Ayurveda and Marma Therapy: Energy Points in Yogic Healing

Email

Whatsapp

Facebook

Pinterest

Twitter

Copy link

Yoga and Ayurveda therapy is arising, integrating their renewed mutual application using Yogic tools like asana according to ayurvedic guidelines a swell as applying Ayurvedic therapies to aid yogic healing. The use of pressure points, called marmas in sanskrit, is an important part of this yoga/Ayurveda interface. Sushruta defines Marma as a conglomeration of structures like Mamsa, Sira, Snayu, Asthi, and Sandhi. The author has furnished etymological derivation of the word Marma which also indicates the chances of death after infliction of it. The subject on Marma was well explained in terms of Prana and also from medical and surgical perspectives. In the context of Ayurveda, the Dhatu is interpreted as a substance which supports the Sharira (body), Manasa (psyche or mind), and Prana (elan vital or life). The author has explained in a lucid way the concept of Prana and the directional movement of Prana with illustration. This book is one of the few books prepared to make this subject easily accessible and readable for the general readers.

Bodhidharma Nair is an esteemed Ayurvedic practitioner and researcher focusing on Marma therapy and energy healing techniques in yoga. His research on Ayurvedic medicine and therapeutic applications has been published in Ayurveda journals, advancing holistic healthcare practices. His work bridges traditional Ayurvedic knowledge with contemporary healthcare approaches for holistic healing.

A careful review of Ayurvedic doctrines clearly indicates that the components namely Dosha, Dhatu, Mala, Agni, and Srotas often referred as Samprapati Ghatakas (components of the pathogenesis) are given prime importance in the treatment of any disease, in general, while the concept of Marma is included in the prognostic evaluation of a disease. Sushruta defines Marma as a conglomeration of structures like Mamsa, Sira, Snayu, Asthi, and Sandhi. The author has furnished etymological derivation of the word Marma which also indicates the chances of death after infliction of it. The subject on Marma was well explained in terms of Prana and also from medical and surgical perspectives. In the context of Ayurveda, the Dhatu is interpreted as a substance which supports the Sharira (body), Manasa (psyche or mind), and Prana (elan vital or life). Sharira Vayu in its fivefold division such as Prana, Udana, Vyana, Samana, and Apana is a force rather than a corporeal substance. In Upanishads, Agni is spoken of as Prana. The concept of Agni in Ayurveda is given utmost importance as life or otherwise depends surely on it.

The description of Nadivijnana delineated in Ayurvedic classics is too sketchy, and its applicability as a diagnostic tool was first attempted by Sarangadhara, probably adopted from the mystic lore of Siddha system. Nadi is the pathway of Prana and the author explained well about Nabhi Kurma with an illustration. Discussing about acupuncture, the author opines that, "It is detrimental to puncture or hurt the Marma points." He made a very pertinent observation that the attention paid to certain Marma in relation to disease during the Panchakarma treatment should help in the good recovery of the patient. The subject of Chakra is alien to Ayurveda and more preferred in the spiritual sphere. The concept of awakening Kunadalini is to energize the mind, and the knowledge of Shatachakras may play a vital role in the management of the psychosomatic diseases.