. Gandhari nadi
Extent Branche s out from the third goes to the left
which is its orifice, and supplie s Prana to it.
Effects Promote s dream, imaginatio n and creative vision. Also re•
lates to Alochak a Pitta and to the navel chakra whic h
govern s the sense of sight .
Marma Main marma is the left Apanga marma .
Marmas and the Practice of Yoga 47
5. Payasvini
Extent Branche s out from the third eye, goes to the right ear ,
which is its orifice , and supplie s Prana to it. Also govern s
the righ t Eustachia n
Effects At the right ear we hear the inner sounds of Yoga or
the music of the soul. Connecte d to the throat chakra which
govern s the sense of hearing .
Marma Main marma is the right Vidhur a marma .
6. nadi
Extent Branche s out from the third eye, goes to the left ear, whic h
is its orifice , and supplie s Prana to it. Also govern s the left
Eustachia n
Affects Increas es faith and makes us receptiv e to higher devotiona l
influences. Also connecte d to the throat chakra which gov •
erns the sense of hearing .
Marma Main marma is the left Vidhur a marma .
Th e T w o N a d i s fo r t h e A r m s a n d Leg
s
Two special nadis supply Prana to the right and left sides of the body and
the arms and legs. Many differen t marma s occur in the field of these two
nadis, which are very importan t for marma therapy . They relate to Vyan a
Vayu or the outward-movin g vital air, though which our Prana radiate s
out and interface s with the environment . They are connecte d to both the
navel and heart chakras , which govern the hands and feet as motor or•
gans and the flow of energy throug h them .
Yashasvat i nad i
Extent Runs from root chakra to the navel chakra where it branches
out. Supplie s Prana to the right foot and right hand. Its
energy comes to a center in the middle of the right hand and
foot and from there radiate s out to the five fingers or toes ,
ending primaril y in the right thumb and
big
Apertur e Aperture s are the tips of the right thumb and big toe .
Effects There is a strong healing energy potentia l throug h the palm
of the right hand, which like the right eye relates to
48 Introduction to Marmas
2 . Hastijih v a nad i
Extent Runs from the root chakra to the navel chakra where it
branches out. Supplies Prana to the left foot and left hand.
Its energy comes to a center in the middle of the left hand
and foot and from there radiates out to the five fingers or
toes, ending primarily in the left thumb and big
Apertures Apertures are the tip of the left thumb and big toe.
Effects The energy of the left hand is more cooling, soothing and
nourishing than that of the right and is watery in nature.
This nadi relates to Vyana Vayu, Bhrajaka Pitta and
Sleshaka Kapha .
Marmas Main marmas are Kshipra and Talahridaya on the left side
of the body on both the hands and the feet. Fo r all the
marmas on the left side of the body, it is important to
keep the energy flow in this channel clear and constant .
M a r m a a n d A s a n a P r a c t ic e
One of the main purposes of the asana practice (Yoga postures) is to insure the
right flow of Prana through the various marma regions. As many marmas are
located in the joints, asanas help keep the marmas clear and energized .
Therefore, it is important for an effective asana practice to consider the
condition of the different centers in the body, aiming at bringing
better circulation to those marma regions that are stiff or Marma s
that are sore indicate the need to exercise the surrounding muscles and
joint s proper/y. Below are a few suggestive indications as this is an
importan t topic in itself outside the main scope of this book. Please exam-
Marmas and the Practice of Yoga 49
M a r m as , P r a t y a h ar a a n d P r a n a y am a
Marmas as pranic centers can be easily affected through Pranayama .
Through Pranayama or yogic breathing we increase the flow of Pran a
through the chakras, nadis and marmas. Mos t notable in this regard is the
practice of We can use the right nostril
breathing (breathing in throug h the right nostril and out through the
which is heating in nature, to energiz e the marmas on the right side of the
50 Introduction to Marmas
body. We can use left nostril breathing (breathing in through the nos•
out the right), which is cooling in nature, to energize the
marmas on the left side of the body. Anothe r metho d is to use
to open the marmas in the region of the head .
Yet perhaps the main aspect of Yoga practice that actively considers the
use of marmas is Pratyahara, th e fifth of the eight limbs of Yoga .
Pratyahara mediates between the outer factors of
Asana that works upon the physical the inner factors of
specifically Dhyana or meditation that works upon the mind. Pratyahara is the
door between the oute r and inner aspects of Yoga that allows us to turn our
energy inward. Its role is crucial in taking Yoga practice from a mere
physical exercise to a true spiritua l discipline. Pratyahara is placed be•
tween Pranayama or prani c energization , the fourth limb of Yoga, and to
or mental concentration , the sixth limb of Yoga. It serves to take
the Prana inward, which frees it for both spiritual and healing purposes .
Pratyahara literally means like a turtle withdrawin g into
its shell. It refers to various internalizatio n exercises designed to control
the senses and motor organs and introvert the mind. Such Pratyahara
practices includ e closing the eyes and ears to look and listen to the inner
lights and sound s withi n and the practice of silence or not speaking
in order to control the vocal organ. Common physical forms of Pratyahara
consist of relaxation and releasing the energy in vari•
ous muscles and joints, whic h affects related marmas. This clears the en•
ergy in the organs and system that the marmas control .
We can understand the relevance of marmas and Pratyahara when we
consider the marmas as control points', through which Prana and the
variou s organs of the body can be influenced. Each marma has corre•
sponding organs , systems, senses, nadis and chakras that it rules over.
Through working on the particular marma, we can control or affect these
factors in various therapeuti c
The great yogic text, Vasishta contains an important sectio n
explaining the use of specific marmas for the practice of Pratyahara. It
states, "Great yogis ever praise Pratyahara as concentratio n (Dharana) on the
eighteen marma places that hold Drawing the Prana from each of
these place s is said to be the best form of Pratyahara. " We have included a
translation and summar y of the materia l as it is not availabl e in
T h e E i g h t ee n Y o gi c M a r m a R e g i on s a n d
C o r r e s p o n d in g M a r m a s
Toes Kshipra marm a
Ankles Gulpha (ankle) marm a
Marmas and the Practice of Yoga 51
Marm a Meditatio n
Below is a marma meditatio n using marma points accordin g to this yogi c
teaching. Samhita states, "One should practice concentratio n by
Introduction to Marmas
drawin g one's Prana by the power of attentio n from each of these marm a
To do this practice the following method carefully , using inhala•
tion and exhalatio n at eac h marm a region , muc h like flexing and
relaxin g of the
Direct your attentio n to your toes. On inhalation , gather your energ y
there. On exhalation , release it. Feel your toes energized , healed and
relaxed.
2. Move your attentio n to your ankles. On inhalation , gather your energ y
there. On exhalation , release it. your ankles energized , healed and
relaxed.
Move your attentio n to the middle of your On inhalation , gather
your energ y there. On exhalation , release it. Fee l your calves ener•
gized, healed and relaxed .
4. Move your attentio n to the base of your knees. On inhalation , gathe r
your energy there. On exhalation , release it. Feel the base of you r
knees energized , healed and relaxed .
5. Move your attentio n to the middle of your knees. On inhalation , gathe r
your energy there. On exhalation , release it. Feel the middle of you r
knees energized , healed and relaxed .
6. Move your energy to the middle of your thighs. On inhalation , gathe r
your energy there. On exhalation , release it. Feel your thighs ener •
gized, healed and relaxed .
7. Move your energy to the root of your anus. On inhalation , gather you r
energy there. On exhalation , release it. Fee l your anus energized ,
healed and relaxed .
8. Move your energy to the middle of your hips. On inhalation , gathe r
your energy there. On exhalation , release it. your hips energized ,
heale d and
9. Move your energy to the root of your urethra . On inhalation , gathe r
your energy there. On exhalation , release it. Feel your urethra ener •
gized, healed and relaxed .
10. Move your energy to your navel. On inhalation , gather your energ y
there. On exhalation , release it. your navel energized , healed and
relaxed.
Move your energy to your heart. On inhalation , gather your energy
On exhalation , release it. your heart healed and
relaxed .
12. Move your energy to the root of your throat. On inhalation , gathe r
your energy there. On exhalation , release it. Feel your throat ener -
Marmas and the Practice of Yoga 53
M a r m a a n d t h e U s e o f M a n tr
a
Besides their usage for spiritual and yogic purposes, mantras have a wide
application for healing purposes. Mantra therapy or Mantra Chikitsa is
commonly used in all branches of Ayurveda and considered one of the
most important Ayurvedic therapies for all types of diseases. Mantras fa•
cilitate the flow of Prana through the marma points and are another im•
portant tool of marma therapy .
Mantras have a special application to protect marma points. They can
create a protective covering or armor, called in Sanskrit, at a psy•
chic or pranic level to shield various Many meditationa l kavacha s
have been designed for this purpose, using certain mantras or names of
God to protect the vulnerable parts of the body. Kavachas are common in
54 Introduction to Marmas
Tantric texts where they occur in a great variety. Another practice is that of or
consecration , where various parts of the body like the heart and forehead
are touched with the hands along with the recitation of mantras in order to
dedicat e those areas to the deity. This is another important tool
both of ritual and psychic healing .
Fo r the sake of brevity and simplicity we will discuss only a few simpl e
mantras. These are among the most energetically powerful as well as the
easiest mantras to The Mantra Purusha, which correlates the fifty root
th e th e parts th e also
be used for this if one wants to be more
I m p o r t an t B i j a ( S e e d ) M a n t ra s a n d U s a g
e w i t h M a r ma s
• The mantra H U M (pronounced rhyming with room) is Varma
the seed sound of protection, possessing a fiery and wrathful na• It
is used specifically to protect marma points and is the most important
mantra in this regard. The mantra H U M can be repeated relative to
any marm a that one wants to protect from injury or from energy loss.
It can be used along with the marma meditation practice outlined above
to create a protective field of mantra around the
physical body and the Visualize this mantra as creat•
ing a deep blue protective force that can ward away all negativity, dis•
ease or debility. Chanted with a shorter u-sound, as in the word
H U M has a more fiery energy for purposes of warming the marma s
and increasing Agni or fire at their locations .
• The mantra OM is Prana or the seed sound of energy and vitality. It
can be repeated relative to any marma one wants opened, cleared and
released. It carries the immortal force of the higher Self and is
expansive and ascendin g in its Usually it is visualized as golden in
color and as carrying a solar force of life and intelligence .
• The mantra AI M (pronounced is Guru bija, the seed sound of
speech, guidance and concentration . It can be used for directing men•
tal energ y and healing intentions to any marma point. It holds the
Sarasvati energy, the energy of knowledge, wisdom and creativity, and is
white in color .
• The mantra (pronounced is the seed sound of
shakti, the power of action and represents electrical or lightning force. It
can be used to stimulat e and energize any marma with pranic power. It
holds the Kali energy, the energy of transformation , internalizatio n and
spiritua l awakening, which is also the power of Yoga, and is dark blue in
color .
Marmas and the Practice of Yoga 55
Ho w t o U s e T h e s e M a n t r a s
Choose any one of these mantra s that you find suitable to work with .
Chant it for a minimu m of 10 8 times (or multiple s thereof ) for one mont h
(preferably the period betwee n two new Meditat e upon the
marma you are focusin g on and repeat the mantra along with the breath,
energizing the marma on inhalatio n and releasin g or expandin g it on exha•
lation. Fo r example , mentall y repeat the mantra H U M on inhalatio n
while visualizing the marma filling with a protectiv e while on exhala•
tion sprea d that protectiv e force from the marma to around the body as a
whole .
One can also use these mantra s relative to the eightee n marma region s
mentioned above. A good method is to use the mantra OM on inhalatio n in
order to gather energy in the marma region, and the mantra H U M on
exhalation to protect and fortify the On e can visualiz e OM as
creating a golden light to energiz e the marma and H U M creating a dar k
blue light to protect it.
Mantra s fo r t h e Fi v e E l e m e n t s
The body can be divided into five regions relative to the five elements . We
can treat the element s in the body accordin g to the marma s in the portio n
that relate s to
1 . MARMAS I N T H E R E G I O N F R O M T H E T O TH
E KNEES B E L O N G T O T H E EART H ELEM EN T .
Key marma : Talahriday a on the feet .
Key mantra : LA M (pronounce d as in
56 Introduction to Marmas
2 . MARM A S I N T H E R E G I O N F R O M T H E KNE E S T O T H
E AN U S B E L O N G T O T H E WATER E L E M E N T
Key marma : marma on the middle of the thighs.
Key mantra : VA M (pronounce d as in
3 . MARM A S I N T H E R E G I O N F R O M T H E AN U S T O T H
E HEA R T B E L O N G T O T H E FI R E ELEM EN T .
Key marma : Nabhi (navel) marma on the navel .
Ke y mantra : RA M (pronounce d rum as in
MARM A S I N T H E R E G I O N F R O M T H E HEA R T T O T H
E M I D D L E O F T H E EY EBR O W S B E L O N G T O T H E AI R
EL EM EN T .
Key marma : Phana marma on the nostrils .
Ke y mantra : YA M (pronounce d yum as in
5 . MARM A S I N T H E R E G I O N F R O M T H E M I D D L E O F T H
E BRO W S T O T H E TO P O F T H E H E A D B E L O N G T O T H
E ET H E R EL EM EN T .
Key marma : Adhipat i marma on the head .
Ke y mantra : H A M (pronounce d hu m as in
The seed mantra s of the five element s can be used to treat the marma s in
their respectiv e region s of the body. On e can use the seed sound of Eart h
LA M to strengthe n marma s on the feet like Talahriday a marma . One can
use the seed sound of Water VAM to strengthe n marma s on the thighs like
Urvi marma . On e can use the seed sound of Fire RA M to strengthe n
marmas in the middle of the body like Nabhi marma One can use
the see d sound of Air YAM to strengthe n marma s in the chest and throat
like Hriday a marma On e can use the seed sound of Ether HA M
to strengthe n marma s in the head like Adhipat i marma .
Anothe r method is to use the seed sounds of the element s in order to
increase the elemen t require d to heal any marma . Fo r example , if one
wants to increas e the fire elemen t in the navel to stimulat e the power of
digestion, use the mantra RAM . If you want to increas e the water elemen t in
the nave l for counterin g acidity , use the mantr a
You can also use these mantra s along with alternat e nostril breathing .
Fo r the mantra RA M can be repeate d upon inhalatio n throug h
the righ t nostril to increas e the fire elemen t on the right side of the body.
Similarly, the mantra VAM can be used along with exhalatio n throug h the left
nostri l to increas e the water elemen t on the left side of the body. Or one
can use the mantra H A M with alternat e nostril breathin g to increas e
Marmas and the Practice of Yoga 57
ether element in the entire body. In this way one can direct the ener•
gies of the five elements to either or both sides of the body and their corre•
sponding sensory and motor organs .
M a r m as , C o lo r a n d G e m T h e r ap
y
The use OTA
Ayurvedic healing , particularly relative to Tantra and its energetic prac•
tices that work to harnes s the secret forces of Gem s are specificall y
referred to as Mani and provide one of the three main factors of Ayurvedi c
healing along with herbs and mantras. While some Ayurvedic doctors to•
day who are trained in modern medicine may not use it, many traditiona l
Ayurvedi c practitioners as well as followers of energetic healing in the
West find great value in these subtle therapies. Color and gem therapy can be
used on marmas. Light is able to stimulate marmas in various ways
depending upon its source and its color .
GOL D
Energetics : increase s Tejas and Oja s
Good for energization , pain relief, stimulation , and spiritualization , also
promotes growth the tissue development . Transmit s a solar force .
YELLOW
Energetics :
Goo d for balancing , clearing , nourishin g and groundin g energy .
GREE N
Energetics : PK-V+ , increase s Pran a
Goo d for giving vitality , promotin g Prana, cleansin g the blood, calmin g
the nerves, balancin g the mind and stoppin g pain .
WHIT E
Energetics : PV-K+ , increase s Oja s
Good for balancing , nurturin g and increasin g tissues and bodily fluid s
(Kapha) .
Th e Use of Crystals
Crystal s are easy to use for marma therapy . They are not expensiv e and can
be found in sufficien t size (ten or more carats) to have a good effect. Pol •
ished stones are not necessary , though they can be more A crys•
tal can be placed on one marma , while the practitione r is workin g on an•
other. A simple method is to tape the crystal on the respectiv e marma,
using a soft tape that doesn't damage the skin. Placing larger crystals on
large marma regions like the heart or navel is another method . One can
use the point of a crystal to stimulat e a marma point, and the flat face of
the crysta l to calm it.
Marmas and the Practice of Yoga 59
C L E AR C R Y S T A L
Useful in clearing , energizin g and opening marmas , making them re•
ceptiv e to healin g
M I L KY C R Y S T A L
Has a nourishing , moistenin g and calming lunar energy. Builds tissue s
and increase s bodily fluids.
R O SE C R Y S T A L
Warms , energize s and stimulate s the circulatio n at marmas . Strength •
ens the blood .
C I T R I NE
Strengthens , tonifies and builds energy in marmas . Improve s vitalit y
and immun e
A M E T H Y ST
cleanses , purifies and detoxifie s marmas . Goo d for acute pain or
infection .
Primar y G e m s
For these stones, cut gems are preferable , which can be expensive . Uncu t
or unset stones can be used but may not be as strong in their affects. Cu t
gems can be used in small sizes, but should generall y be at least one carat in
size. Uncut stones should be used in larger sizes, preferabl y over five
Lik e crystals they can be temporaril y taped over marma Or
the therapis t can hold the gem on the marma point using his thumb or
middle finger for a minute or two .
However , it is more effectiv e to keep such primary gems on marm a
points for a period of a month or longer for stronge r action. Some marma s
like those on the hands, arm, neck or heart can be treated by wearing rings ,
bracelets, bangles or pendant s which touch them. For this it is best to have an
open setting for the gem in which the gem can directly touch the skin. Such
a gem is an importan t consideratio n when• ever
prescribin g the use of gems .
Substitut e stones to these primary expensiv e gems can be used muc h
like the crystals mentione d above. The usage of primary gemstone s is de•
fined astrologicall y accordin g to the rules of Vedic astrolog y
which can be examine d for more informatio n on the Such gem s
60 Introduction to Marmas
usually require an examination of the birth chart and should not be pre•
scribed according to Ayurvedic indications alone.
in the chart below; P Pitta, K Kapha, V Vata
R U BY
Substitutes: red garnet, sunston e
Energetics: Increases and Tejas
Transmits a powerful solar force to warm and stimulate pro•
moting circulation, energy flow and relieving pain, strengthening the
heart.
P E A RL
Substitutes: moonstone, milky crystal, cultured pearl s
Energetics: increases Ojas
Transmits a gentle lunar force to cool, lubricate and nurture marmas ,
counterin g drynes s and debility, strengthenin g the lungs and soothin g
the
R ED C O R A L
Substitutes: carnelia n
Energetics: P+(slightly) VK-, increases Ojas and Tejas
Transmits a Mars force to warm, strengthen and energize marmas .
Helps build the blood, muscles and bone and improves male energy.
E M E R A LD
Substitutes: peridot, jade, green tourmalin e
Energetics: generally balancing, increases Prana
Transmits a Mercury or pranic energy to relieve pain and tremors, and
counter mental or nervous agitation at marmas, calming for children .
Helps heal injured marmas .
Y E L L OW S A P P H IR E
Substitutes: topaz, citrin e
Energetics: generally balancing, increases Ojas
Transmits a Jupiter energy to fortify, tonify and build good quality tis•
sue at marmas, promoting vitality and longevity. Goo d for Ojas. Per-
Marmas and the Practice of Yoga
S A P H I R E Co n t i n u e d
haps the best strengthening stone for general usage, particularly good
for the elderly .
DI A MO ND
Substitutes: white sapphire, zircon, clear quartz crysta l
Energetics: PV-K+, Increases Ojas
Transmits a Venus energy to clear, energize, and strengthen marmas ,
bringing the energy of Ojas (higher Kapha force) to them. Also im•
proves female energy and strengthens the bones .
B L UE S A P P H IR E
Substitutes: amethyst, turquoise, lapis lazuli
Energetics: PK-V+
Transmits a Saturn energy to cool, cleanse, detoxify and calm the energy at
marmas. Helps heal injured marmas, inhibiting bleeding and stop• ping
infection .
S a c re d S t o ne s a n d Y a n t ra
s
Other special stones can be used to heal marmas as well. One can use
(Shiva stones) or (Vishnu stones), special small
egg shaped rocks from rivers
and mountains in India .
These also help stabilize and
heal marma points. Fo r this
purpose, small stones can be
used of one to three inches in
size. Or you can use any sa•
cred stones tha t you ma y
have. The important thing is
you are connected to the
healing power of the
The Earth energy of such
stones is very good for bring•
ing calm and stabilit y to
pranic energy through th e
marmas. They are particu•
larly good for counterin g
62 Introduction to Marmas
Vata dosha. They help conduct the healing energy from the Earth which in
turn is connected to that of the stars and planets .
Another method is to place small yantras on Yantras are meta l
made with copper but also with silver, gold or various al•
contain geometrical designs, mainly triangular in nature, along
with inscribed mantras. Yantras serve as conductors for spiritual and cos•
mic energies. Yantra, dedicated to the Sun, which represents Prana, is
importan t in this respect. It consists of a six-pointed star with a in the
middle along with various inscribed mantras for the Sun. Another im•
portant healing yantra for marma therapy is the Sri Yantra sacred to the
which consists of five upward facing and four downward facing
triangles. It can be used with the mantras or
Such yantras are often available where Ayurvedic, Vedic astrology or
Puja supplies are sold. Generally one should use small yantras of one or
two inche s in size for treatment energizing them with the appro •
priate These are most commonly found made out of coppe r
which is a good metal for conducting pranic energy .
Note Yoga and Ayurveda (Frawley ) chapte r for mor e informatio n on the
chakras . Note Yoga and Ayurveda (Frawley ) chapte r for mor e informatio n on
the nadis .
Note Yog a for Your Type: An Ayurvedic Approach to Your Asana Practice (Frawle y and
Vasishta Samhita for descriptio n of Pratyahar a on eightee n marm a regions .
Vasishta Samhita IV.61
Note Yoga and Ayurveda (Frawley ) chapte r 17 for informatio n on the Mantr a Purush a and the use of
mantras . Note Astrology of the Seers (Frawley ) chapte r for informatio n on use of gem s in Vedi c
astrology .
C H A P T E R 5
Ayurvedi c therapy combine s all factors of right living, outwardl y and in•
wardly, as well as every type of healing modalit y for body, mind and Prana. It
is perhap s the world's most comprehensiv e and integra l healing system ,
going to the roots of our being on physical , psychologica l and spiritua l
levels, and our connection s with the greater univers e of consciousnes s in
all these areas .
Broadl y speaking , Ayurvedi c therapie s can be divided either into
ods for treatin g applied mainly in a clinica l setting , or
maintenance methods ' that we can do on our own as part of a harmoniou s
While marma therap y is part of Ayurvedi c clinica l
aspects of it can be safely used as part of for treatin g
our friend s or ou r famil y
Ayurvedi c method s for treatin g disease are classifie d into two groups :
those for removin g toxins and reducin g excess tissues , which are calle d
methods' and those for restorin g vitality and re•
building deficien t tissues , which are called method s '
(Brimhana). Reductio n therapie s include method s for increasin g Agni,
reducing and decreasin g the dosha s of Vata, Pitta and Kapha .
Tonification method s aim mainly at increasin g the tissues but also aid in
revitalization and rejuvenatio n strengthe n immunit y and pro•
mote longevity .
Followin g this therapeuti c model, many types of marma therapy hav e
arisen that cover the entire range of natural treatmen t modalitie s includin g
the use of massage , oils, herbs and variou s instrument s like needle s to
stimulate marma points. Marma therapy can be employe d as part of daily
and seasona l life-style practice s or part of com•
plex clinica l procedure s to eradicat e the doshas Beside s
treating the body, marma therapy can be used for pranic healing or energ y
64 Introduction to Marmas
medicine in various forms. It can also be used for calming the mind, calm•
ing the emotions and stress reduction. Marma therapy is a great aid for
Yoga and meditation, facilitating the opening up of consciousnes s on an
inner level.
Marma therapy is usually supplementar y to other Ayurvedic
whethe r constitutiona l or disease focused, applied along with them for
added enhancement . We have already examined in the previous chapter
the yogi c methods of marma therapy. Here we will examine the medical
methods. We can identify ten main medical methods of treating marmas,
which can be divided into three groups .
I I . H e r ba l M e t h od s
5. Lepa or Applying Herbal of herbal pastes like sandalwood,
turmeric and ginger or various herbal ointments on different marmas .
6. Herbal herbs internally in the form of pills and decoc•
tions as well as applying them externally to marmas in the form of poul•
tices (whic h overlap s with the use of herba l
III . Us e of I n s t r u m e nt
s
7. Sira Vedha (Vessel Piercing) and (vedha) of veins
or vessels particularl y blood-lettin g or bleeding of marm a
Marmas, Massage, Aroma Therapy and Pranic Healing 65
hand, a practitioner with little development of Prana may not be very ef•
fective, even if technically correct in their treatment .
M a rm a O i l M a s s ag e
Abhyanga or massage is the main Ayurvedic method of treating marmas. It
employs not only massage techniques but also the use of special massage
oils, to which special herbs and aromas may be added to extend the heal•
ing energy to all regions of the body. Abhyanga combines the power of
therapeutic touch along with the medicinal properties of herbs and
aromas.
Fo r the strongest treatment level, massage of specific marmas is con•
ducted along with whole body massage as an added enhancement . Whol e
body massage opens marma energy in general and makes individua l
marmas more accessible for treatment. Another method consists of
giona l massaging the area of the body where the marma is
located. This means that a facial or head massage can be given before
treating marmas on the head . Similarly, massages of the arms and hands,
legs and feet, or back or front of the body can be given before treating the
marmas located in those areas. Such regional massage helps open the en•
ergy in that part of the body and make s specific marma massage more
effective. It is also not as time-consumin g as whole body massage. How•
ever, individual marmas can be massaged by themselves without any addi•
tional massage as a limited or quick form of treatment .
The different methods of Ayurvedic massage are prescribed according to
season, environmenta l conditions, disease condition and individua l
constitution. We will define them here mainly according to doshic consti •
tution.
M a r m a M a s s ag e
Marmas are sensitive areas, so massage should be done carefully, using
mainly the thumb, which projects the main pranic power of the hand.
However, the knuckle, wrist, palm of the hand or heel of the foot can be
used in certain conditions, particularly to cover larger regions. The dura•
tion of massage for marma points should be at least three to five minutes
twice a day. Fo r massage two important rules should be remembered .
1. Perform th e massage motion in a clockwise motio n when tonification or
strengthening th e internal organs and tissues is th e aim .
Imagine putting a clock on the body of the patient and then follow the
movement of the clock's hand forward from right to left as it progresses
from 12 to 1, 2, 3 and so on.
2. Perform th e massage in a counterclockwise manne r when th e goal is to
Marmas, Massage, Aroma Therapy and Pranic Healing 67
Oil s f o r M a r m a M a s s a g e
Massag e often requires the use of heavy or fatty oils like sesame or al•
mond. Their oily or emollien t quality softens the skin and reduces friction ,
making the massage more pleasant . Such oils can penetrat e into marmas ,
loosen tension, relieve pain and bring nourishmen t to the skin and muscles in
the region .
Ayurvedi c oil therapy or employs differen t oils in various con•
texts to either strengthe n the patient or remove toxins, dependin g upon
the nature of the oil and the amount used .
• Most heavy oils like sesame or almond are heating in nature and are
generally used for Vata, which benefits from using them in larg e
amounts.
• Some oils are light and spicy and good for like mustard or saf-
flower. Heavier oils that are heating in nature, even sesame, can also be
used for Kapha but the amount applied should be small .
• Only a few oils are cooling in nature and are better for Such are
coconut, ghee (clarifie d butter) and sunflowe r oil .
• However , we should note that such heavy oils are not used, or used onl y
sparingly, in cases of (toxins in the digestiv e tract evidence d by
thick tongue coating) , when there is a cold, flu or fever, or in other
acute conditions . Heavy oils can suppres s Agni (the digestiv e and
help hol d toxins and pathogen s in the body.
M a s s ag e O i l s a n d D o s h i c I n d i c a t i o n s
Spe ci a l A y u r v e d i c M e d i c a t e d O i l s ( T a i l a s )
Ayurved a uses various medicate d oils called from meaning
sesame oil, which is the main oil base these are made with. Tailas consist of
fatty oils like sesame or coconut in which various herbs are cooked, some
of which like sandalwoo d or campho r may be aromatic . This allows the
68 Introduction to Marmas
properties of herbs to enter into the oil and add their effects. Herbs used
include tonics like ashwagandha , and shatavari and nervines like
and gotu kola. Tailas are usually named after the main herbs in
them like Ashwagandh a a sesame oil preparation dominated by the
herb They offer a greater herbal effect to the use of massage
oils. Tailas are often the best way to treat marmas because they combine massage
oils and herbs for a more powerful synergistic action. No t all of them have
pleasant aromatic properties , however.
A number of Ayurvedic massage oils are mentioned relative to the
treatment of marmas. These Tailas are listed in the Appendix Many of
these are now available from Ayurvedic stores and companies in the
Unite d
2 . A r o m a T h e r ap y
Aromatic oils have powerful effects upon marmas, serving to radiate their
influence to the different channels, organs and systems of the body and
mind . Aromas can penetrate deep into marmas and adjust their energy
level and frequency. They can reduce excess doshas or bring in subtle heal•
ing energies of Prana Tejas (primary and Ojas
Aroma therapy for marma points is both one of the most
powerful forms of aroma therapy as well as one of the best forms of marma
therapy.
Aroma therapy is a quick and easy method of working on marmas that
can be applied either by itself or as part of massage. Generally, it is stron•
ger if it is combined with massage of the point. On e can apply an aromatic
oil befor e massage in order to open the energy of the point. Or one can
anoint the marma with an aromatic oil once a massage is over in order to
help complet e and seal the treatment .
Applying an aromatic oil as a treatment in itself, one can anoint a
marma point as a kind of quick or instant treatment. This is particularly
good for acute conditions or if one does not have the time for a fuller
treatment. Us e cooling and sedating oils like sandalwood to relieve pain,
inflammation or irritation at the Us e warming and stimulating oils like
cinnamon or eucalyptus to remove cold and stiffness or to promote j
circulation in the region. Various pain balms like Tiger balm, which con• tain
mainly camphor , menthol or can be used this way as well.
Generally, it is best to work an aromatic oil into a marma region one's
fingers or even if little other massage will be done. Just as the case
of marm a massage , use a clockwis e motio n of massag e
strengthen the energy at a marma and a counterclockwis e motion to
duce it.
Som e aromati c oils like sandalwoo d can be used instea d of heavy
Marmas, Massage, Aroma Therapy and Pranic Healing 69
Type s o f A r o m a t i c Oil
s
Aromati c oils are of several major types. Most commo n are or pun•
gent aromati c These are usually heating in nature and good for reduc•
ing Kapha and Vata. Typica l spicy oils include basil, bay,
eucalyptus , ginger , heena, nutmeg , pepper, sage and thyme. Mos t oils that
derive from coniferou s trees are of this type as well, such as cedar, Hima•
layan cedar , fir, juniper , pine and spruce .
Some spicy oils are more aromati c than heating and can be used to
some degree for all three doshic types, with fewer restriction s on Pitta tha n
other spicy oils. Such oils include camphor , cardamom , cinnamon , cloves ,
coriander, cumin, fennel, mint, motherwort , rosemary , saffron , spearmint ,
turmeri c and
Anothe r importan t type of aromati c oils is oils', which are gener•
ally derived from flowers. These are good for reducin g Pitta and Vata but
can increas e Kapha. They are effectiv e for gynecologica l complaint s and
are tonics to the heart and the reproductiv e system . Such fragrance s are
evening primrose , frangipani , gardenia , honeysuckle , iris, jas•
mine, lily, rose and saffron.
Certain oils derived from tree resins have special healing propertie s for
treating injuries , pain, stiffnes s and arthritis . These are
often good for all three doshas and are particularl y useful for Vata and
Kapha. Such are frankincense , guggul, myrrh and shallaki , as well as the
resins of variou s conifer s (particularl y pines) .
A few oils are earthy and slightly in smell. These are particularl y
good for Vata and for stabilizin g of consciousnes s in condition s of shock or
hysteria. Suc h are garlic , onion , valerian , jatamams i and asafoetid a
Aromati c Oi l s a n d D o s h i c I n d i c a t i o n s
The followin g are generall y good aromati c oils for the differen t doshas .
Note that many fragrance s can help reduce all three doshas. The doshi c
applicatio n of aroma s is no t as stric t as tha t of food s or
Just as Ayurvedi c herbalis m employ s many diverse herbal formula s and
compounds, formula s combinin g several aromati c oils can also be devised .
Ayurvedic practitioner s often devise their own aromati c blends, just as
70 Introduction to Marmas
C o m b i n a t io n o f H e a v y O i l s a n d A r o m a ti c O i l s
Differen t oils and aromas have specific therapeutic effects that can greatl y
enhance the efficacy of massage. Fo r balancing the doshas, the following
oils can be used on differen t
TYP E INDIVIDUAL S OR CONDITIO N S OF HIGH
VATA (deficient tissues, tremors, pain or insomnia) :
This requires the use of heavy or fatty oils like sesame, almond or
castor oil. Warm aromatic oils like ginger and cinnamon or calming oils
like sandalwood or rose are also but generally Vatas require a liberal
application of heavier oils like sesame to really ground them. Some high
Vata types may be sensitive or disturbed by any strong even
which are usually good for thei r type.
Marmas, Massage, Aroma Therapy and Pranic Healing
How O i l M a s s ag e a n d A r o m a T h e r ap y C o m p ar e
Ayurvedi c massage is part of oleation (Snehana) therapy. Oleation is part of
detoxificatio n or reduction therapy (Shodhana) used for loosening tox• ins
in the bones, joints, muscles and skin. The use of hot aromatic oils or
herbs is part of sweating or sudation (Swedana) therapy, which is also part
of this same type of therapy. It aims at drawing toxins out through the
blood and skin. In Ayurveda, oleation and sweating therapies (Snehana
and Swedana) are used together to help draw the doshas out of the deeper
tissues and bring them through the circulatory system and into the diges•
tive tract for their elimination from the body by other therapeutic method s
the theory of Pancha Karma as explained in various books on
|
§ This means that oil massage and aroma therapy on marma points can
be viewed as a special or localized Snehana-Swedan a therapy. It can be
The use of heavy oils like sesame or almond is also part of Ayurvedi c
tonification therapy and is indicate d for condition s of low
body weight , poor tissue developmen t and high Vata. Fo r tonificatio n pur•
poses, it is importan t to combin e oil applicatio n to selected marma s with
whole bod y massage , using large quantitie s of oil. Oil drips to various
marma regions , particularl y the forehea d can be helpful as
well. Oil enema s (combinin g half a cup of sesame oil and half a cup of
warm water) are even more powerful as they work on site of accu•
mulation in the colon .
On the other hand, the use of hot spices and aromati c oils is part of
reduction therapy indicate d mainly for condition s of excess
body weight , high Kapha and (accumulate d It is part of
Ayurvedic palliatio n therapy , which aims at increasin g the di•
gestive power or in order to burn up toxin s (Ama). The use of hot
aromatic oils on certain marma regions is goo d for weigh t reduction ,
stimulatin g digestio n and promotin g
Oils and aromas can be used to manage differen t types of pain. Heav y
oils like sesame or almond are better for pain owing to weaknes s or stiff •
ness Ho t aromati c oils like ginger or eucalyptu s are better for pain
owing to cold or congestio n Cool aromati c oils like sandalwoo d
or khus (vetiver ) are better for pain owing to inflammatio n (Pitta) .
3. (Acupressure )
is another method of Ayurvedi c massag e meanin g
We can also call it Mardan a is particularl y suitable
for usage on marmas , especiall y smalle r points of one finger unit or less in
size (the majorit y of marmas) , where the bodily energy is concentrated .
Acupressur e consist s of applyin g pressur e to the marma , using the
thumb or fingers , particularl y the index or middle fingers , which can hold a
greater force. It is particularl y good for marma s on the extremitie s (legs and
arms) or on the head, which are of easy access. Acupressur e can be done
on sore or sensitiv e points (unless injured ) until the pain and tension is
released . On e can use the thumb or the nail of the thumb for a mor e
pointed This works well if combine d along with the index finger
for marma s like Kurcha that one can grasp from both sides. In larger and
deeper-seated marmas , like those on the hips or back, the elbow can be
used for greater pressur e when necessary .
The F i v e P r a na s
The five Pranas relate to the five We can use different fingers to
project the different types of Prana to various marma points .
• Prana relates to the thumb .
• Udana relates to the index finger .
• Vyana relates to the middle finger .
• relates to the ring finger .
• Apana relates to the little finger.
• The palm carries the energy of all five Pranas and of Prana itself.
The five Pranas have their different roles in massage. Prana itself affords us
overall energy. Udana allows our energy to move upward and holds the
body erect. Apana moves downward and reflects the force of gravity, giv•
ing stability and grounding us. Vyana moves outward, expanding and re•
leasing, while Samana moves inward, holding and conserving .
This means that we can use the force of Prana to energize that
74 Introduction to Marmas
which convey the pranic force of nature, are the main medicines
used in Ayurvedic treatment. Ayurveda uses herbs accord•
ing to their tast e (rasa) , heating capacity post-digestiv e effect
and other such Thi s allows herbs to target specific
doshas, tissues and systems in order to counte r disease and increase posi•
tive vitality. There are special herbs for treatin g all the system s of the body
and all
Herbs have their special usage in marma therapy. They can be applied
on the marma for direct treatment. Herbs can also be taken
internally to aid in healing at the marma In this way, a broad range of
herbal therapies can be used as part of marma therapy. A complete marma
therapy should alway s include the taking of herbs .
1 . M a rm a T h e r ap y w i t h H e r ba l P a s t e
s
Treatment by applying herbal pastes is called Lepa Chikitsa or
It is much like the western herbal usage of poultices, except in
Ayurveda generall y an oil like sesame is added to powdered herbs in order
make a paste. The oil allows the herbs to adhere better as well as helping the
herbal propertie s penetrate through the skin. Demulcent herbs like aloe
gel can be used instea d of oil, as can honey in some instances .
Herbal pastes help reduce swelling and pain when applied over an in•
jured marma. They afford strength and stability to injured bones and
joints. Pastes are sometimes applied after massage in order to seal the
energy of the treatment and continue its healing effects. There are three
types Lepa according to the thickness of the herbal paste :
paste
1. paste
3. past e
76 Introduction to Marmas
2 . H e r ba l T r e a t m en t o f M a r m a s
Ayurveda uses different herbal teas, powders and including a number of
special formulas and preparation s as part of its vast pharmaceutica l
industry . As marmas relate to key vital points on the body and important
vital organs, many herbs can be used in their treatment. Fo r treating
external application of herbs to the specific marma often goes
along with ingestion of the herbs in order to treat the body as a whole .
Note that the herbs and dosages recommended for internal usage are only
general. Please consult an herbal text for more precise information before
taking such
Two great herbs for overall treatment of marmas are turmeric and guggul.
Turmeric is excellent for all soft tissue injury, for improving healing at
marma points and increasing circulation to marma regions. Guggul is per•
haps the best overall herb for marma therapy, working well on both soft
tissue and bone injuries, relieving pain and restoring energy flow. It is ex•
cellent for keepin g marm a point s free of obstructio n or
1 . T r e a t m en t f o r P a i
n
Charaka indicated using special pain-relievin g or analgesic herbs (the
Vedana-sthapana group of herbs) for pain relief at different
Many herbs of a strongly spicy or bitter taste and aromatic nature have this
property .
• Important herbs in the pain-relievin g group include cloves,
guggul, shallaki, prasarini, nirgundi, jatamamsi, kadamba,
mocharas, willow , padmak a (wild Himalaya n ceda r (devadaru )
and
• Additional western herbs of similar properties are wintergreen , valerian ,
lady's slipper, kava kava, chaparral, birch, licorice and myrrh. The Chi•
nese herb is also very good .
• Ayurvedic formulas like Yogaraj Guggul joint pain) and
Guggul (for nerve pain) are great, if available.
Such herbs are generally taken internally in dosages of 1 - 3 grams three
times a day in the form of powders or herbal teas for short term but
please note their specific indications in various herb books. They can also be
applied in the form of a paste on the marma to be treated. Some are also
available in ointment form like Tiger balm, Ayurvedic pain balms and
ointments using wintergreen , mint , campho r or othe r pain-relievin g and
muscle-relaxan t
78 Introduction to Marmas
2 . T r e a t m e n t fo r Bleedi n g
Sushrut a as a surgeon indicate d various method s for controllin g bleedin g
including ligation of bleedin g vessels , cautery , pressur e bandages , col d
water or ice and the use of certain hemostati c or
Many such herb s can be found in nature .
3 . Swellin g an d Edema
To relieve swellin g and edema at the site of injury, Sushrut a suggest s sev•
eral differen t water-dispellin g herbs .
• Ayurvedi c herbs for this include stimulant s and diuretic s like turmeric ,
ginger, nirgundi , gokshura , Himalaya n cedar, mochara s and
shilajit , as well as leaves of lemon and onion .
• Turmeri c paste is good by itself and can be mixed with dry ginger pow •
der to promot e circulatio n to the region .
• Many diuretic herbs can be used internal ly like juniper berries, cubebs ,
plantain , uva ursi , coriande r or
• Pastes of certain tree resins like myrrh, guggul, fir or pine can be applie d
to the marm a for thi s
4 . T o Counte r Shoc k
Charak a suggest s using the Consciousness-holdin g (Samjna-sthapana )
group of herbs for revival from Such herbs are generall y spicy and
The Many Methods of Marma Therapy 2: Herbal Methods 79
in They open the mind and senses and allow the Prana to
nove throughou t the nervou s system .
• Such conscious-revivin g herbs are asafoetid a calamus ,
garlic , camphor , musk, bayberry , guduchi , jatamamsi , valerian ,
guggul, kola ) and ashoka , most of which
have strong odors as aromati c
• For quickly revivin g a person, have them inhale a snuff of hing (asafoe •
calamus or ginger powder. Hing is best and will bring down Vata as
well.
• Anothe r method is to crush a clove of garlic and put some of the juic e
at the base of the nostrils and in the mouth of the person. Or have the
person inhale a penetratin g aromati c oil like camphor , eucalyptu s or
menthol.
• Ayurved a has special eye creams or anjanas ) to apply
around the eyes. These are also very helpful .
• If shock is owing to cold or poor circulation , use warmin g stimulant s
like cayenne , ginger or mustard taken in the mouth .
• Once the patient is awake, have them drink warmin g and stimulatin g
herbal teas like ginger, cinnamo n or cardamo m to stimulat e their circu •
lation.
Once the patient is revived , give them a warm bath with a little ghee ,
sesame oil, milk or coconu t juice added to the bath water. This restores the
bodily fluids. Administe r a cool sponge bath using a little sandalwoo d oil
or powder when shock has occurre d owing to heat or fever .
Such herbs are sometime s taken internall y in the form of powder s or
herbal teas for short term usage. Some of these are powerful herbs like
camphor that should not be taken internall y except in very small
Please note their specific indication s in various herb books before usin g
1 them. They can be applied in the form of a paste or poultic e on the marm a
I to be treated.
6 . H e a l in g W o u nd s a t M a r ma s
Fo r healing wounds to there are many herbal combinations that
can be used both internally and applied externally to the site as pastes or
poultices .
• Turmeric or aloe gel can be used separately or mixed together. Man y
western herbs can be used the same way like comfrey, arnica and plan•
tain, much like the herbs mentioned above for stopping-bleeding . This is
mainl y for external application, but taking small amounts of the herbs
internally can also be helpful .
• Fo r injuries affecting the bones or joints herbs like myrrh, arjuna ,
nirgundi, guggul, kava kava or Siberian ginseng are good, both inter•
nally and externally .
• Fo r soft tissue damage and clearing out any stagnant blood, circulator y
stimulants like turmeric, saffron, angelica, rose and manjishta (mad•
der) are indicated. This is mainly for internal usage .
Honey applied externally is a simple and effective remedy to promot e
healing and stop infection. Ghe e and butter are also good for externa l
application in the case of burns and inflammation . To prevent scarring, the
long-term use of an oil like sesame or vitamin E oil is good, applied daily
until the wound is healed .
Fo r internal usage of the herbs mentioned above, again generally follow
the dosage of 1 - 3 grams three times a day in the form of powders or
herbal teas for short-term usage Please note their specific indications in
various herbals for more specific indications and for more long-term us•
age.
Two additional special Ayurvedic decoctions for injuries to marmas are
Marma Kashaya and Dhanvantara These are mainly for internal
Note Appendix 5 for thei r
The Many Methods of Marma Therapy 2: Methods
Please examin e book s on Ayurved a like the Yoga of Herbs tor informatio n on the Ayurvedi c view of herb s
and thei r usage .
Note book s like the Yoga of Herbs (Frawle y and Lad) and Planetary (Tierra) .
Charaka IV.47.
Samhit a Sutrasthan a XIV.36 .
Charak a Samhit a Sutrasthan a IV.48 .
section explains how to use the following Table of Marmas. Its
is on preparing the reader to effectively use the therapies indicate d
under each marma. It also contains tables and illustrations correlating the
marmas according to the subdoshas and channel-system s to aid in
broader Ayurvedic treatment strategies. We recommend going over it
carefully before proceeding to the individual marma descriptions .
The Table of Marmas describes each marma according to the Ayurvedi c
factors discussed in the first section of the book, as well as anatomically in
modern medical Fo r those unfamiliar with Ayurvedic terms such as
the doshas, subdoshas and srotamsi, please refer to the earlier chapters in
which these are Fo r the anatomica l terminolog y consul t a
dictionary if needed .
taking shower s or baths, which can follow in order to wash off any exces s
oil. However , it cannot substitut e for treatmen t by another , which bring s
in a differen t and potentiall y transformativ e pranic source .
Massage , aroma therapy and acupressur e are combine d togethe r un•
der one treatmen t section for each marma . This is because massag e oils
and aromati c oil s are usuall y use d alon g wit h massag e or
Oi l M a s s a g e
Oil applicatio n is usually the best treatmen t for condition s of high Vata or
for debility condition s generally. Remembe r to apply oils warm, particu •
larly for Vata. However , in cases of high Kapha, overweigh t or edema, it is
not always necessar y to use a massag e oil. In these cases, dry massag e is
usually better. Fo r simple treatmen t by oil marma s can be mas•
saged wit h the following oils :
• Sesame or almond oil for Vata types or condition s
• Coconu t or sunflowe r oil for Pitta types or condition s
• Mustar d or sesame oil (smalle r amounts ) for Kapha types or condition s
2. Aroma Therapy
The use of spicy, penetratin g oils is specific for condition s of high Kapha or
conditions of stagnatio n and congestio n generally. The use of sweet fra•
grances is specific for condition s of high Pitta or condition s of fever and
inflammation generally. Fo r simple treatmen t by aroma therapy , marma s
can be massage d or anointe d wit h the following
• A combinatio n of spicy and sweet oils like ginger, cinnamon , sandal •
wood and rose is good for Vata .
• Cooling sweet oils like sandalwood , rose or lotus are good for Pitta .
86 Table of Marmas and Their
Treatment
taking shower s or baths, which can follow in order to wash off any exces s
oil. However , it cannot substitut e for treatmen t by another , which bring s
in a differen t and potentiall y transformativ e prani c
Massage , aroma therapy and acupressur e are combine d togethe r un•
der one treatmen t section for each marma . This is because massag e oils
and aromati c oils are usuall y use d alon g wit h massag e or
Oi l M a s s a g e
Oil applicatio n is usually the best treatmen t for condition s of high Vata or
for debility condition s generally. Remembe r to apply oils warm, particu •
larly for However , in cases of high overweigh t or it is
not alway s necessar y to use a massag e oil. In these cases, dry massag e is
usually better . For simple treatmen t by oil marma s can be mas•
saged with the following
• Sesame or almond oil for Vata types or condition s
• Coconu t or sunflowe r oil for Pitta types or condition s
• Mustar d or sesame oil (smalle r amounts ) for Kapha types or condition s
2. Aroma Therapy
The use of spicy, penetratin g oils is specific for condition s of high Kapha or
conditions of stagnatio n and congestio n generally. The use of sweet fra•
grances is specific for condition s of high Pitta or condition s of fever and
inflammation generally. Fo r simple treatmen t by aroma therapy , marmas
can be massage d or anointe d wit h the following
• A combinatio n of spicy and sweet oils like ginger, cinnamon , sandal •
wood and rose is good for Vata .
• Cooling sweet oils like sandalwood , rose or lotus are good for Pitta .
Overview of Table of Marmas and Marma Therapies 87
• Spicy penetratin g oils like eucalyptus , campho r or mint are best for
Kapha.
Note that many of the specifi c treatment s in terms of oils and herbs men •
tioned under differen t marma s can be used on other marma s when ther e
are similar problems . Also note the formula s below .
Si mpl e M a r m a O i l s
OI L
Take cup of sesame oil. Hea t until slightly warm (not too hot or the
aromatic oils will disperse ) and add a few drops of sandalwoo d oil and
calamus oil (if you cannot get calamu s oil use cinnamo n oil). Us e the
mixture slightly warm, but not so hot as to evaporat e the aromati c oils .
ANTI-PITTA O I L
Take cup of coconu t oil and heat to slightly warm. Add severa l drops of
sandalwood oil and a little rose oil, until a mild fragranc e is produced .
let the mixtur e cool for
OI L
Take cup of sesame oil and cup of mustar d oil and mix togethe r
sesame and mustar d oil in ratios of one to heating slightly . Add a few
drops of campho r oil, mentho l or until a good fragranc e is
created .
3 . Acupressur e
Acupressur e or finger pressur e is specificall y indicate d for treatin g man y
different It is an importan t method for stimulatin g marma en•
ergy, particularl y for smalle r marma s or for trigger points within large r
marmas. Generall y a strong level of pressur e with the thumb or middl e
finger can be used for medium for Pitta, and more gentle for Vata,
but be careful to note how painful each marma point may be and do not
hurt the patient .
Other T r e a t m e n t Method s
Additiona l treatmen t method s like acupunctur e and heat applicatio n are
mentioned for a few marma s by way of Such therapie s can be
88 Table of Marmas and Their Treatment
used on most marmas , but may require more trainin g in order to appl y
effectively. Please examin e the Appendix 1 and Appendix 2 for more detail s
on these therapies .
Yogi c Methods
Yoga practice s like meditation , mantra , Pratyahar a and Pranayam a hav e
been mentione d for severa l importan t marmas , particularl y relativ e to the
chakras and nadis that they rule over. Holdin g the mind and Prana (our
power of attention ) at marma s aids in their healing and facilitate s thei r
energization at an interna l level. We have not mentione d gems or color s
much relativ e to specifi c marmas but their genera l applicatio n can be use d
here as well .
M ar ma s an d th e Thr e e Dosha s
VATA
Arm s and Leg s Kshipra , Manibandha , Gulph a
Abdome n and Ches t Basti , Nabhi , Apalap a
Hips and Bac k Katikataruna , Amsaphalak a
Nec k an d Hea d Sthapani , Vidhura ,
Krikatika , Utkshepa ,
PITTA
Arm s and Leg s Kurchashira , Indrabasti , Kurpar a (right) , Jan u
(right ) Abdome n and Ches t Hridaya ,
Hips and Bac k Brihat i
Nec k and Hea d Sira Apanga , Adhipat i
KAPHA
Arm s and Leg s Kshipra , Kurpar a (left) , Ani , Bahvi ,
Lohitaksha , Kakshadhara , Jan u (left) , Vitapa ,
Gulph a
Abdome n and Ches t Stanarohita , Apastambha , Apalap a
Hips and Bac k Brihati , Amsaphalak a
*Thes e mar k the mos t importan t marma s for the correspondin g region s of the body .
2 . M ar m a Point s an d th e Subdosha s
The followin g are a few key connection s betwee n marma points and the
subdoshas or five forms of Vata, Pitta and Kapha .
Overview of Table of Marmas and Marma Therapies 89
Sadhaka Pitta
digest s Knowledg e
Hriday a
Sadhaka Pitta-
digests Knowledg e
Nabh i
Pachaka
fire ,
support s al l Pitta s
Ranjaka
live r
Kurch a
Alochaka
visio n
Subdosh a s of Pitt a
and Marm a s
Kurcha
Overview of Table of Marmas and Marma Therapies 91
Table of
Marm a s o n
Ar m s and Han d s
1 1 Marm a Re gi on s an d 2 2 Poi nt s
c hands and arms contain a numbe r of importan t marma points for the
and expressio n of Prana, particularl y for Vyana Vayu (th e
ward-movin g pranic which they convey throug h the sense of touch.
Such periphera l points on the body impact the circulatio n of energy in the
organs and in the spine as well as the arms and leg position s where
they are located . They are easy to reach and manipulat e for treatmen t
purposes, whic h makes them very importan t in marma therapy .
Marmas on the hands are the basis for therapeuti c touch. Their energ y
should be kept strong and clear for those who wish to project their healin g
power on to others. Treatin g these specifi c marma s goes along well wit h
general massag e of the arms and hands .
Marma s on the arms have two points, one for each arm. Generally ,
marmas on the right arm or solar side of the body are better for increasin g
heat, promotin g circulatio n and improvin g digestion . They stimulat e
bodily activities, increasin g Agni (fire) and the Pitta function s of the body .
Marmas on the left arm or lunar side of the body are better for coolin g
action, reducing inflammatio n and buildin g They have a calmin g
effect, increasing the Kapha or watery function s of the body.
96 Table of Marmas and Their Treatment
Kshipr a (hand )
Description
Nam e Kshipr a (quick ; reflectin g its immediat e effect )
Descriptio n
Nam e Talahriday a (hear t or cente r of the
Typ e Muscl e j
Control s An importan t poin t for energ y circulatio n for the entir e bod y
tha t is helpfu l for all aroun d healt h and balance . 1
Control s respirator y syste m (Pranavah a Srotas) , heart ,
lungs , 1
Bhrajak a Pitt a (circulatio n and hea t receptio n on the skin )
an d
Avalambak a Kaph a (lubricatio n of hear t and lungs) .
Controls Yashasvat i Nad i (righ t hand ) and Hastijihv a Nad i
(lef t hand ) alon g with Vyan a Vay u (powe r of circulation) ,
Marmas on the Arms and Hands 99
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a stron g circula r
Acupressur e motio n for abou t five minute s or unti l the energ y in the
han d is and Arom a released . This is also a goo d marm a for
acupressur e for Therapy openin g up the healin g energ y of the
hands . It is ofte n a sor e
poin t in mos t people . Use Naraya n sesam e or almon d
oil for massage . Use spic y aromati c oil s like eucalyptus ,
campho r for clearin g Pranavah a Srota s
(respirator y system) . For Vyan a Vay u (prani c circulation ) and
to energiz e the hands , us e penetratin g aromati c oil s lik e
eucalyptus , cinnamo n or camphor . Thi s is grea t for massag e
practitioner s to prepar e themselve s for treatment , enhancin g
the powe r of therapeuti c touch . Rubbin g the palm s togethe r
quickl y for a few second s energize s this point . Onc e the
palm s fee l warm , they can be place d on othe r marma s for
healin g purposes , includin g ove r
the eye s for calmin g Pitt a or ove r the ear s to calm Vata .
Aromatic oils like cinnamon , cardamom , saffro n and
ginge r applie d at thi s poin t are goo d for stimulatin g the
heart .
Descriptio n
Nam e Kurch a (a kno t or bundle , of the muscle s at the bas e
of the thumb )
Numbe r 2 marm a points , one on eac h han d
Sit e The mai n poin t is situate d one angul i (finge r unit ) dista l
from the wris t join t at the bas e of the thum b join t (firs t
langea l joint) , proxima l to Kshipr a marma , but
the entir e marm a cover s a larg e area . Its larg e size of fou r
anguli s can be explaine d in tha t the marm a include s the
joint s of the othe r finger s as well , whic h can be regarde d as
secondar y
Kurch a
points .
Control s Control s Alochak a Pitt a (seein g functio n of the eyes) , overal l
sensor y acuit y and Pran a Vay u (overal l prani c and nerv e
particularl y to the An importan t poin t for Pran a
and j
Marmas on the Arms and Hands
Kurchashir a (hand )
Description
Nam e Kurchashir a (the hea d of Kurcha )
Sit e The roo t of the thum b jus t abov e the wrist . Dista l to
Manibandha , situate d two anguli s (finge r units )
proxima l to Kurcha , or betwee n Kurch a and
Manibandha , firs t car • pometacarpa l join t dista l to
the
Control s Control s Alochak a Pitt a (seein g powe r of the eyes) ,
Agn i (digestive power) , stomach , Pachak a Pitta , Kledak a
Kaph a and Vay u (form s of Pitta , Kaph a and
Vata govern • ing digestion) . Als o influence s the head ,
min d and nervou s systems , calmin g Vata .
Th e thum b is regarde d as manifestatio n of not simpl y
Marmas on the Arms and Hands 1 03
mar m a
Manibandha
Description
Nam e Manibandh a (bracelet )
Sit e The wrist , wit h the mai n poin t one-hal f angul i (finge r units )
latera l to the cente r of the wris t join t (anterio r radia l wris t
creas e in the wel l forme d by the junctur e of the radiu s
wit h the scaphoid/lunat e carpa l bones) . The site opposite ,
on the bac k of the wrist , is als o important . Bot h point s can
be treate d
together . The overal l marm a is mediu m in size and cover s
the centra l par t of the wris t joint as a whole .
Control s Control s skeleta l syste m (Asthivah a Srotas ) and movemen t
of hands , Sleshak a Kaph a (lubricatio n of the joints ) and
Vyan a Vay u (periphera l circulation) .
Marmas on the Arms and Hands 1 05
Treatmen t
Massage , Follo w usua l massag e procedure s wit h moderat e strengt h
unti l
Acupressur e the energ y in the wris t is released . The centra l are a of
thi s and Arom a marm a is also a goo d marm a for acupressur e for
increasin g Therap y energ y flow to the hand .
For controllin g Asthivah a Srota s (skeleta l system ) an d
Sleshak a Kapha , use Sahachar a Ashwagandh a
sesam e oil or almon d oil .
Us e penetratin g and healin g aromati c oil s lik e angelica ,
birch , myrrh , guggu l or wintergree n whic h reliev e join t
pai n and swelling .
Acupunctur e In case of cervica l lymphadenitis , perfo rm acupunctur e on
the
(suc i karma ) poin t two angul i (finge r units ) dista l to the marma .
Treatmen t If Fo r dislocatio n or fractur e appl y a bandag e to the wris t
joint . Injure d Whe n ther e is a simpl e injur y withou t fracture , bath e the
are a
in war m ghe e or sesam e oil .
1 06 Table of Marmas and Their Treatment
Indrabast i (arm )
Description
Nam e Indrabast i (Indra' s arro w or a superio r typ e of arrow ;
owin g to the shap e of the muscle s in the regio n of the mid-
forearm . Bast i also mean s bladde r in othe r contexts. )
Typ e Muscl e
Description
Nam e Kurpar a (elbow-joint )
An i ( ar m )
Descriptio n
Nam e Ani (the poin t of a needle )
Numbe r 2 marm a points , one on eac h arm
Description
Nam e Bahv i (wha t relate s to the arm ) or (th e wid e regio n
of the uppe r arm )
Typ e Vesse l
Sit e In the radia l aspec t of the uppe r arm abou t fou r and a
hal f anguli (finge r units ) from the media l epicondyle .
Control s Control s plasm a and water-metabolis m (Rasavah a an d
Udakavaha Vyan a Vay u and govern s health y tissu e
growth .
Description
Nam e Lohitaksh a (red-jointed ; the lowe r fronta l inser t of the
shoulde r joint )
Kakshadhara
Description
Sit e Tw o angul i (finge r units ) belo w the poin t joinin g the latera l
one - third and media l two-third s of clavicle , wher e the
media n nerv e is situated , or latera l edg e of the tip of the
coracoi d proces s of the shoulde r girdle .
The marma s on the legs and feet mirror those on the arms and hands in
both number and location , which is why most have the same names. Th e
legs contain importan t marma s for the receptio n of Prana from the Earth ,
which occurs mainly through the feet, and for the projectio n of Pran a
through walking and running . This connect s the leg marma s both wit h
Vyana Vayu, the outward-movin g air that govern s movement , and als o
with Apana Vayu, the downward-movin g air that connect s us to the forc e
of gravity and govern s the processe s of eliminatio n and reproduction .
Treating these marma s goes along with massag e of the legs and the feet .
Marma regions on the legs like those on the arms have two points, one
each leg. Generally , marma s on the right leg or solar side of the body are better
for increasin g heat, promotin g circulatio n and improvin g digestion . They
stimulat e bodily activities , increasin g Agni and the Pitta func• tions
of the body. Marma s on the left leg or lunar side of the body are better
for cooling action, reducin g inflammati on and buildin g tissue. They have a
calming effect, increasin g the Kapha or watery function s of the
body .
1 20 Table of Marmas and Their Treatment
Kshipr a (foot )
Descriptio n
Nam e Kshipr a (quick ; reflectin g its immediat e effect )
Sit e In betwee n the big toe an d the firs t toe (we b betwee n
the firs t dista l phalangea l join t and the secon d media l
phalangea l joint s of the foot) .
Note: (The site s betwee n the othe r toe s also hav e
importan t therapeutic properties. )
Marmas on the Legs and Feet
Talahriday a (foot )
Descriptio n
Nam e Talahriday a (hear t or cente r of the foot )
Typ e Muscl e
Sit e Uppe r cente r of the sol e in line wit h the roo t of the thir d
toe .
Planta r aspec t of the thir d joint , wher e
the externa l planta r arter y sweep s acros s the planta r
arc h of the foot .
Marmas on the Legs and Feet 1 23
Treatment Yog a
Massage ,
Acupressur
e and Treatmen t
Arom a If Injure d
Therapy
Meditatio n
the nerves .
Us e diureti c aromati c oil s like cedar , Himalaya n cedar ,
Appl y parsle y or junipe r for promotin g circulatio n in the lowe r
marm a body .
massag e The applicatio n of garli c oil her e is ver y grounding , calmin g
to the an d Vata-reducing . It also strengthen s the immun e system ,
area , the reproductiv e syste m and Ojas .
usin g a Aromati c oils like cinnamon , cardamom , saffro n and
stron g ginge r applie d at thi s poin t are goo d for stimulatin g the
circula r heart .
motio n
for A goo d poin t for meditatio n to creat e grounding , calm Vat a
abou t and to dra w in healin g energie s from the Eart h into the bod y
five and
minute s the circulator y system . It can also be use d to releas e
or unti l negativ e energ y and stres s dow n the Earth .
the
The sam e as Talahriday a of the hand .
energ y
in the
foo t is
released
. This is
also a
goo d
marm a
for
acupres
sure ,
whic h
wil l reduc e
Vat a and
contro l
Apana ,
strengtheni
ng the
immun e
system .
Use Bal a
Taila ,
sesam e
oil or
almon d oil
to
strengthe
n the fee t
and calm
1 24 Table of Marmas and Their Treatment
Description
Nam e Kurch a (a kno t or bundl e of muscle s and tendons )
Sit e The mai n poin t is two angul i (finge r units ) proxima l and one-
hal f anguli (finge r units ) media l to the cente r of the sol e of
the foot (we b betwee n the first and secon d metatarsa l
phalangea l joint) , bu t the entir e marm a cover s a larg e area .
Its larg e size of fou r angul i can onl y be explaine d if it
include s the point s at the roo t of the othe r toes .
Marmas on the Legs and Feet 1 25
Description
Nam e Kurchashir a (the hea d of kurcha )
Symptom s Damag e to the ligament s and bon e may caus e sever e pai n
If Injure d alon g wit h the impairmen t of the function s of the foot .
Treatmen t
Massage , Follo w usua l massag e procedures , usin g a stron g
pressure . Acupressur e Th e cente r of thi s marm a is goo d for
acupressur e for relievin g and Arom a muscula r tensio n and improvin g the
posture .
Therap y Massag e wit h strengthenin g and pain-relievin g oil s
like sesam e or castor . Specia l Ayurvedi c oils are
Durvad i Tail a and Ushirad i Taila .
Aromati c oil s tha t wor k on the muscle s like saffron ,
myrrh , guggu l or cinnamo n are best .
For improvin g Agn i and digestion , use stimulatin g oil s
like ginger, campho r or garlic .
Hea t Fo r calcenia l spur , it shoul d be don e on the neares t
sensitiv e
Applicatio n point .
Gulph a
Description
Nam e Gulph a (ankl e joint )
Sit e The ankl e joint , particularl y the sensitiv e poin t on the insid e
an d belo w the protuberanc e of the bone . The poin t on thed
outsid e an belo w the protuberanc e of the ankl e join t is also
good .
Marmas on the Legs and Feet 1 29
Sit e
Contro
Anato
Structu
Qualitie
Relativ
Injur y
Sympto
If Injure
M
T
a
h
Indrabast i (leg )
Descriptio n
Nam e Indrabast i (Indra' s arro w or a superio r type of arrow ; owin g Treatm
to th shap e of the muscle s in the regio n of the mid-lowe r If
e
Bast i also mean s bladde r in othe r contexts. )
Injure
Numbe r 2 marm a points , one on eac h leg
Typ e Muscl e
Sit e The poin t at the middl e of the line , joinin g the posterio r
surfac e of the wit h the cente r of the poplitea l
foss a (reces s forme d betwee n the insertio n point s of the
two gastrocnemiu s branches into the
Descriptio n
Nam e Jan u (kne e joint )
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a gentl e circula r
Acupressur e motio n for abou t five minutes . Th e centra l poin t of thi s
join t is and Arom a bes t for acupressure , bu t the point s immediatel y
abov e and Therap y belo w the join t can also be good .
For improvin g live r function , massag e the marm a on the
righ t kne e with Taila , Tail a or plai n
ghee . Use Pitta-reducin g aromati c oil s like lime , myrrh ,
wormwoo d or coriander .
For improvin g splee n function , massag e the marm a on the
left knee wit h Tail a or plai n sesam e oil . Use
aromati c oil s like ginger , lemo n or
cardamom . Saffron or turmeri c oil s can be use d for eithe r
live r or spleen . Fo r treatin g arthriti s of the knee s and
Sleshak a Kaph a use warmin g massag e oils like
Ashwagandh a Tail a or sesam e oil and stimulatin g
aromati c oil s like eucalyptus , campho r or cinnamon .
Ani Le g Marm a
An i (leg )
Descriptio n
Nam e Ani (the poin t of a needle )
Symptom s Injur y wil l caus e sever e pai n and los s of function s of the
knee . If Injure d
Urv i (leg )
Descriptio n
Nam e Urv i (wide ; the wid e of the thigh )
Sit e In the middl e of the line joinin g the cente r of the inguina l t
ligamen and the media l condyl e of the femu r wher e the
femora l arter y and long saphenou s vein pass .
Marmas on the Legs and Feet 1 37
Descriptio n
Nam e (red-jointed ; the lowe r fronta l regio n of the hip
joint )
Numbe r 2 marm a points , one on eac h leg
Symptom s Injur y can caus e paralysi s of the lowe r limb and edem a of
the
If Injure d leg alon g with deformit y and sever e pain .
Treatmen t
Treatmen t
Massage , Acupressur e is often easie r at thi s narro w regio n tha n is
Acupressur e massag e whic h mus t be don e carefully . But tak e car e
as the and Arom a regio n can be sensitive .
Therap y For controllin g Shukravah a Srota s (reproductiv e system )
massag e with Mash a Taila , Taila ,
almon d oil or sesam e oil .
Us e aromati c oil s tha t strengthe n the reproductiv e syste m
and increas e Oja s like jasmine , gardeni a or saffro n for
wome n and mus k (flora l hibiscus) , nutme g or clove s for
men .
Acupunctur e Fo r treatin g infection s in genita l trac t and oligospermia ,
selec t a (Suchi - poin t two angul i (finge r units ) media l to the
marma . Fo r treatin g hydrocele, selec t a poin t posterio r to
the scrotum .
Yoga and A goo d poin t for concentratio n and meditatio n to aid in the
Meditatio n contro l of sexua l energy . The yogi c practic e of
Mulabandha , which involve s tightenin g the muscle s of the
perineu m is goo d for thi s marma .
8 Region s an d Point s
Marma s on the front side of the body, the abdome n and chest, are fewer in
number but very importan t as this area houses our main interna l
Some are large marma region s like the heart and the navel. Thoug h gener•
ally regarde d as only one marma region , they can have many smalle r
marma points, trigger points or sensitiv e zones around them that can be
used for therapeuti c purposes .
These marma s on the front of the body are good for workin g on the
organs connecte d to them. They are also good for workin g on thei r
corresponding affectin g them throug h their location s on the front
the body . The front of the body include s the main sites of the accumula • tion
of the doshas in the large intestin e (Vata) , small intestin e (Pitta) and
stomach and can be used to promot e the eliminatio n of the
doshas from thes e locations . Treatin g thes e region s is essentia l for prope r
digestio n and for
Table of Marmas and Their Treatment
Descriptio n
Nam e Guda (anus )
Numbe r 1 marm a poin t
Typ e Muscl e
Size 4 angul i (finge r units )
Sit e Anu s and surroundin g area , a larg e marma .
Control s Control s the first chakr a (Muladhara) , nadi , Apan a
Vayu , the channel s of excretory , urinary , reproductiv e and
men • strual system s (Purishavaha , Mutravaha , Shukravah a
and Artavavah a Srotamsi ) as wel l as the teste s and ovaries .
Relate s to Vata' s sit e of accumulatio n in the larg e
intestine .
Anatomica l Sphincte r an i internu s and externus , corrugato r cuti s an i
Structure s muscles . Recta l plexu s of nerves . recta l arter y and
vein .
Qualitie s Sady a Pranahar a (Immediat e Death-Causing ) typ e
marma . Relativ e to Fier y in degre e of vulnerability .
Injur y
Symptom s Injur y to the sphincte r muscle s result s in los s of contro l of
the
If Injure d anus . Similarl y sudde n dilatio n can caus e a refle x
stoppag e of heart .
Marmas on the Abdomen and Chest 1 45
Treatmen t
Massage , Be carefu l not to get any aromati c oils on the mucu s membrane s
Acupressur e as thi s wil l caus e pai n and a burnin g sensation . Appl y thes e
to the and Arom a surroundin g area only . The poin t at the bas e of the spin e
(corre - Therapy spondin g to the first chakra ) is probabl y the bes t regio n of thi s
marm a for massage , acupressur e and arom a therapy .
To reduc e Vata , use a gentl e massag e of war m sesam e
or medicate d sesam e oil s (taila s like Taila) .
Fo r improvin g function s of Mutravah a Srota s (urinar y system )
massag e wit h mustar d oil . Als o use diureti c aromati c
oil s like juniper , birc h or parsley .
Fo r aidin g menstruatio n use aromati c oil s like saffron , myrr h
or pennyroyal , whic h strengthe n and stimulat e the femal e
reproduc • tive system .
For controllin g obesity , use Tail a or use
weight - reducin g aromati c oil s like campho r and myrrh .
Bast i Enema s (Basti ) wor k on this marm a internally . Sesam e oil
(Enemas ) enema s are particularl y goo d for reducin g Vata at this site . For
thi s purpos e use 1/2 cup of war m wate r and 1/2 cup of
sesam e oil as an enem a and hol d internall y in the rectu m
for at leas t twenty minutes . Thi s is for hig h Vat a condition s
of debility , insomni a and anxiety .
Yog a and Meditatio n on the first chakr a help s us contro l the eart h
element , Meditation the sens e of smel l and the excretor y system . For
this purpos e
one can use the see d mantr a LAM for the cosmi c eart h
element . We shoul d assum e a seate d meditatio n postur e like
the lotu s pose and connec t with the Eart h energ y throug h the
bas e of the spine. For bot h spiritua l and physica l healt h one
can meditat e upo n the Deit y Ganesh a in this chakr a usin g the
mantr a OM GAM Ganeshay a
The yogi c practic e of Mulabandha , whic h involve s
tightenin g the muscle s of the perineum , is also goo d for thi s
marma .
Treatmen t Injur y to this marm a can be traumatic . The perso n can becom e
If Injure d unconscious . Use herb s and oils to regai n consciousnes s like
camphor , calamu s or musk , particularl y as inhale d throug h the
nose . To reliev e pain , use analgesi c herb s like valerian ,
kav a kava , or bayberry . Administe r laxativ e herb s
like Triphal a or haritaki, if constipatio n is involved .
1 46 Table of Marmas and Their Treatment
Descriptio n
Nam e Bast i (bladder )
Typ e Ligamen t
(Snayu )
Symptom s Sever e injur y can caus e death , whil e eve n mino r injurie s ofte n
If Injure d resul t in disability .
Descriptio n
Nam e Nabh i (navel )
Number 1 marm a poin t
Type Vesse l (Sira )
Site The nave l and surroundin g area , behin d and aroun d the
umbilicus , so a larg e marm a region .
Anatomica l Inferio r epigastri c arter y and vein . Inferio r ven a cava . Abdomina l
Structure s aorta . Sola r plexu s of nerves . Rectu s externa l
and interna l obliqu e muscles .
Symptom s Simpl e injur y doe s not caus e sudde n death . Howeve r if the
If Injure d abdomina l aort a is rupture d then it can caus e deat h from shoc k
Marmas on the Abdomen and Chest 1 49
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a circula r motio n
aroun d Acupressur e the nave l for abou t five minutes . Acupressur e is don e
onl y gentl y and Arom a sinc e this a sensitiv e place . Simpl y layin g on of the
hand s alon g Therap y with a gentl e massag e is ofte n enough . A prim e area
for reducin g
Pitt a an d stoppin g its accumulatio n in the smal l intestine .
Use Taila , sesam e oil or almon d oil to reliev e
stress , nervous tensio n and counte r nervou s indigestio n
Descriptio n
Nam e (heart )
Treatmen t
Massage , Massag e in a broa d and gentl e way usin g the palm of the
Acupressur hand . Simpl y placin g the han d ove r the hear t has a calmin g
e and affect , particularly if the therapis t has a stron g powe r of
Arom a Prana . Acupressure at the centra l poin t of the sternu m can
Therapy als o be use d to releas e stres s and negativ e emotions .
Sesam e oil massag e is goo d for calmin g the regio n and
reducin g Vata . Mustar d oi l is bette r for improvin g circulatio n
an d removin g stagnatio n and Kapha .
Fo r alleviatin g Pitta in case s of inflammator y disease s
of the hear t like pericarditis , massag e the hear t regio n
wit h
Taila , sandalwoo d oil , or swee t aromati c oil s like jasmine ,
lotus , rose and saffron .
Sandalwoo d oi l wil l reliev e bot h Vat a an d Pitt a from the
hear t and help promot e calm and sleep .
Eucalyptu s oi l wil l clea r Kaph a from the heart . Ginger ,
cinnamo
n or
elecamp
an e
aromati c
oil s wil l
stimulat e
the
circulatio
n.
Table of Marmas and Their Treatment
Hri d Bast i Hrid basti , a specia l Ayurvedi c metho d of bathin g the hear t
(Oil Bat h regio n in sesam e oi l or medicate d oil s like Ashwagandh a
on the Tail a is very effectiv e for controllin g aggravate d Vata , in
Heart ) case s of irregula r heartbeat , arrhythmi a and angin a pectoris .
Fo r this purpos e a larg e amoun t of war m oil is use d eithe r as
a drip or as hel d on the are a (usin g a ring of flou r doug h or
othe r substance s to
kee p the oil from drippin g away) . Thi s treatmen t is simila r to
the
Shirodhar a used for the head .
Yog a and
Meditatio n Meditatio n on the hear t calm s the mind , relieve s emotiona l
stres s and help s promot e dee p slee p (and yog a nidra) .
Meditatio n on the hear t chakr a strengthen s the air element ,
the skin , sens e of touc h and the hand s as a moto r organ . It
is important for developin g the inne r healin g power s of Prana .
Fo r this purpos e one can use the see d mantr a YAM for the
cosmi c air elemen t or the hear t mantr a
Shiftin g one' s attentio n from the hea d to the hear t is also
an important metho d of Pratyahar a or internalizatio n of the
min d and senses , for overcomin g anxiet y and agitation .
The hear t is the cente r for the highe r Sel f as wel l as for an y
for m
of God that one may worship . One can meditat e upo n thes e
here .
Description
Nam e (roo t of the breast )
Treatmen t
Massage , Massag e or appl y acupressur e wit h car e as this is a
Acupressur sensitiv e region .
e and Fo r controllin g Mamsavah a Srota s (muscula r system )
Arom a massag e with Karpas-asthyad i Taila , almon d oil or sesam e
Therapy oil .
Us e aromati c oil s like camphor , cinnamon , juniper , saffro n
or myrr h for improvin g circulatio n and reducin g Kaph a in the
regio n
of the hear t and chest .
Stanarohit a
Descriptio n
Nam e Stanarohit a (uppe r regio n of the
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a stron g circula r
motion , Acupressur e for abou t five minutes . Acupressur e work s wel l
her e for calmin g and Arom a the emotion s and relievin g emotiona l
righ t marm a Therapy connect s mor e with the righ t lung ,
whil e the left marm a connect s
mor e wit h the lef t
lung .
Use sesam e oil, almon d oil or Ashwagandh a Tail a for
calmin g
Vat a and relievin g
anxiety .
For Mamsavah a Srota s and Majjavah a Srota s (muscula r
and nervou s systems ) use aromati c oils like basil , sage ,
valerian , myrrh , junipe r or sandalwood .
For relievin g coug h and reducin g Kapha , use aromati c oils
like eucalyptus , min t or camphor , rubbin g them in at thi s
point .
Acupunctur e For treatin g pleuris y and lung abscess , selec t a poin t one angul i
(Suchi - (finge r units ) latera l to the areol a of the
breast . karma )
Descriptio n
Nam e Apalap a (unguarde d; the armpi t at the axilla )
Numbe r 2 marm a points , one on eac h sid e
Descriptio n
Nam e Apastambh a (standin g to the side ; a poin t on the uppe r
abdome n said to carr y Pran a or life-force )
Sit e Media l and downward s from the nipple s at the leve l of the b
thir d ri immediately latera l to sternum .
1 60 Table of Marmas and Their Treatment
Descriptio n
Nam e Katikatarun a (wha t rise s from the hip ; the cente r of the
Sit e At the hip joint . Locate d two and a hal f angul i (finge r
units ) downward s and inward s from the greate r
trochante r of the femur , the line joinin g the greate r
trochante r wit h the ischia l tuberosit y (midlin e betwee n
the greate r trochante r and ischia l tuberosit y superficia l to
the zon a orbicularis) .
Marmas on the Back and Hips 1 63
|
Control s Control s bone s and skeleta l syste m (Asthivah a Srotas) ,
Sleshak a Kaph a (lubricatio n of the joints ) and
Swedavah a Srota s (swea t glands) . Relieve s Vata .
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a stron g circula r
Acupressur e motio n for abou t five minutes . Stron g acupressur e can
also be and Arom a don e at this poin t for relievin g tensio n in the hips
and pelvi s (the Therapy elbo w can be use d for mor e forc e if necessary) .
For controllin g Asthivah a Srota s (bones ) and Sleshak a
Kapha , use Taila , Taila , Bhringara j
Taila , Taila , almon d oil or sesam e oil .
Use aromati c oils whic h hea l the bone s like myrrh ,
guggul , campho r or wintergreen .
For controllin g Swedavah a Srota s (sweatin g system ) use
Kakolyad i Tail a or mustar d oil for massage . Use sweat -
promotin g aromati c oil s like camphor , eucalyptus , min t or
sage .
Treatmen t Appl y a bandag e for relievin g pain and stoppin g bleeding . Appl y
If Injure d a past e of turmeric , sandalwoo d and licoric e on the
injure d area .
1 64 Table of Marmas and Their Treatment
Descriptio n
Nam e (on the loin s on eithe r sid e of posterio r superio r
iliac spine )
Descriptio n
Nam e Nitamb a (uppe r regio n of the buttocks )
Descriptio n
Nam e (the side of the
Anatomica l Commo n iliac arter y and drainag e of vein s from pelvi c and
leg
Structure s area . Drainag e to commo n iliac grou p of lymp h glands .
Hypogastri c plexu s of nerves . Fift h lumba r and firs t
sacra l vertebrae. Lumbosacra l joint .
Qualitie s Pranahar a (Long-ter m Death-Causing ) typ e
marma . Relativ e to Bot h fier y and water y in degre e of vulnerability .
Injur y
Treatmen t
Massage , Follo w usua l massag e methods , usin g som e forc e and powe r
of
Acupressur e movement . Acupressur e here strengthen s Ojas , immun e
and Arom a respons e and the reproductiv e Treatin g of this marm a
Therap y goe s alon g wel l wit h treatin g Bast i and Vitap a
marma s on the othe r side of the body .
For controllin g the secon d chakr a (Svadhishthana) , adrena l.
and ovaries , massag e wit h Tail a or wit h sesam e
oi Use aromati c oils like nutmeg , pennyroyal , mus k o
saffron .
Use Bal a Tail a or Ashwagandh a Tail a for genera l
Acupunctur e For treatin g dysenter y and diarrhe a selec t a poin t 4 angul i
(finge r units ) media l to the marma .
Tr
Descriptio n
Nam e Brihat i (the larg e or the broa d regio n of the back )
Typ e Vesse l
Amsaphalaka
Descriptio n
Nam e Amsaphalak a (shoulde r blade )
Description
Nam e (shoulder )
Numbe r 2 marm a point s (one on eac h
Treatmen t
Massage , Follo w usua l massag e procedures , usin g som e degre e of
forc e Acupressure in the region , particularl y wit h the thumbs . Acupressur e
is grea t and Arom a her e for removin g tensio n in the nec k and
strengthenin g Udan a Therap y (upwar d movemen t of energy) .
Fo r controllin g Bhrajak a Pitt a (Pitt a in the skin) , massag e
wit h Tail a or wit h sunflowe r or coconu t oils . Us e
aromati c oil s like jasmine , sandalwood , wormwoo d or
chamomile .
For Udan a Vayu , aromati c oils tha t wor k on the throa t ar e
goo d like bayberry , min t or sage .
Yog a and Meditatio n on the fift h or throa t chakr a give s contro l ove r
the
Meditatio n ethe r element , the sens e qualit y of sound , the ears and
speech .
For this purpos e one can use the see d mantr a HAM for
the cosmi c ethe r element .
Meditatio n her e give s contro l ove r all the sense s and
element s through the elemen t of ethe r and the sens e qualit y
of sound . The mantr a AIM , whic h give s powe r ove r
speech , work s wel l here .
Als o goo d for concentratio n to improv e the drea m state , as
Treatmen t Th e sam e as
If Injure d
1 4 Region s an d 3 7 point s
The head and neck, with their sensitiv e regions , sensor y opening s and con -
flection to the brain, have the largest numbe r of marmas . The head is where
we have our greates t receptio n of both Prana and nutrient s throug h the
senses , nose and mouth . The neck determine s our posture and blood flow
to the head. Proper alignmen t of the upper back, neck and head is crucial
for clarity of mind and the practic e of meditation . Marma s on the head are
important for treatin g psychologica l condition s and nervou s system disor•
ders.
Marma s on the head are often more easily treated throug h acupressur e
than throug h massag e as they are usually small in Applicatio n of heavy
oils to the head such as sesame are very calming , settling the nerves and
inducing sleep. Spicy aromati c oils to the head like eucalyptu s or ginger are
good for clearin g the sinuses and stimulatin g the mind and Th e
marmas on the face and head are particularl y good for acupressur e and
facial massage . The marma s on the top of the head can be treated throug h
massage of the skull.
1 78 Table of Marmas and Their Treatment
Descriptio n
Nam e Nil a (dar k blue , the colo r of the vein s at thi s point )
Sit e A larg e are a of the lowe r neck , wit h the mai n point s jus t
latera l to the trachea . Th e mai n vulnerabl e site is the
trache a itself . One can als o fee l the puls e at thi s
location .
Marmas on the Head and Neck 1 79
Treatmen t
Massage , Massag e only very lightl y as the nec k is a sensitiv e region .
Oi l Acupressur e applicatio n is mor e importan t tha n applyin g pressure .
A gentl e and Arom a touc h to conve y Pran a is all that is required .
Acupressur e is Therapy usuall y not performe d on this marma .
Fo r Bhrajak a Pitt a (Pitt a in the skin ) use Taila ,
Bhringaraj Tail a or plai n coconu t oil . Us e coolin g aromati c
oil s like sandalwood , chamomile , cloves , coriander , ros e
or wormwood .
Fo r improvin g the voic e use aromati c oils of calamus , bay -
berr y or peppermin t tha t ope n the throat . Thes e can als o
help in the case of sor e throat , laryngiti s or simila r
difficulties .
Yog a and A goo d plac e for concentratio n and meditatio n to improv e
the Meditation voic e and the powe r of speech , increasin g Pran a and
circula • tion to the throat . Us e the mantr a AI M (sacre d to Sarasvati ,
the Goddes s of Speech ) for this purpose . For
strengthenin g throa t chakra , one can use the see d mantr a
HAM for control • ling the cosmi c ethe r element .
Also goo d for concentratio n to improv e the drea m state ,
as the sou l is sai d to dwel l in the throa t whil e
dreaming .
Manya
Descriptio n
Nam e Many a (honor ; due to its connectio n with the voice )
Sit e A larg e are a of the middl e neck , with the mai n poin t
locate d one-half angul i (finge r unit ) dow n and bac k (behind )
from the
Marmas on the Head and Neck
Treatmen t
Massage , Massag e or use acupressur e emphasizin g the poin t up
and Acupressure bac k to the mandibula r bone , takin g car e to avoi d
pressur e to and Arom a the sof t and sensitiv e tissu e of the
fron t of the neck .
Therap y Arom a therap y work s wel l here , wit h the oil s penetratin g
easil y int o the regio n of the throat . Fo r controllin g
Rasavah a and Raktavah a Srotams i (circulator y syste m and
lymphatics ) and Bodhaka Kaph a (lubricatio n of the mouth) ,
use stimulatin g aromati c oil s like cinnamon , cardamom ,
rosemary , min t tea
tree . Thes e oils are also goo d for sor e throa t or swolle n
gland s in the regio n and can hel p trea t or preven t colds ,
Treatmen t Th e sam e as
If Injure d
1 82 Table of Marmas and Their Treatment
Descriptio n
Nam e Sira Matrik a (mothe r of the bloo d vessels )
Control s Control s bloo d (Raktavah a Srotas ) flow from the hear t to the
head , Udan a Vayu (upward-movin g Prana) , and the nervou s
syste m (Majjavah a Srotas) . The mai n vulnerabl e regio n is
the caroti d arter y and jugula r vein . A puls e can be fel t at
thi s point , just as at nearb y Nila marma .
Treatmen t
Massage , Massag e onl y ver y lightl y as the nec k is a sensitiv e region .
Oi l Acupressur e applicatio n is mor e importan t tha n applyin g pressure .
A gentl e and Arom a touc h to conve y Pran a is all tha t is required .
Acupressur e is Therap y usuall y not don e here .
Use Shankhapushp i or Ashwagandh a Taila s or
plai n oil s like almon d and sesam e oi l for nourishin g the ,
nerves as wel l as nervin e aromati c oil s lik e angelica ,
calamus , valeria n or for calmativ e purposes .
For improvin g blood-flo w use aromati c oils like
cinnamon , saffron , rosemar y or myrrh . Calamu s is
goo d specificall y for aidin g in bloo d flow to the head .
As wit h Nil a marma , for improvin g the voic e use
aromati c oil s of calamus , bayberr y or peppermin t tha t
ope n the throat .
Treatmen t Appl y a past e of licoric e and ghe e to the tongu e for
soothin g
If Injure d the throat . If injur y is severe , see k immediat e
medica l attention .
Nam e Phan a (a serpent' s hood ; on the side of
Site The poin t outsid e at the bas e of the nos e and the nostri l
openings . However , additiona l point s exis t alon g the side of
the nos e alon g the outsid e surfac e of the nasa l bone .
Control s Control s Prana , the sens e orga n of smell , Kaph a in the head ,
the nasa l passage s and sinuse s and the Ida and Pingal a
nadi s (lef t and righ t nostri l Pran a channels) .
Anatomica l Facia l arter y and vein . Branche s of olfactor y nerve s and facia l
Structure s nerve . Orbiculari s oris and levato r superio r muscles .
Nasal , fronta l and ethmoi d bones . Submandibula r
lymp h supply.
Marmas on the Head and Neck 1 85
Symptom s Injur y will produc e impairmen t of the nos e and face . If the
If Injure d nerve s are injure d it ma y caus e loss of sensatio n of smell .
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a stron g circula r
Acupressure motion , for abou t five minutes . One can also massag e the
and Arom a entir e side of the nasa l bone . One can massag e bot h
side s of Therapy the nos e at once . Thi s is also a goo d marm a for
acupressure ,
particularl y usin g the inde x finger , for relievin g headache ,
pressur e in the sinuse s and congestio n (Kapha) . Help s
remov e Kaph a upwar d and outwar d from the lung s and
sinuses .
Fo r treatin g the nose , spic y aromati c oil s are great .
Applicatio n of camphor , eucalyptu s or peppermin t oil to
Phan a marm a open s the sinuses , stimulate s the sense s
and help s reliev e headaches .
Fo r massag e oils , expectoran t oil s like mustar d oi l or
aprico t oi l are good .
Net i Pot The use of the Net i pot , a specia l yogi c wate r pot , for
pourin g sal t wate r throug h the nostril s help s thi s marm a
indirectl y by workin g on its interna l counterparts . It is
goo d for condition s of drynes s or congestio n and for
genera l cleansin g purposes .
Descriptio n
Nam e Apang a (the oute r corne r of the
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a stron g
circula r Acupressure motio n for abou t five minutes . Thi s is also a goo d
marm a for and Arom a acupressur e for photophobi c headaches ,
clearin g the uppe r Therapy sinuse s and reducin g Pitta .
Fo r treatin g the eye s at thi s point , use coolin g
massag e oil s like Taila , Triphal a ghe e or plai n
ghee .
Us e coolin g aromati c oil s like sandalwood , khu s (vetiver) ,
or
rose . Bu t mak e sur e no t to ge t any aromati c oils into the
eye s as thi s wil l caus e irritation .
Yog a and Meditatio n on the righ t eye is said to increas e awarenes s and
Meditatio n clarit y of though t durin g the wakin g state . Meditatio n on thi s
poin t or acupressur e her e help s contro l the sens e orga n of
the eyes .
Treatmen t For relievin g pain in the eyes , administe r a netr a bast i (ey e
If Injure d wash ) with ghe e or Triphal a ghee . Appl y a past e of triphal a
and licoric e on the marma .
Marmas on the Head and Neck 1 89
Descriptio n
Nam e Vidhur a (distress ; due to its sensitiv e nature )
Sit e Behin d and belo w the ear , jus t belo w the mastoi d bone , r
inferio to the tip of the mastoi d process .
Treatmen t
Massage , Follo w usua l massag e procedure s usin g the fingers ,
particu - Acupressur e the middl e finger . Acupressur e is goo d her e
for reducin g and Arom a Vat a (anxiet y and menta l agitation ) and
clearin g congestio n Therap y from the ears .
For treatin g the ears , use Taila , sesam e oil
or almon d oi l for massag e purposes .
For decongestin g the ear canal , appl y penetratin g aromati c
oil s like camphor , min t or eucalyptus .
Yog a and Stimulatin g this poin t help s one hea r the inne r sound s
(nada) , Meditation particularl y the righ t Vidhur a marma .
The use of acupressur e or calmin g aromati c oils like
sandal • woo d is goo d for Pratyahar a of the ears (calmin g
and controllin g the sens e of hearing) . Thi s is goo d for
treatin g ringing in the ear s and hypersensitivit y to sounds .
Treatmen t To reliev e pain in the ear , put war m (no t hot ) sesam e oil in the
If Injure d ear .
Marmas on the Head and Neck
Krikatik a mar m a
Krikatika
Descriptio n
Nam e Krikatik a (the join t of the neck )
Treatmen t
Massage , Massag e firmly , keepin g the hea d balance d in the
process . Acupressure Thi s is also a goo d poin t for applyin g stron g
acupressur e to and Arom a reliev e muscula r tension .
Therap y For improvin g the posture , massag e the marm a are a wit h
Tail a (medicate d ceda r oil) or with sesam e
oil . Fo r congestio n in the nec k and sinuse s use
penetratin g aromati c oil s like bayberry , mint , eucalyptu s
or ginger .
Treatmen t If the patien t develop s tremor s to the head , use ceda r oil
or
If Injure d myrr h oil for massag e or
acupressure .
Marmas on the Head and Neck 1 93
Descriptio n
Nam e Shankh a (conch ; the temple )
Numbe r 2 marm a point s (one on eac h temple )
Typ e Bon e (Asthi )
Sit e The temple , in betwee n the tragu s of the ear and the
latera l corne r of the eye (anterio r aspec t of tempora l foss a
alon g the junctio n wit h the sphenoi d bone) .
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a gentl e
circula r Acupressur e motio n for abou t five minutes . Thi s is also a goo d
marm a for and Arom a acupressur e but of a gentl e natur e and can be
use d for Therapy directin g energ y to the brai n and mind . For this ,
plac e the
middl e finge r of one han d on one of the two Shankh a
marma s and the middl e finge r of the othe r han d on the
other .
For treatin g any problem s of the skin or for hig h Vat a
use Taila , almon d oil or sesam e oil.
Sesam e oil applie d her e is ver y calmin g and help s
promot e sleep .
Fo r headache s in the are a use stimulatin g aromati c
oil s or paste s of ginger , calamus , angelic a or mustard .
Treatmen t Injur y can resul t in loss of consciousness . For this hav e the
If Injure d patien t snuf f the powe r of calamu s or ginge r to regai n
aware •
nes s or giv e Tail a with
ginger .
Giv e herba l teas of awareness-promotin g herb s like
calamus , gotu kola , bayberr y or shankhapushpi .
Marmas on the Head and Neck 1 95
Description
Sit e Behin d the uppe r borde r of the heli x of the ear , two angul i
(finge r units ) abov e Shankh a marma .
Control s An importan t contro l poin t for Vat a and the mind , for Apan a
Vayu , the larg e intestin e and the sens e orga n of smell .
Anatomica l Tempora l muscl e and bone . Temporal , zygomati c tempora l
and
Structure s interna l caroti d arteries . Anterio r tempora l diploi c vein .
Secon d and thir d cervica l nerves .
1 96 Table of Marmas and Their Treatment
Symptom s Injur y wil l caus e bleeding , damag e to the head , and caus e
If Injure d Pran a (Vata ) to be quickl y lost .
Treatmen t
Massage , Folo w usua l massag e procedures , but gentl y usin g the finger s
Acupressur e or the thumb . Acupressur e here help s calm the min d
and and Arom a control s Vata .
Therap y For Vata disorders , use strengthenin g massag e oils like Bal a
Taila , Ashwagandh a Taila , sesam e oil or almon d oil .
Us e calmin g aromati c oil s like sandalwood , basil ,
or valerian .
Acupunctur e For treatin g psychologica l disorder s and menta l
agitation , (Suchi - selec t a poin t one angul i (finge r unit ) above , on
the borde r of karma) hairline .
Descriptio n
Nam e Avart a (calamity ; as it is ver y sensitive )
Numbe r 2 marm a point s (nea r eac h eye )
Treatmen t
Massage , Massag e gentl y usin g the fingers , particularl y the
middl e Acupressure finger . This is also a goo d marm a for acupressur e
usin g and Arom a aromati c oils , particularl y for reducin g high Vata .
Again , be
Therap y carefu l not to get any aromati c oils into the eye wher e they
can caus e irritation .
For controllin g Pran a Vay u (improvin g energy , adaptabilit y
and equilibrium) , use Taila , Ashwagandh a Taila ,
almond oi l or sesam e oil as massag e oils .
For stimulatin g the prani c flow to the hea d and the body ,
appl y aromati c oil s like camphor , min t or eucalyptus ,
whic h ope n the min d and senses .
Treatmen t Appl y calamu s powde r wit h a littl e ghe e for swelling . Wash
the
If Injure d eye s (netr a basti ) with ghe e for any accompanyin g inflamma •
tion or irritatio n of the eyes .
Marmas on the Head and Neck 1 99
Descriptio n
Nam e Shringatak a (plac e wher e fou r road s meet , a summi t or
horn )
Numbe r 4 marm a point s
Treatmen t
Massage , Gentl y massag e the correspondin g area on the face .
Acupressur e For Vat a disorders , massag e with Taila , almon d
oil Arom a or sesam e oil. Use nervin e aromati c oils like calamus ,
Therap y myrrh , frankincens e or min t to ope n up the power s of
the senses .
Thi s marm a is a goo d plac e for acupressur e for treatin g
disease s of the mouth . Use Kapha-reducin g aromati c oils
for thi s purpos e like peppermint , clove s or calamus .
We can also stimulat e this poin t by suckin g on spic y herb s
like clove s or nutmeg , holdin g the herb s toward s the bac k
of the mouth .
Treatmen t If Combin e turmeri c powde r wit h a littl e ghe e and appl y thi s past e
Injure d at the injure d area to reliev e the pain and edema . Was h the
eye s (netr a basti ) with ghe e for any accompanyin g
inflamma •
Marmas on the Head and Neck
Descriptio n
Nam e Sthapan i (wha t give s suppor t or hold s
Control s Control s the sixt h chakr a (Ajna) , Prana , the mind , the
senses , the pituitar y gland , and the meetin g of the six hea d
nadi s (Ida and Pingala , Push a and Gandhari , Payasvin i and
Shankhini ) in thenadi .
poin t in the middl e of the forehea d ha s
simila r propertie s but is stronge r for controllin g the
mind , whil e Sthapan i is bette r for controllin g the
senses . It govern s the Agn i of the min d and senses .
202 Table of Marmas and Their Treatment
Treatmen t
Description
Nam e Simant a (th e summit ; the skul l and surroundin g
n
e
r
v
204 Table of Marmas and Their Treatment
Treatmen t
Massage , Massag e wit h the finger s and the pal m of the hands . A
goo d Acupressur e metho d is to use the middl e finge r to go ove r all
thre e suture s and Arom a on the head .
Therap y The two bes t point s for acupressur e in the are a are
wher e the sagita l sutur e intersect s the corona l sutur e in
the fron t of the hea d and wher e it intersect s the
sutur e at the bac k of the head .
Appl y medicate d oil s like Dhanvantar a Taila , Bhringara j
Taila , Ashwagandh a Taila , almon d oil or sesam e oil for
calmin g and relaxin g purposes .
Plac e gauz e dippe d in war m medicate d oils like
Dhanvantar a
Tail a or sesam e oil on the spot .
To ope n the hea d energy , use etheri c aromati c oils like
cam • phor , min t or calamus . Thi s is aide d by the use of
acupressure . For newbor n children , war m sesam e oil shoul d
be applie d dail y to this marm a for controllin g Vata , calmin g
the nerves , promotin g slee p and maintainin g health .
Yog a and Lik e Adhipati , chantin g the mantr a OM and meditatin g upo n
Meditatio n the hea d chakr a improve s al l the function s of the top of
the hea d region . Anothe r metho d is to meditat e upo n
the infinit e expanse of spac e or the void extendin g from the
top of the skull .
Descriptio n
Nam e Adhipat i (th e lor d of
Site Locate d on the vertex , the top poin t of the skull , on the
sagita l suture , jus t behin d the anterio r fontanelle ,
immediatel y superio r to the externa l occipita l protuberance .
It is als o the centra l poin t at the top of marma , so it has
a rulin g actio n ove r tha t marm a as wel l and share s man y
of its properties . It is the sof t spo t on a baby' s head .
Treatmen t
Massage , Appl y marm a massag e to the area , usin g a stron g circula r
Acupressur e motion , for abou t five minutes . It is also a goo d poin t for
and Arom a acupressur e for calmin g and controllin g the min d and emotion s
Therap y and openin g highe r perceptiv e powers . Use the inde x or
middl e finge r for this purpose . The pressur e can be strong .
Sesame oil applie d her e calm s Vata . Medicate d oils like
Ashwagandh a Tail a or Mahanaraya n Tail a are eve n better .
The specia l Ayurvedi c practic e of Pich u dharan a is goo d
here . Thi s consist s of applyin g a gauz e or piec e of cotto n
dippe d in medicate d oil s like Dhanvantar a Tail a or plai n
sesam e oil .
For treatin g Sadhak a Pitt a (perceptiv e powe r of the brain) ,
use Tail a and coolin g aromati c oil s like
sandalwood , lotus , khu s (vetiver ) and chamomile .
For treatin g Pran a Vayu , use Dhanvantar a Tail a or sesam e
oil, or aromati c oil s like basil , campho r and calamus .
Fo r treatin g Tarpak a Kapha , use swee t aromati c
oil s like jasmine , rose , lotu s or gardenia .
Fo r stimulatin g the crow n chakr a use ether-containin g
aromati c oil s like campho r or basil .
In newbor n children , the anterio r fontanell e is open . Due to
incomplet e ossification , the top portio n of the skul l is onl y
covere d by a thi n skin . Fo r quic k healin g appl y sesam e
oi l dail y to the site . Thi s also nourishe s Pran a Vay u
(primar y vita l energy ) and calm s the child .
Yog a and Chantin g the mantr a OM and meditatin g upo n the top of the
Meditatio n hea d both energize s the highe r min d and also help s us
transcen d the min d int o the infinit e spac e of pur e
conscious • ness . Meditatio n here also promote s dee p and
dreamles s slee p and improve s overal l concentration ,
detachmen t and self-control .
Marmas on the Head and Neck 207
fii
in
sess s
is
with
c
followin g material s deal with the third group of therapie s introduce d in
5, The Many Method s of Marma Therap y which use variou s instru •
ments to treat marma As these are mainly clinica l procedure s and as the
explanation of them is only of outline , this materia l has been placed in
the appendix . It is not meant to substitut e for a full expositio n of these impor •
tant therapies .
While we will introduc e acupunctur e in this section , note that Appendi x 2
contains a mor e detaile d accou n t of Marma-acupunctu r e also calle d
puncturin g of marma points by Frank Ros, an expert in tha t
field.
in excess , when the level of toxicit y in the blood is high or for certai n
conditions of infection , inflammatio n or stagnan t Donatin g blood is
ofte n recommende d for Pitta individuals becaus e this type of therapy is
helpful in a genera l wa y to kee p Pitt a in
An alternativ e method to blood-letting , but milder in is to appl y
blood-moving and alterativ e (blood-cleansing ) herbs to marma s as well as to
take them internall y in the form of herbal teas and decoctions . Suc h
blood-cleansing herbs include turmeric , myrrh, guggul, aloe, saffron , com •
frey leaf , plantain , red clover, yello w doc k and manjisht a
Note Sushruta Samhita Sharira Sthana VIII and Surr a Sthana for a discussio n of thi s topic .
Sushruta Samhita Sutrasthana XIV.25
Note Sushruta Samhita Sharira Sthana VIII, for an entir e chapte r on thi s topic .
Sushruta Samhita Sharira Sthana
Note Ayurvedic Acupuncture
Note Sushruta Samhita Sutrasthana XII, whic h chapte r deal s wit h thi s
topic . Note Sushruta Samhita Sutrasthana XI, whic h chapte r deal s wit h thi s
subject .
B y Dr . F r a n k R o s
aligned with law which states that the of dose (or trauma ) relate s
to whethe r it kills (major dose), inhibits (mediu m dose) or stimulate s
(minute dose) the organism . This law is now also called hormesi s in toxi •
cology .
Sthapan i and Hriday a marma s have been routinel y needled by numer •
ous practitioner s since recorde d history and yet no serious complication s
have occurred . However , these two marma s are regarde d as lethal marma s
because major trauma (brute puncturing ) to them can cause serious prob •
lems .
However , certain marma s are not directly needled in
These include Nabh i (navel) , Stanamul a (nipples ) and (throat )
marmas. Other marma s having similar qualitie s can be needled in thei r
place or nearby points can be treated. Marma s located over sensitiv e or•
gans and major arteries , which deep penetratio n may injure (like punctur •
ing the lung), are also generall y avoided , especiall y by the inexperience d
practitioner .
The major marma s that directly relate to the chakras should be needle d
very gently by rotating the needle as it is inserted . Guide tubes should no t
be used on these points because the tapping with the finger on the needl e
can affect both the marma and the chakra and aggravat e the balance of
the subtle body .
An expert marmapuncturis t (suchika ) utilizes the least number of
needles to create the greates t therapeuti c effect, with about fiftee n
needles being the maximu m for one client. The number of needles also
depend s upo n the client' s bod y typ e as Pitt a or
Marmapunctur e needles should normall y be very fine (standar d type is
0.25 mm x 25mm ) as the thicker the needle the greater the potentia l to
cause pain and aggravat e Vata. therefore , is done with a
careful attitude of not causing pain to the client and consequentl y does
not involve th e ver y deep insertio n and strong manipulatio n of the
needles. Needle s are inserted into the marma s in a gentle and rhythmi c
way in accordanc e with the qualitie s of Vata, Pitta or Kapha and the body
type of the client .
Becaus e many marma s are classifie d as lethal sites, the area of the po•
tential effect of the trauma is larger than the area of the insertio n of the
needle. Fo r instance , Simant a marma on the summit of the head has an
overall area of about four angulis , or finger units. Major trauma to any part of
this area can cause a similar lethal effect paralysi s or even
death) irrespectiv e of whethe r it occurs at the center or the peripher y of
the marma . In the most appropriat e place to needle in
order to obtain the most subtle effect is usually at the center of the marma ,
although needlin g anywher e within the area of the marma will cause a
21 8 Supplemental Material and Appendices
Marmapuncture Treatment
A marmapunctur e treatmen t usually follow s the appropriat e Ayurvedi c
diagnosis where the condition s of the tissues , systems , Agni and Ojas are
determined and an appropriat e treatmen t plan is designe d much the sam e
way as for an Ayurvedi c herbal therapy . A prescriptio n of marma points is
formulated to treat the factors out of balance .
There is a careful consideratio n of the three doshas (Vata, Pitta and
Kapha) and appropriat e points are include d for these. There may also be a
need to treat the mental aspect of the client (Sattva , Rajas and Tamas) , so
appropriate points for these may likewis e be included . Treatmen t may in•
clude correctl y adjustin g the subdosha s in the appropriat e direction ,
mainly Apana , Udana , Samana , Vyana and Prana Vayus but also Pitta and
Kapha subdoshas . Consequently , most treatment s cannot be textboo k
cases or mass-produced .
The final prescriptio n or formul a of marma points may contain a num •
ber of points that are duplicate d becaus e the same marma may have a
multiple of qualitie s or effects . However , as a synergisti c formul a of points ,
the effect of the therapy is magnifie d becaus e of the combinatio n and not
just becaus e of the selectio n of individual points .
Needlin g Effect s
The material s used for needlin g have their own qualitie s and effects on the
doshas, so consequentl y attentio n should be paid where gold, silver or
other material s are used. Fo r instance , silver needle s may aggravat e Vat a
Ayurvedic Acupuncture
or Kapha on a subtle level. Gold may aggravat e Pitta on a subtle level. Yet ,
the correct materia l for the person' s body type will enhanc e the therapy ,
especially on a subtle level and to treat psychologica l or emotiona l imbal •
ances .
Needles are kept inserted accordin g to the client's body with Vata
clients requiring less time than Pitta or Kapha. Kapha requires the most time.
The usual marmapunctur e treatmen t may take up to an hour, the length de•
pending on the body type or constitutio n of the client .
The technique s used may aggravat e or improv e the client accordin g to
her body type. Strong, erratic actions will aggravat e Vata but may improv e a
Kapha disorder . Smooth , slow actions may not assist a Kapha person as thes e
will add to the qualities of Kapha and hence its aggravation .
REQUIREMENT DOSHA
Marma Depth of Insertion
Shallo w Vat a
Mediu m Pitt a
Deepe r Kaph a
Number of Needles
Minimu m Vat a
Mediu m Pitt a
Mos t Kaph a
Needle Material
Gold or Silve r Vat a
Silve r Pitt a
Gol d Kaph a
Needling Action/Insertion
Gentle , rhythmi c Vat a
Mediu m rhythmi c Pitt a
Erratic , stron g Kaph a
Needling Time
Vat a
20-4 0 min s Pitt a
40-6 0 min s Kaph a
Electric Pulse
Slow , rhythmic , less intens e Vat a
Medium , regular , rhythmi c Pitt a
Intense , fast , errati c Kaph a
(Heat Application)
May requir e hea t bu t no t excessiv e Vat a
Doe s not generall y requir e hea t Pitt a
May requir e hea t Kaph a
220 Supplemental Material and Appendices
Marma s an d Marmapunctur e
Marma s are energy wells and energy wheels connecte d by a meridia n sys•
tem of conduit s (nadis) with organs and other parts of the body. They are
generally more physica l than the chakras , which are more energy centers of
the subtle body. By needlin g marmas , the energy flow through thes e
channels can be correcte d and a balance brough t to the human organism.
This balance of energy equates with health. Marma s can be injured or they
can be healed, dependin g on the amount of trauma caused, much the
same way that gentle, controlle d pressur e from massag e can help hea l
while massiv e pressur e from a blow can cause injury. Marma s are :
• Vulnerabl e points on the body, susceptibl e to injury .
• Regarde d as the physica l and externa l aspect of the body's defens e
mechanism or immun e system .
• Considere d as a form of energy wheels and energy wells .
• A terminu s for the pranic flow from the related organ through its nad i
or related pranic channel .
• Sites for interchangin g pranic energy from the outside (macrocosm )
to the inside (microcosm ) of the body through the skin .
• An are a on the ski n wit h lowe r galvani c skin
• Sites of Sattva, Rajas and Tamas; Vata, Pitta and Kapha; and the Fiv e
Elements .
• The externa l reflectio n of the chakras .
• Therapeuti c points .
Besides the 107 major marma s considere d by Ayurveda as lethal (or wit h
potentially lethal effects) there are many other marma s that have been
traditionally used bot h in marmapunctu r e and Indian martial arts
At least 22 0 marma s are used in with at leas t
36 0 marma s used in one form or another in Many of the
not so lethal marma s are classifie d and named under their effects or thei r
locations. Fo r instance , there is an Apana marma located several finge r
units (angulis ) above the malleolus , inside of the leg. This point or marm a
has a therapeuti c effect on Apana Vayu energy. There is also an Udan a
marma located several finger units above the wrist crease on the inside of
the arm. This marma balance s Udana Vayu. The Five Element s them •
selves have marma s that directly relate and treat these elements . Some of
these marma s are outside of the system .
Accordingly , marma s have a number of therapeuti c effects and can be
used for various problems . In clinical practice , only about fifty to sixt y
marmas are regularl y althoug h this number will vary accordin g to the
Marmapuncture, Ayurvedic Acupuncture 22 1
problem and body type of the client. There are times when other marma s
with specific qualitie s are require d for treatmen t because of the serious •
ness or specific nature of the disease .
Since the some marmapunctur e practitioner s have used the
modern internationa l conventio n of numberin g acupoint s (e.g. Sthapan i
marm a G 24.5 ) . This new system has been found useful in teachin g by
providing a clear, shortcu t system , much like shorthan d writing . However ,
the traditiona l names are still retained and used just like they are in Chi•
nese acupunctur e today .
Akashi c Balancin g
Treatmen t of the most subtle or etheric aspects (akasha ) of the person in
order to facilitat e the free flow of Prana is the aim of Akashi c Balancing .
This is a techniqu e using marmapuncture , pranic therapy (Prana chikitsa )
and essentia l aromas/taste s to balance the psychologica l and emotiona l
states or koshas of the body. Disease is considere d a restrictio n of Prana or
energy through the body, so the more restrictio n is encountere d by Pran a
along its pathway s the more serious or deeper is the health prob•
lem. Thi s is akin to the analogy of an electric radiato r elemen t that has a
high resistanc e to the flow of electricity , causing friction , heat and light to
generate. In a radiato r this is the desired effect but in the human body it
results in Like a pure gold wire conducto r gold wire tracks on
computer circuit where the electricit y has a free flow allowin g the
signals to arrive at their intende d destination , Prana also require s an unim•
peded path .
Akashi c Balancin g is helpful to produc e clarity and focus in thought s
and ideas as well as for peak physica l achievement . In Akashi c Balancin g
all five Pranas are treated at the same time in order to stimulat e the prope r
flow and directio n of Prana. However , only after proper marmapunctur e
treatment for normal physica l complaint s is complete d and any physica l
disease symptom s are remove d should Akashi c Balancin g be attempted .
Then the body is prepare d for this special type of treatment , which is ver y
different from the previou s normal Most clients of this
method relat e feelin g totally differen t than the conventiona l
marmapunctur e treatment . There is generall y a sense of lightness , positiv-
and mental clarity as well as an overall feeling of well-being .
Ayurveda, Life, Health and Longevity, Dr. Rober t Svoboda , Arkan a Pengui n Books , London ,
Marma s an d Thei r Sanskri t Name s
Most of these are anatomica l in nature but a few have specialize d mean •
ings reflectin g their effects .
Categorie s of Marmas
A . Ac c o r d i n g to Anat omi c al Fact o r s
Accordin g to Siz e
One finger breadth Tota l 2 Urvi , 2 Bahvi , 4 Kurchashira , 2 Vitapa ,
(1 anguli) 2 Kakshadhar a
Two finger Tota l 6 2 Gulph a (ankle) , 2 Manibandha ,
breadths (2 anguli) 2 Stanamul a
5. 8 2 Manibandha , 4 Kurchashira ,
(Pain-causing or 2 Gulph a (ankle )
both fiery and airy)
the digestiv e fire; generally, fire as a cosmic principl e
therapy
in the eye s
in the digestiv e tract, as oppose d to the doshas, which are
more specifi c toxin s
Ambhuvah a Udakavah a Srota s
Annavah a carryin g food, or the digestiv e system
unit
Apana form of Vat a
tissu e
Asthivah a carryin g bone or skeleta l syste m
Self
of Kapha in the ches t
therapy ; bathing an area with herbs or oils; also refers to the
bladde r
generall y nerv e
Dhanur martial art s
or drippin g of oils onto a particula r usually the fore •
hea d
230 Supplemental Material and Appendices
humo r
(clarifie d butter )
qualitie s of nature as sattva, rajas and
Ida nostril channe l
fire
water-humor
Kledak a of Kapha in the stomac h
use of caustic herbal alkalis
power; energy source for the subtle bod y
therap y
paste
tissue
Majjavah a carryin g nerve impulse s or nervou s syste m
tissu e
Mamsavah a carryin g the muscle s or muscula r syste m
Mani therap y
Manovah a carryin g though t or the mind
sounds for healing the min d and promotin g meditatio n
Mantra therap y
or pressure-base d massag e
point or sensitiv e regio n
Marma of marma
Marma therap y
tissue
Medovah a carryin g fat or the adipose syste m
Mutravah a syste m
pranic channel s of which 14 are most importan t
application of herbs, oils or liquid s
form of Kapha as power of immunit y and enduranc e
Pachak a of Pitta in the digestiv e syste m
Sanskrit Ayurvedic Terms
Prana therap y
Pranavah a carrying Prana, or the respirator y system
the Prana, breat h control exercise s
methods of sensory control and interiorizatio n of the
mind
principle , higher Sel f
Purishavah a system
of Aggressio n
sweating therap y
Swedavah a system, sebaceou s gland s
medicate d oil, generall y sesame oil based, with various
herbs cooked in the oil
of inerti a
tradition of energy practice s using body and mind
of Kapha in the brai n and nervous system
form of Pitta as positive force of fire and vitalit y Udakavaha
system, water intake portion of di•
gestive syste m
Udana air
ancient Ayurvedi c teacher
vitality and sexual energ y
as marma but as a place that requires protectio n
air-humor
of Prana or Vata; particularl y the five Vayus of Prana, Apana ,
Udana, Samana and Vyan a
Vedic and sacred sciences through the Vedic and Yoga
traditions
or purgatio n therapy
Virechana nasa l applicatio n
Vyana air
science of physica l and mental disciplin e aiming at Self-real •
izatio n
Yoga therap y
A . Specia l Ayurvedi c Herb s an d Botanica l Name s
(Note that we have not listed the botanical s for the common wester n
herbs listed in the text, for this consult any good western herbal text, also
note The Yoga of Herbs by Frawley and Lad)
agalocha
integrefolia
officinalis
Guduch i
aspera
arjuna
gigantean
indic a
somnifer a
rhombifoli a
cordifolia
anacardiu m
alba
chirata
belerica
marmelos,
asiatica, gotu kola
indicum
virginiana, juniper
album, sandalwoo d
zeylonica
pallens
234 Supplemental Material and Appendices
cardamomum , cardamo m
luzonicum
castor bea n
Galbanu m (ferula species) .
ordorantissiu m
bractatum
cordifoli a
chebul a
inermis, aromati c oil of henna
Himalayan deoda r Jatamamsi
jatamams i
reticulat a
paniculata
kadamba
cubeba, cubeb s
pruriens
herbaceum, cotto n
glabr a
nagi,
Ushir a
kurro a
saffro n
lapp a
hispid a
Herbs and Oils 235
clove s
racemosu s
cordifolia , madder
roxburghii
paniculata
malabaricus
adescendens
rotundus, nutgrass
ferrea
indic a
nimba
negundo
cerasoides
nucifera , lotu s
cucumeri a
foetida
diffusa
lanceolata
prionitis
cinerea
buchanani
robusta
serrata
malabarica
verrucosa
racemosus
pterigosperm a
236 Supplemental Material and Appendices
(a mineral )
ginge r
B . Ay u r v e d i c M e d i c a t e d Oil s (Tailas )
an d Herba l Formula s
Agaru licorice and sesame oil (B R )
2. or Amalaki haritaki, bibhitaka , bilva, sariva,
and sesame oil (B R )
3. cordifolia , triphala and sesame oil (BR )
Abbreviation s Used
ratnavali .
Sangraha
Datt a
Prof. K.R. Srikantha translation.
Varanasi, India: Academ y 2000 .
Samhita. R.K. and Bhagwan Dash translation.
Varanasi, India: Chowkhamba Sanskrit Series Office, 197 6 .
Douillard, Dr. John. Body, Mind and Sport. New York, New York: Crown
Trade Paperbacks 199 4 .
Frawley, David. The Astrology of the Seers. Twin Lakes, Lotus Press ,
2 0 00 .
Frawley, David and Subhash Ranade. Ayurveda: Nature's Medicine. Twin
Lakes, Lotus Press, 200 1 .
Frawley, David. Ayurvedic Healing. Twin Lakes, Lotus Press, 2000 .
Frawley, David. Yoga and Ayurveda. Twin Lakes, Lotus Press, 199 9 .
Frawley, David and Sandra Yoga for Your Type: An Ayurvedic Ap•
proach to Your Asana Practice. Twin Lakes, Lotus Press,
Frawley, David and Vasant Lad. The Yoga of Herbs. Twin Lakes, Lotus
Press, 198 6 .
Joshi, Dr. Ayurveda and Twin Lakes, Lotus Press ,
1997 .
Lad, Dr. Vasant. The Complete Book of Ayurvedic Home Remedies. New York,
New York: Harmony Books, 199 8 .
Dr. Avinash, Ranade and Qutab. and Ayurvedic Mas•
sage. Pune, India: International Academy of Ayurveda, 199 8 .
Miller, Light and Brian. Ayurveda and Aromatherapy. Twin Lakes, Lo•
tus Press, 199 5 .
The Guide to Polarity Therapy. Twin Lakes,
Lotus Press, 20 0 1 .
Dr. Gyanendra. (three volumes). Varanasi ,
India: Krishnadas Academy, 199 8 .
242 Supplemental Material and Appendices
S a n s k ri t O n l y
Ashtanga Hridaya of Vagbhatta.
Ashtanga Sangraha of Vagbhatta.
Gananat h Sen . Pratyakshasariram (three volumes) . Varanasi, India:
Academy, 199 8 .
Vasishta Samhita. Lonavala, India; Kaivalya Madhva Yoga
Mandira 198 4 .
A
Abhyanga 64 , 66-6 8
Acupressur e (not e also unde r Tabl e o f
Marmas and Their Treatmen t 96 -2 07 )
64 , 72-73 , 8 7
Acupunctur e 65 , 97 , 105, 109, 129 , 139 ,
141 , 149 , 156 , 163 , 169 , 171 , 185, 188 ,
190, 194, 196, 2 12 -2 13 , 215-22 1
Acupunctur e point s 3-4 ,
Adipose system (Medavah a Srotas ) 24 , 92 ,
129, 146-147 , 160
7
Agni 17-18, 25-26 , 44 , 102-103 , 107,
127,
131 , 148-149 , 151 , 2 00 , 2 01 , 20 5
Agni-karm a 65 , 109, 127, 133, 21 3
Air elemen t 12, 13, 42 , 56 , 151-1 5 2
Akashi c balancin g
Ajna chakra 42 , 45-47 , 51 , 192, 2 01-20
2 nadi 42 , 44 , 144
Alkalis 21 4
Almond oil 67, 70 , 72 , 73 , 86 , 173
Alochaka Pitta 16, 17, 4 6 , 90 , 10 0-103 ,
125, 187-188 , 197
75 , 80 , 101 , 103,
Alternat e nostri l breathin g 56-5 7
25
B
Bala 68 ,
Bala Taila 123, 169, 17 3
Bandhas (Yoga) 49
Basil 139, 156, 202 , 2 04 , 2 0 6
Bhrajaka Pitta 16, 18, 44 , 48 , 90 , 98 , 123 ,
171 , 175, 17 9
Bhringamalakad i Taila 13 3
244 Supplemental Material and Appendices
c
Calamu s 38 , 68 , 71 , 73 , 76 , 79 , 87 , 97 ,
107, 145 , 165 , 169, 179 , 183 , 194 , 198 ,
2 00 , 202 , 2 04 , 20 6
Campho r 71 , 73 , 77 , 79 , 87 , 99 , 10 1 ,
121 , 133, 139, 145, 154, 156 , 163 , 167,
171 , 173, 18 1 , 198 , 20 2 , 20 4 ,
20 6
Cardamom 107, 113, 123 , 135 ,
137,
171
Castor oil 70 , 76 ,
Cautery 6 5
Cayenne 3 9
Cedar oil 123, 137, 192
Chakras , seven
Chandanbalalakshad i Taila
Channel systems 23- 25 , and marma s 92
Charaka 5, 8, 27 , 33 , 77 , 78
Che s t 18
Chinese medicine 3-4, 9
Chyavan prash 81
Cinnamon 68 , 70 , 71 , 73 , 79 , 86 , 97 ,
133 , 152, 181
181 , 18 3
Cloves 71 , 73 , 76 , 149, 20 0
Coconu t oil 39 , 67 , 71 , 86 , 8 7
Col d applicatio n
78
Color therapy 57-5 8
Comfrey 76 , 78 , 80 , 127
Consciousnes s 4 2
Coral 6 0
Coriander 71 , 109 , 13 3
77
Crown chakra (Sahasrara ) 42 , 203-2 0 7
Crystals 58-5 9
Cumin 137
D
Dalhana 2 4
Taila 127, 145 , 147, 149,17 3
Taila 192
Dhanur Veda 7
Dhanvantar a Kashaya 80
Dhanvantar a Taila 163 , 190, 202 , 2 04 , 20 6
Dharana 5 0
25
Diamon d
Diabetes 2 3
Digestive system (Annavaha Srotas ) 17-
18, 23 , 42 , 44 , 92 , 1 0 2 - 1 03 , 107,
127,
1 3 1 , 1 4 8 - 14 9
Diseases, Kapha 17, 2 1 , 38- 39 , Pitta
15, 2 1 , 22 , 3 8- 39 , Vata 14, 2 0 -22 , 38-39
Doshas, three 12-13 , 28 , 3 8
Drea m state
Taila 127
E
Ears 42 , 47 , 18 9- 190 , 20 0
Earth element 12, 16, 42 , 55 , 123, 145
Edemas 78 , 145
Elecampan e 152
Elements, five 12, 55-5 7
Emerald 6 0
Enemas 72 , 145 , 167
Index 245
vessels Sira)
1 H
35
2 02 , 2 04 , 2 0 6
Menstrua l system Srotas) 24 -
25 , 92 , 141 , 14 4-145 , 16 5
Mental system (Manovah a Srotas ) 92
Mind 24 , 25 , 34 , 42 , 103 , 125 , 15 1 , 191 -
192 , 194, 2 0 0 - 20 4
Mint 71 , 77 , 87 , 156, 173 , 175 , 18 1 , 190 ,
198 , 20 4
Moo n 20 0
Mulabandh a 141 , 14 5
Muladhar a chakra 42 , 44 , 144-14 5
Muscle 14, 21 , 24 , 3 4
Muscle-base d marma s marmas )
34
Muscula r system Srotas) 24 ,
92 , 15 4-15 6
Mustard oil 67 , 71 , 86 , 87 , 107 , 129 , 14 5
Mutravah a Srotas (urinary system ) 24 , 92 ,
144-147 , 166-16 7
Myrrh 77 , 80 , 105 , 109 , 129 , 137 , 160 ,
163 , 167, 192, 20 2
N
Nada 47 , 19 0
Nadis, fourtee n 41-4 8
Nalapamaradi Taila 133
Narayan Taila 99 , 147
Nasya (nasal therapy ) 185- 18 6
49
Navel 36 , 44 , 148-14 9
Navel center or chakra (Manipura) 42 , 44 ,
46 , 51 , 1 4 8 - 1 49 , 171
Ne c k 17
Nerve tissue 14, 2 1 , 24
Nervous system (Majjavaha Srotas ) 17,
24 , 42 , 45 , 92 , 1 5 5 - 1 58 , 1 83 , 2 0 3 -
20 4
Neti pot
Taila Nimbapatradi
Tail a 167
Nose 42 , 184- 186 , 195- 196 , 2 0 0
Nutmeg 141 , 147, 169, 2 0 0
o
Ojas 17, 34 , 45 , 68 , 81 , 123 , 129 , 14 1 , 151 ,
165 , 169, 2 0 0
Oil massage 66-68 , 8 6
Olive oil 67
O M 6 , 5 4-56 , 202 , 2 04 , 2 0 6
P
Pachaka Pitta 16 , 17, 44 , 90 , 102 , 107 ,
131 , 148 -14 9
Padmakad i Taila 10 9
Pain 34 , 7 7
Pancha karma 71
Panchaml a Taila 135
Pancreas (see also Udakavah a Srotas ) 109
7
Payasvin i nadi 42 , 47 , 189-19 0 , 20 1
Pearl 6 0
Pichu dharana 20 6
Pingala nadi 42 , 43 , 45-46 , 184-18 6 , 20 1
Pitta dosha 12-13 , 15-16 , 22 , 38-3 9 , 45 ,
7 0 - 71 , 73 , 86 , 90 , 148 -149 , 171 , 202
,
2 04 , 20 6
Pitta-carryin g vessels (Pittavah a Sira ) 35
Pittas, five 90
Pitta type persons 18-21 , 71
Plantain 76 , 78 , 149, 152, 154
Plasma 2 1 , 22 , 24 , 9 6
Polarity therapy 74
Poultices 7 5
Prakrit i
Prana 6, 8, 14, 15, 22 , 26 , 28 , 29- 30 , 34
,
41 , 45 , 6 5 - 66 , 68 , 73 , 74 , 97 , 10 0,
1 01 ,
1 21 , 152, 184, 186, 197, 2 0 0 - 20 4
Prana Vayu 14, 17, 45 , 89 , 96 , 100 , 125 ,
152, 154, 155, 173, 1 8 4 - 1 86 , 1 8 9 - 1 90 ,
198, 2 0 5 - 20 6
Pranas, five 14, 73-7 4
Pranagni 25
Pranavaha Srotas (respiratory system ) 23 ,
92 , 93 , 96 , 98 , 99 , 1 21 , 123, 173
Pranic healing 64 , 74 , 87
Pranayama 49-50 , 56-57 , 18 6
50-53 , 74 , 152 , 190, 192
147
Purgation 14 9
248 Supplemental Material and Appendices
R
dhatu (blood) 21
Raktavaha Srotas (circulator y system ) 24 ,
92 , 108 , 115 , 139, 165 , 1 8 1 , 1 8 3
Ranjak a Pitt a 16, 18, 44 , 90 , 108 ,
149, 16 5
Rasa dhatu (plasma )
Rasa Taila 171
Rasavaha Srotas (lymphati c system ) 24 ,
92 , 96 , 137, 139 , 166-167 ,
171
Rasayana 6 3
Reduction therapies 63 , 7 2
Reproductiv e tissu e
Reproductiv e system (Shukravah a Srotas )
24 , 92 , 141 , 146-147 , 169
Respiratory system (Pranavah a Srotas ) 23 ,
42 , 44 , 92 , 93 , 96 , 98 , 99 , 121 , 1 23 ,
154 ,
17 3
Rig Veda 6, 9
Root chakra 42 , 44 , 45 ,
14 5
Rose 39 , 70 , 71 , 86 , 87 , 15 1 , 2 0 6
Ruby 6 0
Rujakara marmas 36- 3 8 ,
22 7
s
Sadhaka Pitta 16, 17, 45 , 90 , 93 , 15 1 , 20 1
-
20 6
Sadya Pranaha r a Mar m a s (Immedia t e
Death-Causing) 36 , 22 7
Safflower oil 67
Saffron 115 , 127, 129 , 141 , 151 , 169 ,
18 3
Sahachara Taila 105
Sahasrara chakra 42 , 5 1 , 203- 2 0 7
87 , 97 , 101 , 125 , 149 , 151 , 16 3 , 173 ,
179, 188 , 196, 20 2
Sandhi marmas (joint-base d marmas ) 35
Sarasvati 179
Sarasvati nadi 42 , 45 , 17 9
Senses 17, 25 , 175 , 185 , 200-20 2
Sesame oil 67 , 70 , 75 , 76 , 86 , 87 , 105 , 107,
145 , 165 , 186, 190 , 202 , 2 04 , 20 6
Se x center or chakra 42 ,
44 , 51 , 146-147 , 165 , 169
Shaligrama s
Shankhapushp i Taila 18 3
Shankhini nadi 42 , 47 , 189-190 , 20 1
Shatadhaut a Ghrita 99 , 101
Shatavari 68 , 81 , 147, 167
Shatavari Taila 16 5
Shefali Taila 173
Shirodhara 72, 20 2
Shiva 7
Shivalinga s 61
Shock 78-7 9
Shodhana 71
dhatu (reproductiv e tissue) 2 1 , 92
Shukravah a Srotas (reproductiv e system )
24 , 25 , 92 , 129, 1 46 - 1 47 , 169
Siddha medicine 7
Sinuses 185, 188, 192, 194, 198, 20 0 , 204 ,
20 6
Sira marmas (vessel-based marmas ) 35
Sitopaladi 15 6
Skeletal system (Asthivaha Srotas) 24 , 92,
1 0 4 - 1 05 , 129 , 163, 1 6 6 - 16 7
Skin (see also plasma) 18, 2 1 , 42 , 194
Sleep 194
Sleshaka Kapha 17, 18, 48 , 9 1 , 93 , 104-
105 , 129, 133, 163, 173
Small intestine 16, 2 1 , 107, 143, 148-14 9
Smell, sense of 45- 4 6
Snayu marmas (ligament-base d marmas)
35
Snehana 71
Som a 20 0
Soul 4 6
Speech 179, 183
Index 249
Spleen 108-109 , 13 3
Stif f shoulder s 127, 137, 149, 152, 154 , 156, 158 , 163 ,
Stomach 17, 2 1 , 143 , 159-16 0
Smal l intestin e 15 ,
Stanyavaha Srotas (lactatio n system ) 24 -
25 , 92 , 154 , 15 5
Subdoshas 14-1 7
Subtle body 6
Sun 2 0 0
Sunflower oil 67 , 86
Sushruta 5 , 8 , 27 , 34 , 78 , 2 1 5
Sushumn a nadi 42 , 43 , 4 5
Svadhishthan a chakra 42 , 44 , 5 1 , 146-147 ,
165 , 16 9
Sweat 22 , 2 4
Sweating system (Swedavah a 24 ,
92 , 163 , 171
Swedana 71
Swedavaha Srotas 24 , 92 , 163 , 171
Swelling 78
T
Tailas 67-6 8
Tantra 7
Tarpaka Kapha 17, 45 , 91 , 151 , 20 0 ,
2 0 5 - 20 6
Taste, sense of (see also Bodhak a Kapha )
42, 179, 181 , 2 0 0
Tejas 15, 34 , 45 , 68 , 171
Third eye (Ajna chakr a ) 4 2 , 45- 4 7 , 5 1
,
192, 2 0 1 - 20 2
Throat chakra (Vishuddha) 42 , 45 , 47, 5 1
,
175,
Tiger balm 77
Tissues, seven
Tonification therapies 63 , 72
Touch, sense of 42 , 193 , 2 0 0
Trataka 20 2
Triphala 145, 171
Triphala Gh e e 125, 18 8
Taila 12 9
(see also basil) 77, 79 , 202 , 2 04 , 20 6
Turmeric 76-80 , 99 , 101 , 103 , 109 ,
169, 186, 188, 200 , 20 2
Waste-material s 22
V
Tail a
Vagbhatta 5 , 34 , 3 6
Vaikalyakar a marma s (Disability-Causing )
36 , 37 , 22 7
Valerian 77 , 145 , 158 , 19 6
Varma 9
Varuna nadi 42 , 44 ,
Vasishta Samhit a
50-5 2
vessels (Vatavah a Sira) 35
Vata dosha 12-15 , 22 , 28 , 3 8 , 6 1 , 69-
70 ,
73 , 86 , 89 , 93 , 100, 1 0 2 - 1 03 , 123,
1 44 -
147, 190, 1 9 3 - 1 95 , 1 9 7 - 1 98 , 2 02
,
20 4 , 2 0 6
Vata type persons 70
Vayus, five 14, 89
Vedic science 6-7
Vessel-based mannas (Sira marmas) 35
Vishalyaghna Marm a s (Fat a l I f Pierced )
36 , 37, 22 7
Vishuddha chakra 42 , 45 , 5 1 , 175,
179 nadi 42 , 44 , 148
Vyana Vayu 14, 18, 44 , 47 , 48 , 73 , 74 , 89
,
9 8 , 9 9 , 104 , 11 3 , 115 , 121 , 154 ,
155,
158, 173
w
250 Supplemental Material and Appendices
Inde x of Marmas
Adhipati 31 , 42 , 45 , 51 , 56 , 8 8 -91 , 93 , 2 03 , Kurcha 72 , 88 , 9 0
2 05-206 Kurcha (foot) 32 , 1 2 4 - 1 2 5
Amsa 31 , 42 , 88 , 93 , 1 7 4 - 1 7 5 Kurcha (hand) 32 , 1 0 0 - 1 0 1
Amsaphalak a 31 , 1 7 2 - 1 7 3
Ani (arm) 31 , 110-111
Ani (leg) 3 1
Apalap a 157- 158
Apang a 31 , 42 , 46 , 51 , 1 8 7 - 1 8 8
Apastambh a 31 , 1 5 9 - 1 6 0
Avart a 197-198
Bahvi (arm ) 32 , 88 , 1 1 2 - 1 1 3
Basti 32 , 44 , 1 4 6 - 1 4 7 , 16 9
Brihat i 32 ,
Guda 32 , 42 , 44 , 51 , 88 , 89 , 93 , 1 4 4 - 1 4
5
Gulph a 32 , 50 , 93 , 1 2 8 - 1 2 9
Hriday a 29 , 32 , 42 , 44 , 51 , 8 8 - 9 1 , 93 ,
1 5 0 - 152 , 171
Indrabast i (arm ) 32 , 93 , 1 0 6 - 1 0 7
Indrabast i (leg) 32 , 51 , 93 , 1 3 0 - 1 3 1
Janu 29 , 32 , 51 , 91 , 93 , 1 3 2 - 1 3 3
Kakshadhar a 32 ,
Katikatarun a 32 , 93 , 1 6 2 - 1 6 3
Krikatik a 32 , 1 9 1 - 1 9 2
Kshipra 48 , 9 1
Kshipra (foot) 32 , 50 , 93 ,
Kshipra (hand) 32 , 93 , 9
6-97
Kukundar a 32 , 42 , 51 , 88 , 1 6 4 - 1 6 5
Kurchashir a (foot) 32 , 1 2 6 - 1 2 7
Kurchashir a (hand) 32 , 1 0 2 - 1 0 3
Kurpar a 32 , 93 , 1 0 8 - 1 0 9
Lohitaksh a (arm ) 32 , 1 1 4 - 1 1 5
Lohitaksh a (leg) 32 , 1 3 8 - 1 3 9
Manibandh a 32 , 93 , 1 0 4 - 1 0 5
Many a 32 , 42 , 45 , 89 , 1 8 0 - 1 8 1
Nabhi 32 , 42 , 44 , 5 1 , 56 , 76 , 88-91 , 1 4 8 -
1 49
Nila 33 , 42 , 45 , 51 , 89 ,
Nitamb a 33 , 51 , 88 , 1 6 6 - 1 6 7
Parshvasandh i 33 , 1 6 8 - 1 6 9
Phana 33 , 46 , 5 1 , 56 , 76, 88 , 91 , 93 , 1 8 4
-
1 86
Shankh a 33 , 76 , 1 9 3 - 1 9 4
Shringatak a 29 , 33 , 51 , 1 9 9 - 2 0 0
Simant a 33 , 37 , 42 , 93 , 2 0 3 - 2 0 4
Sira Matrika 33 , 1 8 2 - 1 8 3
Stanamul a 33 , 37 , 1 5 3 - 1 5 4
Stanarohit a 33 , 37, 1 5 5 - 1 5 6
Sthapani 33 , 37 , 42 , 45 , 5 1 , 76 , 88 ,
89,
2 01-202
Talahridaya 48 , 91
Talahridaya (foot) 33 , 55 , 93 , 1 2 2 - 1 2 3
Talahridya (hand) 33 , 88 , 93 , 9 8 - 9 9
Urvi (leg) 33 , 51 , 56 , 88 , 1 3 6 - 1 3 7
Utkshep a 33 , 1 9 5 - 1 9 6
Vidhur a 33 , 47 , 91 , 1 8 9 - 1 9 0
Vitapa 33 , 42 , 51 , 1 4 0 - 1 4 1 , 16 9
ABOU T THE AUTHOR S
Dr . D a v i d F r a w l e y ( P a n d i t Shastri
)
Dr. Frawle y (Pandit Vamadev a Shastri ) is regarde d as one of the mos t
important western exponent s of Vedic knowledg e in the world today. He
has studied the Vedas, Puranas , Tantras and Yoga Shastra s in the origina l
Sanskrit and written extensivel y on their wisdom and their practices . He is
the author of over twenty five books and numerou s articles on diverse as•
pects of Vedic and Yogic knowledge , as well as several training program s on
Ayurveda, Yoga and Vedic Astrology .
Dr. Frawle y is a Pandit or traditiona l teache r of Vedic knowledg e
an (traditiona l teache r of Ayurveda) ,
Jyotish Brihaspat i (professo r of Vedic Astrology ) and
Medica l In India, where he has lectured and taught throughou t
the country , his Vedic work, includin g his translation s from the Vedas, is
highly regarded .
Dr. Frawle y is the directo r of the America n Institut e of Vedic Studie s
and is also on th e advisor y boards for the Nationa l Associatio n of
Ayurvedic Medicin e and the magazin e Yoga International. He works closel y
with the Californi a College of Ayurveda, the Europea n Institut e of Vedi c
Studies and the America n College of Vedic Astrology .
Dr. Frawle y is one the main western pioneer s of Ayurvedi c medicine ,
particularly relative to its interfac e with the greater system of Yoga. He
presents detailed informatio n for those who want to go deeply into thes e
profound traditions . The aim of his work is to train serious student s and
practitioners, who can authenticall y represen t the real teachings . He has a
special connectio n with the teaching s of Bhagava n Maharshi ,
which he has been involve d with over the last thirty years .
Prof . S u b h a s h R a n a d e
Dr. Subhash Ranade is a leading academicia n and physicia n in the field of
Ayurved a worldwide . He has written over sixty books on differen t aspect s
25 4 Supplemental Material and Appendices
D r . A v i n as h
Dr. Avinash Lele graduated from R. A. Podar Government Ayurvedic
College in with distinction in Ayurvedic surgery and did his post•
graduate study from College. He is an expert in Ayurvedi c
surgery, Pancha Karma and Rasayana (rejuvenation therapy), which he
practices and teaches worldwide .
Dr. Lele has a broad professional experience having served as principal of
Maharashtra Mandal's College of Ayurveda, Vice-Presiden t of
Savitri Ayurve d Pratishthan, Director of the International Academy of
Ayurved, and professor of the Shalya Shalakya (surgery), Ashtang Ayurved
College. He has been a post-graduate teacher and examiner since 1983.
Dr. Lele has a vast clinical experience as Medical Director of Janaki Clinic
and Panchakar m a Healt h club, Chi e f Medica l Consultan t Atreya
Rugnalaya and Research Center, and Director of Aushadhi which
manufactures numerou s Ayurvedic herbal products .
Biodata and Resources for Ayurveda and Marma Therapy 255
(Coimbatore )
136-13 7 Trichy Roa d
Coimbator e 64 1 045 , T.N. , India
Email: [email protected] Website:
www.avpayurveda.com
Australia n Colleg e of
Ayurvedic Medicin e Dr.
Fran k Ros, Directo r P O
Bo x 32 2
Ingle Farm S.A. 5098 , Australi a
Website :
homepages/suchi-karm a
Bo x 78 , 28 5 2 2
Esplanaden 2, Swede n
Ph: 0433-10 4 9 0
Fax: 0433-10 4 9 2
Email: [email protected]
Ayurved a Academ y
Dr. P.H. Presiden t
36 Kothrud , Mhatob a Templ e
Pune 029 , Indi a
Ph: 91-212-33213 0
Fax: 91-212-363132 / 3 4 3 933 .
Email :
N Y 117 0 9
Website: www.ayurvedahc.com
Californi a Associatio n of
Ayurvedic Medicin e Website :
John Douillar d
Life Spa , Rejuvenatio n through
Ayurved a
306 5 Cente r Gree n Dr .
Boulder , C O
Ph: 303-442-116 4
Website: www.LifeSpa.com
Nationa l Associatio n of
Ayurvedic Medicin e
Website : www.ayurvedic-association.org
Ayurved a Cente r
250 9 Virginia NE , Suite
D Albuquerque , N M
Ph: 5 0 5 - 2 9 6 - 6 52 2
Website: www.vinayakayurveda.co m
Ayurvedic Herba l
Supplier s
Internationa l
Dept. M T
P O Bo x 100 8
Silver Lake, 5317 0
Ph: 2 62 -8 8 9-8 56 9
Fax: 2 62 -88 9-2 46 1
Email :
Website :
Importe r and maste r distributo r of
Auroshikha Incense ,
Ayurvedi c Soa p and Herbal Vedic
Ayurvedic products .
Bio Veda
2 1 5 North Route 30 3
Congers, N Y 10920-172 6
Ph: 8 00 -2 92 -600 2
Biodata and Resources for Ayurveda and Marma Therapy 259
HerbalVedi c Product s
Ayurved a Product s
P O Bo x 63 9 0
Internationa l
Santa Fe , N M 8750 2
41 7 Bolton Road P O
Website: www.herbalvedic.com
Bo x Lancaster , M
A 0 152 3
Dept. M T Info: 8 00-8 43-833 2 Ext. 90 3
Order: 800-255-83 3 2 Ext. 90 3
P O Bo x 48 9
Twin Lakes, 5318 1
Organic s
(toll free order line )
3 24 5 Prairie Avenue , Suite A
262-889-85 8 1 (office phone )
Boulder, C O 8 030 1
262-889-859 1 (fax)
Ph: 888-550-VED A
Email: [email protected]
Website :
Website: www.internatural.com
Retail mail order and Interne t re-seller of Organi c Indi a
Ayurvedic products , essentia l oils, herbs, Affiliate o f O m Organic s
spices , supplements, herbal remedies , Indira Nager, Lucknow ,
incense, books, yoga mats, supplies and Utt a r Pradesh, 226 01 6 , India
videos. Website: www.organicindia.co m
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Foreword by Atreya Smith v
Preface vii
Part Introduction to Marmas :
Energy Points Yoga and Ayurveda 1
Chapter 1 Marmas: Energy Points of Yoga and Ayurveda 3
Chapter 2 The Ayurvedic System of
Healin g and Marm a Therap y
Chapter 3 Marmas: Their Nature and Classification 27
Chapter 4 Marma s and the Practic e of Yoga
Chapter 5 The Man y Method s of Marm a Therap y
Aroma Therapy and Pranic Healing 63
Chapter 6 The Many Methods of Marma Therapy 2:
Herbal Methods 75
Part II Table of Marmas and Their Treatment 83
Chapter 7 Overview of Table of Marmas and Marma Therap y 85
Chapter 8 Marmas on the Arms and Hand s 95
Chapter 9 Marmas on the Legs and Fee t
Chapter 10 Marmas on the Abdomen and Ches t 143
Chapter 11 Marmas on the Back and Hips 161
Chapter 12 Marmas on the Head and Nec k 177
Part III Supplemental Material and Appendices 20 9
Appendix 1 Us e of Instruments to Treat Marmas: Blood-letting ,
Acupuncture , Agni-karm a and
Appendix 2 Marmapuncture , Ayurvedic Acupunctur e
by Dr. Frank Ros 21 5
Appendix 3 Names and Classification of Marma s 22 3
Appendix 4 Sanskrit Ayurvedic Terms 22 9
Appendix 5 Ayurvedic Herbs and Oils 23 3
Appendix 6 Bibliograph y
Index 24 3
Resource s 25 1
The subject of pranic energy as a biological force is well documented in
but until now, poorly understood in the West. Prana as the posi•
tive energy of the vata dosha is the primary source of physical and energetic
health. Ayurvedi c medicine has a wonderful therapeutic system to work
directly on this bio-energetic principle that is called Marma therapy .
Prana as the source of the is the single most important factor in
health and therapeutic treatment. All Ayurvedic therapies work on the
prana of the patient in some manner, striving to stabilize and harmonize its
primaril y through the three vata, pitta and kapha.
Marma therapy is the most direct method of harmonizing prana in the
physical body (Sthula of anothe r person . It can also aid in the
study of yoga practices such as pranayam a and asana, which are chiefly
concerned with increasing and regulatin g prani c function through the
nadis or channels of the subtle body. Marm a therapy supplements and
supports all Ayurvedic therapies, increasing their effectiveness and ability to
awaken the healing power of the body.
Prana as the source of mental function and perception allows us to
think and perceive. It allows us to interact with the five senses, body and
physical universe. The higher forms of Yoga are concerned with the devel•
opment of prana on this level, the subtle body (Sukshma sharira), which
governs the mind and The advanced aspects of Ayurveda can assist
to harmonize prana here and aid in all forms of personal development and
spiritua l unfoldment. Marma therapy plays a key role in bridging the
physical and subtle bodies of yogic science. Therefore, a working knowl•
edge of Marma therapy is an important assistance on all yogic
Marma therapy is a multidimensiona l approach to health that includes the
physical, energeti c and mental sheaths and
Koshas) that in turn have an effect on the souls apparent jour•
ney
Marma therapy is used as a part of most Ayurvedic treatments and is of
primary importance in self-care and self-healing. Indian doctors prescribe it
as a matter of course for patients who are also taking herbal or other
Ayurvedic medicines. Yet, Marma therapy is used alone to treat a variety of
disorder s ranging from paralyses to psychosomati c disorders. The uses of
Marma therapy are almost unlimited for health care and form a corne r
vi Ayurveda and Marma Therapy
Atreya Smith
Autho r of Secrets of Ayurvedic Perfect Balance, Ayurvedic and di•
rect o r o f th e Europea n Institute o f Ved i c Studie s i n Franc e .
The science of Yoga, which has become very popular all over the world in
recent decades, is intimately connected to Ayurveda as its correspondin g
system of natural medicine. As Yoga and Ayurveda become better known ,
more interest is developing in their specific healing modalities as well. A
new Yoga and Ayurveda therapy is arising, integrating their renewed mu•
tual application using yogic tools like asana according to Ayurvedic guide•
lines as well as applying Ayurvedic therapies to aid in yogic healing .
The use of pressure points, called marmas in Sanskrit, is an important
part of this interface. Marmas are a common topic in clas•
sical Ayurvedic texts and are referred to in modern books as well. They are
also frequentl y mentione d in yogic teachings. But up to this present vol•
Ayurveda and Marma Therapy is no single book that at•
tempts to make this subject easily accessible and readable in the West .
This book is meant to help fill in that gap.
Ayurveda and Marma Therapy has three authors: Dr. David Frawle y
(Pandit Vamadeva Shastri) of the U S A along with Dr. Subhash Ranade
and Dr. Avinash Lele both of Pune, India. Dr. Frawley is one of the leading
western Ayurvedic experts, having authored half a dozen books on the
subject as well as developed extensive course material for Ayurvedic pro•
He has taken the main lead in shaping the book. Dr. Ranade is one of
the most importan t Indian Ayurvedic doctors teaching in the western
world as well as in India. He has written many books, including textbooks
used in Ayurvedic colleges . Dr. Ranade and Dr. Frawley co-authored the
book Ayurveda: Nature's Medicine. Dr. Lele, a colleague of Dr. Ranade, is
another important Ayurvedi c docto r who has specialized in marma
therapy. He is trained in traditiona l Ayurvedic methods of surgery, which
carefully considers the use of marmas . Dr. Ranade and Dr. Lele have col•
laborated on several Ayurvedic books published in India.
Dr. Frawley wrote the greater portion of the material in the book, in•
cluding the explanations of Ayurvedic principles and treatments in the first
section, as well as most of the information on the treatment of marmas in
the Table of Marmas in the second section. He specifically developed the
material explaining the use of marmas relative to the practice of Yoga and
meditation, including their treatment with gem and color therapy, drawing on
various yogic teachings and other related Vedic sciences. Dr. Ranad e
VII I Ayurveda and Marma Therapy
and Dr. Lele provided the illustration s and most of the information on the
description of marma points, as well as the initial outline of the book .
The book aims both at identifying marmas and indicating the appropri• ate
methods to treat them effectively. Such methods include massage with
special oils, herbs and aromas as well as acupressure , acupunctur e and
various herbal While classical Ayurvedic herbs and massage oils
are presented for those who have access to these, we have also offered
commonly availabl e herbs and oils so that any interested reader can begin to
use marma therap y for self-care purposes. The treatment of marmas with
aroma therapy, whic h is quick and easy to do, has been a major topic .
We would like to offer a special thanks to Dr. Frank author of The
Lost Secrets of Ayurvedic Acupuncture for his chapter on
explaining Ayurvedi c acupunctur e in detail. Dr. Ros is perhaps the western
world's foremost exper t on this important topic .
We would like to emphasize that this book is not meant to present the
last word on the number of marmas, their location or their manner of
treatment. The book emphasizes the main classical Ayurvedic marmas ,
whic h are 107 in number, but many other such sensitive points can also be
used. While it introduces various methods of treating marmas, particularly oil
massag e and aroma therapy, such methods can be delineated in greater detail
and adapted relative to various treatment strategies and a compre• hensive
Ayurvedic therapy. The book is a good place to start working with marmas,
but still only an introductio n to this profound topic. It should be
supplemented by a further study of Ayurveda for its full application and
integration with the entire range of Ayurvedic modalities .
We have not dealt a great deal with how Ayurvedic marma therap y
interfaces with the many forms of bodywork and massage that are prac•
ticed today. That is another vast field for research which, hopefully, other
therapists will take up in time. We have included several references in the
bibliography for those who wish to take up related forms of Ayurvedic
healing, energ y healing or bodywork. We welcome any feedback from our
readers, in order to improve any future editions of this book in light of
their suggestions .
Ayurveda remains a vast ocean and we are still but getting acquainte d
with its waves and currents. Ma y we gain the power to sail into its endles s
horizons and enter new universes of healing and self-transformation !
Dr. David Frawley, Dr. Subhash Ranade & Dr. Avinash Lele
M A Y 2 00 2