Just as nerves, connecting with each other, form ganglia, nerve bundles, so pranic channels in places where a large number of them accumulate and intersect form pranic nodes, or Marma points. Marma are located over the entire surface of the body, and often the topography of Marma points corresponds to the topography of ancient Chinese classical acupuncture points.
All marma points are divided into two large groups - main marma points and additional ones. There are one hundred and seven main points, and many more additional ones. Vangasena writes (Vs.S.77.347): “Agni, Soma, Anila, Sattva, Rajas, Tamas and Atma permeate the main marma points, so their injury or damage can lead to death.”
Based on the organs on which the main marma points are localized, they are divided into muscle (11), channel (41), tissue (27), bone points (8) and joint points (20).
On the hips are Kshipra, Tala, Hridaya, Kurcha, Kurcha-shira, Gulpha, Indra-basti, Jani, Ani, Urvi, Lohitaksha And Vitapa
On the chest and stomach are Gooda, Basti, Nabhi, Hridaya, Stana-mula, Stana-rohita, Apalapa And Apastambha- only eight.
On the back are Katika, Taruna, Kukundara, Nitamba, Parshva-sandhi, Brihati, Ampsaphalaka And Skandha- only nine.
On the side are Kshipra, Tala, Hridaya, Kurccha, Kurchcha-shira, Mani bandha, Indra-basti, Kurpara, Ani, Varty, Lohitaksha And Kakshhadhara- only twelve. These are paired points.
There are thirty-seven points above the collarbones - Dhamani (4), Matarka (8), Karkatika (2), Vidhura (2), Phana (2), Apanga (2), Avarta (2), Duckwood (2),Shamkha(2), Sthapani (1),Simanta (5),Shringataka(4) and Adhipati (1).
Tala, Hridaya, Indra-basti, Guda-stana and Rohita are muscle points.
Nila, Dhamani, Matrika, Shringataka, Apanga, Sthapani, Phana, Stana-mula, Apalapa, Apastambha, Hridaya, Nabhi, Parshva-sandhi, Brihati, Lohitaksha and Urvi are vascular points.
Ani, Vitapa, Kakshhadhara, Kurchcha, Kurcha-shira, Vasti, Kshipra, Amsa, Vidhura and Utkshchepa are tissue points.
Katika, Taruna, Nitamba, Amsaphalaka and Shamkha are bone.
Janu, Kurpara, Simanta, Adhipati, Gulpha, Mani-bandha, Kukundara, Avarta and Krikatika are the points of articulation.
All of the above marma points are divided into five groups:
1. Sadyah pranahara marma (“Great marmas”). This group includes marma points, damage to which leads to rapid death - death occurs within seven days. These are nineteen primary points located mainly on the center line at the front and back of the body. They are the most important stabilizers and distributors of Prana movement in the body. Can be used as first aid points in case of loss of consciousness, coma or threat of death. You can only act on them with your fingers; it is possible to apply special creams or oils. Cauterization, deep acupuncture, placement of leeches are contraindicated.
2. Kalantara pranahara marma. This category of marma includes points whose damage causes slow death - death occurs from fifteen to thirty days from the moment the point is damaged. There are thirty-three of them in total. They can be influenced a little more strongly than the “Great Marmas”, but needles and leeches are not used on them. These include all eight points located on the chest and abdomen, as well as Simanta (5), Tala (4), Kshipra (4), Indra-basti (4), Katika, Taruna, Parshva-sandhi (2), Brihati(2) and Nitamba (2).
3. Vishalyaghna marma. These are points into which penetration of foreign bodies (arrows, deep and thick splinters, needles, glass fragments, etc.) leads to death - death occurs immediately after removal of the foreign body. If the wound is located next to the point, then the pathological effect develops in the same way as in the next two types of points. There are only three of these points - Duckwood(2) and Sthapani (1).
4. Vaikalyakara. These are forty-four points, damage to which causes severe pain and suffering. These include Lohitaksha (4), Ani (4), Jani (4), Urvi (4), Kurccha (4), Vitapa (2), Kurpara (2), Kukundara (2), Kakshhadhara (2), Vidhura (2), Krikatika (2), Amsa (2), Amsaphalaka (2), Apanga (2), Nila (2), Phana(2) and Avarta (2).
5. Rujakara. Damage to these points leads to illness or, in rare cases, death. There are eight of these points. These include Gulpha (2), Mani bandha(2) and Kurcha-shira (4).
Based on another classification, there are three types of marma points:
1. Great Marma. These are nineteen main points, damage to which leads to the rapid death of a person.
2. Life Marmas. More minor, but quite energetically saturated points. They are localized not only on all twelve meridians, which Chinese medicine speaks of, but also outside them, and also correspond to the exits of all pulsating vessels. Too intense exposure is contraindicated. Damage to them can lead to severe illness and, in some cases, death.
3. Injured Marma. Correspond to the projections of internal organs onto the skin and regulate the movement of pranic currents at the level of a specific organ or its department. Impact on these points with the help of certain oils, massage techniques, heating and cauterization, application of precious and semi-precious stones, metals or by placing leeches leads to the normalization of pranic currents in the affected organ or organ system, which helps to normalize the balance of the doshas as a result of the orderly movement of Prana and Tridosha. Severe damage leads to the appearance of diseases.
A continuous flow of solar and lunar energy circulates in the human body and in the surrounding world. Solar and lunar pranic energy manifests as "positive and negative energies" (actually ascending and descending energy), light and dark, heat and cold, masculine and feminine, fullness and emptiness, and so on. When solar energy predominates in the pranic flow in the body, it gives it activity and fullness of warmth and strength, intelligence and awareness predominate, and breathing occurs through the right nostril. When lunar energy predominates, a person’s activity is reduced, feelings and instincts predominate, the body cools and the left nostril is open. The flow of Prana, passing through the right or left nostril, provides certain conditions for changes not only in mood and behavior, but also in metabolic processes and Tridosha balance. Solar energy helps the process of digestion and transformation of the seven tissues of the body, and lunar energy helps the process of absorption of nutrients and growth, increasing the volume of tissues.
The worse the process of assimilation of Prana in the body occurs, the more clogged the channels through which it moves with Ama, the lower the level of consciousness of a given individual. Moreover, the level of consciousness is not necessarily a karmic, “innate” characteristic of a person. All of us, depending on our past incarnations, are at some stage of personal development, but the point is not that someone is a little higher or a little lower at a given specific moment or period of time, but how much they have increased or, conversely, a person lowered his level in the process of individual evolution. After all, someone could be born with enormous potential accumulated in past incarnations, and during this life not come one iota closer to comprehending the Lord and himself as an immortal soul, or even managed to waste part of his spiritual potential and degraded relative to what he had , although he remained at a fairly high spiritual level. And at the same time, another soul receives a human body after many, many wanderings in the bodies of animals with their low level of consciousness, but, despite this, having enough intelligence to realize its position, at least slightly, it expands and raises the level of its consciousness from through some transcendental, religious or pious activity. Of course, this process also depends on the causeless mercy of the Lord, but in no case should one lose sight of the desires and taste for spiritual self-realization of a living being and his freedom of choice.
Manu Samhita gives advice on how you can neutralize the bad influence of your own inertia, laziness and self-doubt (MS 4.137.): “You should not despise yourself for previous failures; you must strive for happiness until your death and do not consider it difficult to achieve.”
There are two types of disturbances in the movement of Prana through pranic channels - its excess in a given channel and, accordingly, in the organ that is dependent on this channel, or its deficiency. An excess of Prana in one channel does not always correspond to its deficiency in another, and vice versa. The reason for the insufficiency of Prana in the channel may be hidden in the “clogging” of this channel with Ama or disturbances in the movement of dosha along this channel, as well as in the movement of Kapha dosha along the channels of movement of Vata or Pitta dosha. The same reason can cause an excess of Prana in a given channel. To remove the increase in pranic energy in the channel, it is necessary to sedate it, and to restore and increase its level, tonify it. In case of clogged Amoy channels, cleansing drugs and procedures are first prescribed, and only after that the doctor proceeds directly to Marma therapy. If there is constriction or injury to the energy channel, the doctor in each case chooses the method of influence that corresponds to the imbalance. Swatmarama writes (H.Y.P.2.5.) that only when the pranic channels are completely cleared does the yogi gain control over Prana.
Marma therapy or marma-vidya is the most important part of Ayurvedic medicine and belongs to the direction of the Dhanvantari-Sushruta sampradaya, which transmits this knowledge through the chain of discipleship and is usually not given to Western students. This is due to the fact that this science can be used not only for treatment, but also to harm other people. Ayurvedic doctors also say that if a doctor is dishonest in his work, then he will lose knowledge and his teacher will suffer. Therefore, this knowledge is carefully guarded and is still given in partial volume.
At all Marma Vidya is knowledge about the vital points of our body,By influencing them in a certain way, you can cure a person. It influenced the development of Indian martial arts, Ayurveda and yoga.
Marma therapy includes:
- Marma massage (impact with fingers and palms on points that are a projection of a certain organ);
- Bhedan-karma (acupuncture);
- Hirudotherapy;
- Dhara karma (impact of a thin continuous flow of medicinal oil, milk or herbal decoction on the biologically active areas of our body);
- Bee stinging;
- Shalya-chikitsa (Philippine surgery).
Marmas (varmas) are points at which all elements of the human body (physical body, astral, mental, causal, etheric) come into contact and are presented in the form of sagittal spirals that penetrate a person.
They are divided into five levels:
- Marma Granthi is the first circle, which is associated with the endocrine glands, centers of the brain and spinal cord, as well as with the place of accumulation and distribution of the main types of energy of the Universe and the manifestation of the basic functions of the psyche. There are twelve of them in total.
- Marmas of the second circle are a receiving and transmitting device for various vital organs of the body, and also provide communication with the corresponding centers of the psyche. There are only 21 of them.
- Marmas of the third circle (21 in total) are connected directly to the spine and large joints.
- The marmas of the fourth circle are assistants to the marmas of the third circle and are associated with small joints, such as the phalanges of the fingers, etc.
- Marmas of the fifth circle are fabric. There are seven of them.
- There are quite a lot of marmas of the sixth circle, since essentially every cell, every hair has its own marma.
- Marmas of the seventh circle are cellular, but in many Ayurvedic schools they are not taken into account due to their large number.
All marmas are interconnected by energy channels - nadis, of which there are 350 thousand, some of which are located in our body, and some of which go far beyond its limits.
To work in this practice, the doctor must own certain keys, of which there are 144 in total, and which are issued by the teacher gradually in accordance with certain rules. They allow students to hone their mastery of marma vidya.
Marma therapy is used both independently and in combination with various types of massage. Being an integral part of Ayurvedic medicine, it allows you to cure many types of diseases, improve the general condition of the human body and even rejuvenate his. In this case, various types of vegetable and essential oils can be used to enhance the effect.
Marma therapy is also used for cosmetic purposes when massaging the face and head, helping not only to get rid of pain, fatigue, stress and depression, but also to harmonize your feelings.
All asanas in yoga were created taking into account the knowledge of the science of marmas, since when they are performed, there is an impact on various marmas, which can enhance the effect of performing the exercises.
And even during meditation, yogis rely on the knowledge of marmas, focusing on the flow of energies in certain areas, transferring attention from one area to another.
Thanks to marma therapy the connection between the subtle body of the psyche, the physical gross body and the soul is restored. A person gains inner harmony, his health improves and his vitality increases at all levels.
Marmavidya is the science of marmas, vital points of the body. This is a huge area of knowledge that has existed for more than one millennium. One of the first mentions of marmas is found already in the Rig Veda. There, the god Indra deals with the demon Virtra, attacking the vital points of his body (marma) with his vajra. The Marma theory had a great influence on the development of Indian martial arts, yoga, astrology and Ayurveda.
Traditionally, there are two branches of Marmavidya - Tamil, the founder of which is considered to be the legendary siddha Agastyar, and Kerala, based on the heritage of Sushruta, Vagbhata and others. Tamil found its expression in the martial art of Varma-ati, traditional medicine of the Siddhas and in the Sittar school, the classical definition of which gives Siddha Tirumular: “Only the one who lives by yoga, and through it sees the Divine Light (oli) and Power (shakti) - only that sittar.”
Sushruta's legacy took shape in the martial art of Kalaripayat, Ayurveda and various schools of yoga. In particular, Swami Sivananda describes the technique of concentration on 16 points of the body (marmas) and calls it “pratyahara of Yajnavalkya”.
Tamil branch
As mentioned earlier, the founder of the Tamil branch is considered to be Siddha Agastyara, a legendary figure shrouded in the darkness of antiquity. Whether this is the same rishi mentioned in the Rig Veda or another is unknown. But it is clear that the science of Marmavidya was a secret and was passed on from teacher to student, as stated in the text “Agastyar Kutiram”:
This (knowledge of varmas) was created for everyone in this world. You must understand this. People may come after it and try to praise you, but don't let them do it. It is better to observe the student for 12 years and only then give him this knowledge.
Drawing (circa 1st century AD), found in northeast India, depicting marmas.
Written sources were traditionally created in poetic form, which contributed to more complete memorization. They vary greatly in volume - from 146 slokas in “Varma Kuthiram” to more than 1000 in “Varma Oti Murivo Kara Kuthiram”.
Tamil tradition has 108 vital points called varmas. However, 108 is not the total number of points, but the number of names. The Tamil text “Varma Oti Murivu Kara Kuthiram” says that 46 out of 108 points are single and 62 are double, making a total of 170 points. Of these 108 points, 96 are classified as minor (thodu varma) and 12 as major death points (padu varma). The most dangerous, padu varmas, are those that, if sufficiently damaged, cause death. More numerous secondary points are less dangerous, but cause severe pain if damaged. For example, “Varma Oti Murivo Kara Kuthiram” contains the following entry about one of the 12 death points:
- 45.1 Kontakoli is located exactly at the top of the head. Here are the symptoms of serious damage:
- 45.2 My dear disciple, his head completely collapses and spontaneous ejaculation occurs.
- 45.3. Life-threatening convulsions and chills occur. Direct damage results in death.
- 45.4 You should know that even if an experienced doctor treats this injury, the patient will die.
Another Tamil text, Varma Kuthiram, describes the name, location, symptoms of damage and counteraction for another of the 12 death points: “Between the eyebrows, below one rice link, the name of this center is tilada kalam. If it breaks on impact, death occurs. This is the death center. If there is no fracture after the blow, the person opens his mouth and looks at the sky. This will continue for 3 and ¾ nalikas (90 minutes). I will teach you a secret technique. Grab him by the hair tied in a ponytail at the top of his head and seat it, and strike the center of the crown (crown) of the head. Massage the pinkalai (two nadis running from the back of the neck to the ears). Grind dried ginger and blow it into the nose of the affected person. When you give the rice water, be sure with the patient Everything will be fine".
In general, we can say that according to the Sittar traditions, the texts themselves are a treasury closed from the ignorant, and only the practice of Siddha Yoga can open it and show their true meaning. And confirming the old Tamil proverb “He who does not know himself cannot know others,” the author of “Varma Oti Murivo Kara Kuthiram” writes: “Only by practicing the five steps (yoga kantam) in the six atarams (centers of the subtle body, Skt. - chakras), You gain a clear understanding of the 108 varmas."
Sushruta's Legacy
The branch originating in the works of Sushruta is better known. This is partly due to the large number of written sources, partly to their more accessible language. The growing popularity of yoga and Ayurveda also plays a significant role in this.
Written sources of this tradition include well-known Ayurvedic treatises, such as “Sushruta-samhita”, and less known ones - “Marmarahasyangal” and “Marmanidanam”. These books discuss the location of marmas, each vital point is given a name, number, location, size, classification, signs of direct and complete damage, life time after such damage, and symptoms for mild damage to the point. An example of such a description is an excerpt from “Marmanidanam”: “In the center of the body, between the large and small intestines, there is nabhi marma. This is the center of all nadis. This is the sira marma (point of connection of blood vessels). If damaged, death occurs quickly. Symptoms include continuous heavy bleeding leading to anemia, thirst, confusion, difficulty breathing, and hiccups. Life time - maximum 7 days.
Between the breasts, at the junction of the chest and abdominal cavity, there is the Hridayam Marma. This is the sira marma (point of connection of blood vessels). If damaged - quick death. Symptoms are continuous heavy bleeding leading to anemia, thirst, confusion, difficulty breathing, hiccups.”
The texts describing how to produce these damages stand somewhat apart. They formed the basis of kalaripayat. Here is an excerpt from Marmayogam about nabhi and hridayam marmas: “Jalapatnam is located half a finger's width below the navel. Block with the left, step with the right and strike with the right hand. The opponent will lose consciousness and urinate. To restore the enemy, you need to make a counterattack to a point located 6 fingers above the tailbone. Sometimes blood may leak out. Then press with the heel of your palm at the base of the spinal column.
Thrisankpurushpam (three-petalled flower) between the nipples below the ribcage and above the abdominal cavity, liquid in nature and shaped like a lotus bud tilted to the right... Guard against the blow with your left and hit this point with your right elbow. Recovery is only a blow to the opposite side.”
The texts “Granthavarimarma Chikitsa” and “Marmani Chikitsa” are devoted to ways of treating damage to the marmas: “If the Talhridaya Marma is damaged, you do dhara (continuous flow of any liquid on any part of the body) with gingeleya oil and ghee for three hours. After completing the dhar, mix gingelei oil with ghee and rub it on the area. Place a mixture of jasmine flowers and butter on the top of your head. Remove it after three hours. Then rub the entire body with a mixture of water, vegetable oil, ghee, aloe juice, or, if this is not available, ghee, vegetable oil and coconut juice.”
In the Sushruta tradition there are 107 points, but this is the total number. There are 43 names of points, some names are identical for points of the arms and legs. So, for example, urvi marma is both the middle of the thigh and the middle of the shoulder, and talkhridaya marma is both the center of the sole and the center of the palm.
According to the Sushruta Samhita (an ancient Ayurvedic treatise), marma is a nodal point, a junction of two or more bodily principles - mamsa (muscles), sira (vessels), snayu (ligaments), asthi (bones) and sandhi (joints). Marmas are called vital points because the vital wind (prana-vayu) circulates through them. The closer this flow is to the surface of the body, the more dangerous the damage to the marma.
Classification of marmas according to Sushruta
Of the 107, 64 marmas are considered the most important. They are in turn divided into kula marmas (the most important, damage to which leads to death or very serious damage), kola marma (stopping points, damage to which causes severe pain) and abhyasa marama (frequently used points that do not cause serious damage).
Marmas and their location
- adhipati: crown
- ani: outer upper edge of the kneecap
- ani: inner surface of the shoulder, above the elbow joint
- ansa-phpalak: shoulder blades
- ansa: shoulders
- apalapa: slightly above and to the side of the nipple
- apanga: outer corner of the eye
- apastambha: between the nipple and the sternum
- avarta: outer corner of the brow ridge
- vastih: bladder
- vidhuram: under the ears
- vitapam: base of the scrotum
- vrihati: on both sides of the 10th thoracic vertebra
- guda: end of the coccyx
- gulpha: ankle joint
- janu: knee joint
- indravasti: mid-calf
- kakshadhara: armpit
- katika-tarunam: base of the buttocks and lower edge of the pelvis
- cricacy: base of the skull
- kukundaraya: sacroiliac joints
- kurpara: inner surface of the elbow joint
- Kuruccha: above the kshipra, at the base of the thumb
- kuruccia: raising the arch of the foot
- kurchshira: heel (dorsal) and outer edge of the foot (front)
- kurchshira: middle of the wrist joint at the base of the thumb and under the little finger
- kshipra: between the first and second toes
- lohitaksha: axillary fold
- lohitaksha: inguinal fold
- manibandha: wrist joint
- manya-dhamni: lateral side of the thyroid gland
- nabhi: navel
- nil-dhamni: anterior wall of the larynx
- nitamba: external angle of the iliac crest
- parsva-sandhi: above katika-tarunam, above the waist
- phana: side walls of the nostrils
- simantaki: junction of cranial bones
- Siramatrica: arteries on both sides of the neck
- sringataka: soft palate
- stanmula: under the nipple
- stanrohita: above the nipple
- sthapni: third eye
- Talhridaya: center of the sole
- Talhridayam: center of the palm
- urvi: mid-thigh
- urvi: mid-shoulder
- utkshepa: above the ear
- hridayam: xiphoid process
- shankh: temple
Marmavidya 2
The previous article found a warm response and a bunch of questions in the minds of our readers.
Question number 1: “Why don’t marmas coincide with the points of Zhen-Jiu therapy?”
Well, firstly, “marmas are points of an exclusively dense body, sthula-sharira,” and “acupuncture meridians are a system of energy exchange between our physical body and the energy flows surrounding it.”
Secondly, as previously written, “some sources talk about 32 yoga marmas, points of the subtle body,” and “16 of the yoga marmas intersect with sthula marmas, points of the physical body.” So, for example, talkhridaya correlates with yong-quan on the leg and lao-gong on the arm, indravasti - with cheng-shan on the leg and si-men on the arm, nabhi - with shen-que, hridayam - with ju-wei, adhipati - with Bai Hui. As they say, the list goes on.
Question number 2: “Why is this necessary?”
Frankly, I myself was once tormented by this question. Especially when I discovered that half a book on wushu or qigong was filled with drawings of men with dots, lists of lo-points and explanations of the rules of “pin-bu” and “pin-se”. Why does a doctor need anatomy and physiology if there are pills for coughs, diarrhea, and headaches? To understand! Understand what should work and how, and if it doesn’t work, then why. And then, if you choose between the mottos “There is no such thing as too much knowledge” and “The less you know, the better you sleep,” I personally like the first one better.
Question number 3: “What to do about it?”
Well, here we are... Of course, the Siddha scriptures are vague, the Kshurika Upanishad is figurative, but I want something concrete and simple. If you please, the Marmasthanani technique, also known as the Savasana technique, adapted by John Mumford, a student of Swami Gitananda from Pondicher. The adaptation consisted of abandoning the name of marmas (although there are only 16 of them, one could remember them), and blurring their boundaries (which is also not important, because with the correct concentration, localization occurs automatically).
“Shavasana is yoga's ancient and most natural contribution to solving modern problems such as stress and insomnia. The action of shavasana is to slow down metabolic processes while conserving nervous energy, which is one of the keys to explaining numerous medically confirmed cases of “yogic hibernation”, when yogis were buried alive in the ground for several weeks.
The art of savasana gives the student the opportunity to consciously control his neuromuscular system. A good test of this art is the ability to fall asleep within three minutes.
Savasana represents the first step in changing the bioelectrical activity of the brain from an active, wakeful beta rhythm to delta (dreamless sleep). To achieve a deeply altered state of consciousness called yoga nidra, guided imagery with affirmations (sometimes called “psychic energizers”) can be included in a sophisticated technique. Yoga Nidra is best achieved when you listen to instructions recorded on an audio tape.
Marmas used in the Marmasthanani technique
Technique
Feet (talhridaya marma): Visualize-feel-see your feet, including your ankles. Curl the toes of both feet at the same time, then immediately relax them, becoming aware of the tingling sensation. Mentally repeat: “Feet, first zone.”
Shins (indravasti marma): Visualize-feel-see your shins and their muscles. Increase muscle awareness by extending your toes toward your kneecaps, then instantly relax them while mentally scanning your shins and their muscles. Mentally repeat: “Shins, second zone.”
Knees (janu marma): Visualize-feel-see both knee joints from all sides. Press the popliteal hollows to the floor, relax, taking in each sensation, and silently repeat: “Knees, third zone.”
Hips (urvi-marma): Visualize-feel-see the hips, guiding them by turning the toes towards each other, then relax, allowing the legs to return to their natural position. Notice the sensations, expressing them to yourself with the words: “Hips, fourth zone.”
Abdomen (nabhi marma): Visualize-feel-see the pelvic bowl from the perineum to the navel, hold your breath as you exhale, simultaneously squeezing your buttocks and drawing in your stomach as if you were trying to pull the navel towards the anus. Relax, allowing air to enter your lungs, notice the sensations and mental state: “Lower abdomen, fifth zone.”
Solar Plexus (Hridayam Marma): Visualize-feel-see the diaphragm, hold your breath as you exhale, while simultaneously contracting your navel as if trying to pull it towards your back. Release tension from the abdomen, while allowing the lungs to draw in air, and, being aware of the sensations in the diaphragm, silently repeat: “Solar plexus, sixth zone.”
Chest (apastambha marma): Visualize-feel-see and inhale, expanding the chest as much as possible to get maximum volume. Relax, allowing your ribs to return to their natural position as you relax. Notice the sensations. Silently say: “Chest, seventh zone.”
Back (vrihati-marma): Visualize-feel-see and press your lower back to the floor, relax, then press the rest of your back to the floor. Relax and perceive all the sensations coming from the spinal column, silently saying: “Back, eighth zone.”
Hands (talhridaya marma): Visualize-feel-see by slowly clenching your fists (place your thumb on your palm before curling the fingers to enhance the sensation). Relax, instantly freeing your hands from tension, notice your sensations, saying to yourself: “Brushes, ninth zone.”
Forearms (indravasti marma): Visualize-feel-see your forearms; Press the backs of your wrists into the floor, contracting your forearms up to your elbows. Let go by noticing your feelings and silently saying, “Forearms, zone ten.”
Shoulders (urvi-marma): Visualize-feel-see them. Focus on the pressure of your elbows on the floor, allowing this sensation to spread to your shoulder joints. Notice each sensation by silently saying, “Shoulders, eleventh zone.”
Neck (manya-dhamni-marma): Visualize-feel-see and, without lifting the back of your head from the floor, pull your chin as close as possible to the cervical fossa. Feel the tension in your neck for a few seconds, then relax, silently repeating: “Neck, zone twelve.”
Back of the head (krikatika-marma): Visualize-feel-see it. Press the back of your head to the floor for a few seconds, then relax, silently saying: “Back of the head, thirteenth zone.”
Jaw (sringataka-marma): Visualize-feel-see it and, closing your lips, press your tongue firmly against the roof of your mouth. Relax, mentally saying: “Jaw, fourteenth zone.”
Eyes (apangi-marma): Visualize-feel-see them. Squeeze your eyelids, concentrating on your cheeks and forehead. Relax, notice the sensations and silently say: “Eyes, fifteenth zone.”
Upper part of the skull (adhipati marma): Visualize-feel-see. Feel the weight of the brain in the skull while relaxing the scalp. Mentally say: “Scalp-brain, sixteenth zone.”
An Indian martial art that has been preserved since ancient times in the southern state of Tamil Nadu, in the Madras - Puttucherry region. In Tamil, "varma" means "that which is hidden" and "kalai" translates as "to strike or find." Thus, the term "varma-kalai" can be translated as "the art of hitting vulnerable points."
It is divided into bare-handed fighting and weapon fighting. Training begins with mastering stances and movements. Then they begin to study blocks, punches and open hand strikes. Then comes a series of kicks, as well as lunges and ducks. In addition, the Varma Kalai technique includes jumping, elbow and knee strikes, grabs, trips and throws.
When a student has mastered the bare-handed technique, he begins to master weapons. First it is a long stick, then a club, and then various types of bladed weapons: a dagger, a saber, a sword, a spear, as well as a battle whip and gazelle horns. The student first works with a weapon in one hand, later he is taught to hold a weapon in both hands (for example, to work with two clubs or two daggers at the same time).
Formal exercises "adi varissay" (literally "series or sequence of steps") are known in the number of 60. They are divided into five blocks, 12 in each, and their complexity increases from the first block (“student”) to the fifth. There are also “kuttu varissai” exercises (similar to the Japanese “bunkai”), that is, the use of formal complex techniques against two, three or more opponents. It is interesting that all movements in formal exercises are practiced both empty-handed and with a weapon.
Any attacking technique of Varma-Kalai is aimed at hitting the vital points of the enemy’s body. This is called "marma adi". There are simply no random hits. But depending on whether they want to kill the enemy or just put him out of action for a while, the blows themselves are delivered differently. And one more thing: depending on the method of hitting points associated with internal organs, the effect of the blows can be delayed. For example, a person can be poked with a finger today, but he will die only in two months (this is reminiscent of the Chinese “dimmak” technique). In other words, the “marma adi” technique is based on ideas about the circulation of internal energy “prana” (equivalent to the Chinese “qi” and Japanese “ki”).
Traditional massage is also one of the components of Varma Kalai. Its main features: the use of a variety of vegetable oils, special attention to the effect on the spine, and an abundance of all kinds of stretches for the body and limbs. This is a genuine science, subject to strict rules: how to massage, on what days and hours, etc. The theoretical basis of the art of massage is the same ideas about the circulation of internal energy (subject to annual and daily rhythms) as in marma adi.
Video: Demonstration of Varma-kalai
Varma-kalai training is usually carried out early in the morning (at 4-5 o’clock), in the fresh air, away from prying eyes. Places for classes are chosen in a wide variety of ways: on the seashore, in the forest, in the sand, on steep mountain slopes. The practice of varma kalai requires a strong knowledge of yoga (especially breathing techniques), as well as familiarity with barat hanattiyam, the classical dance art of the Tamils. The fact is that in Varma Kalai the positions and movements are similar to the “pas” of this dance style.
In Europe, the Varma-Kalai school has been propagated since 1988 by guru Zakriya, a student of master Thirungan Sambadar.
Ayurveda believes that there are 107 vital points on the human body, 37 of which are on the neck and head, 22 on the arms, and the same number on the legs.
It would seem, what do massage techniques and martial arts have in common? However, the doctrine of marmas, special “life points” located on the body, originated precisely within the framework of the ancient Indian martial art of Kalaripayattu.
Knowing the location of the points, warriors could both kill the enemy with one correct touch and heal themselves, getting rid of pain and restoring strength. Knowledge about marmas today can be a valuable “weapon” in the hands of someone who is ready to help their body.
The exact location of the marmas and their functions were described by the Acharyas of Susrtat and Vagzbat. Ayurveda believes that there are 107 vital points on the human body, 37 of which are on the neck and head, 22 on the arms, the same number on the legs, 14 on the back, 12 on the chest and abdomen. The key ones are hrudaya (heart), nabhi (navel) and guda (tip of the tailbone). Impact on marmas can be done through gymnastics and bandage wraps, but massage remains the key method. In addition to general assistance to the body, it is extremely effective for injuries and pathologies of the spine, joints, and also as an orthopedic rehabilitation. Ayurvedic sports medicine is entirely based on it.
The teaching of marmas is based on the theory that states that points in muscles, veins, tendons, bones and joints are connected to certain internal organs, through which the strength of these organs can be restored. Marmas can be called bioenergetic centers of the body, and most diseases are in one way or another associated with an imbalance of energy. This method is believed to provide an “energy reboot” to the body. In addition, correct pressure on the marmas balances the nervous system - this is why during a massage patients often feel euphoria and are immersed in a meditative state. This is due to the release of endorphins and antidepressant hormones. That is why marma massage is considered to be one of the most effective ways to relieve pain.
It is clear that professional therapeutic marma massage, according to clinical indications, can only be performed by a specialist. He must have not only knowledge of anatomy in general and the exact location of the points, but also have serious practical experience. However, in simple cases you can influence your “life points” independently. Thus, patients who have undergone a course of professional therapeutic massage for certain diseases are advised to engage in self-massage after recovery. Many experts talk about marma self-massage as “the starting point and the key to self-healing.” In addition, the role of knowledge about marmas in situations requiring emergency assistance should not be underestimated. After all, knowledge is never superfluous. Understanding which points are where can save someone's life at a critical moment.
You should talk about at least several types of “general restorative”, basic marma massage. Before you begin to influence the point, you need to apply a small amount of a mixture of vegetable and essential oils to it. The massage is carried out with the thumb, starting with smooth clockwise movements (to avoid confusion, imagine that the watch is lying on your body with the dial facing up). The circles that the finger describes on the skin gradually expand, but starting from the sixth, they begin to narrow again to one point. The cycle of five expanding and five contracting circles should be repeated three times. Don’t be surprised if you experience mild pain – this may be a sign of the imbalance that marma massage is designed to get rid of.
We are talking about a possible imbalance of the three Ayurvedic doshas - Vata, Pitta or Kapha. Vata imbalance can be described by categories such as “coldness”, “dryness”, “unevenness”, “roughness”. Key points that can be involved in such a massage are adhipati (crown of the head), sthapani (also known as the “third eye”, a point in the center of the forehead), nila and manya (under the ear on the front and side of the neck), nabhi (below the navel on 5 cm), basti (10 cm below the navel), guda (end of the tailbone).
When doing a massage, it is important to maintain smooth movements and use a lot of warm oil, the excess of which does not need to be removed from the skin - let it be absorbed. It is especially beneficial to generously cover the stomach with oil. The noticeable effect can be described as warming, and it must be maintained: after the end of the massage, remain lying under the blanket, you can put a heating pad on the areas that were massaged. During the massage process, it is better to use sesame oil or hazelnut oil as a base oil. Among the essential oils, calamus, basil, Indian aralia, ginger, camphor, cardamom, coriander, lavender, chamomile, sandalwood, eucalyptus, and sage oils have proven themselves to be excellent. The oils are mixed based on the proportion - 40 drops of essential oil per 100 ml of vegetable oil.
In case of Pitta imbalance (hotness, tension), the effect should be perceived, on the contrary, as a moderate cooling. Therefore, it is advisable to use olive or coconut oil as a vegetable oil, and any of the oils of lemon balm, mint, jasmine, cumin, lavender, rose, sandalwood, yarrow or fennel as essential oil. The key points are sthapani, nila and manya, hridaya (right under the heart), basti. Touches should be slow and careful.
If there is a Kapha imbalance (the defining feature is humidity), massage should have an invigorating effect. Movements are energetic, even abrupt. There should be little oil, it should be warming: vegetable oil - almond, mustard or rapeseed, essential oil - yarrow, myrrh, cinnamon, cadramone, ginger, basil, orange. Their fat content can be removed by adding alcohol or powder. The key points are adhipati, urvi (middle of the shoulder and middle of the thigh), basti, talahridaya (center of the back of the hand), kshipra (base of the thumb and little finger), ani (outer side of the knee and inner surface of the elbow).
It is useful to massage key “points of life” - the effect of traditional massage is partly based on this, and oil massage of the whole body affects almost all external marmas, which is why its effect on the body is so beneficial.
Gikku Benny,
Ayurveda Doctor (B.A.M.S.), Marma Specialist, MUVATTUPUZHA Hospital, Kochi, India
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