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Introduction: Ayurveda is an ancient science of medicine and surgery, here many of the treatment procedures are described for combat diseases, i.e., Ksharkarma (procedure with the help of base), Agnikarma (procedure with the help of fire), Siravedhan (procedure with the help of puncturing blood vessels), Panchkarma (purification proce- dure) etc. In this science Marma (vital point) therapy is like a blessing to a human being. It is a stimulation therapy of specific points. Now these days, stress arises as a major problem in COVID-19 recovered patients. It is very common to all age groups. Major causes are lack of proper classes of students, unemployment, lack of social inter- action due to isolation and health status anxiety during COVID-19 infection. It arises during and post COVID-19 but especially in the post period of infection. In stress, Marma therapy has an important role because it helps to maintain the equilibrium of the body by working on body humour. Objective: To provide costless, chemical-free and effective treatment for post-COVID-19 patients. Data Source: Relevant various Ayurvedic literature, Samhitas (classical books), modern literature, journals, magazines and online available materials. considered. Review Method: Relevant various data source materials were considered for this. Result: stress will be relieved because this therapy acts directly on hormones secretion which is responsible for relieving stress. Conclusion: By this ther- apy, a patient gets relief without any expenses and the most important is that without using hormonal treatment. Marma therapy in stress can relieve stress by maintaining calmness in the brain, it helps to maintain the brain's proper functioning. By this therapy, not only the stress but stress-related other complications can be treated. Keywords: Marma therapy, COVID-19, post-covid-19, stress.

Marma is a unique concept of Ayurveda. Marma is the site of prana. Prana is constituted by Agni, Soma, Vayu, Satwa, Rajah, Tamah, Bhuthatma and Panchendriyas. According to Acharya Sushruta, Shareera Dosha and Manasika Dosha along with Bhootatma reside in the Marma. So, if Marma gets injured all the Dosha gets vitiated. The Lohitaksha Marma in upper limb is the Shakhagata Marma Vaikalyakar in nature and it is a Sira Marma. It is two in number. The injury effect of this Marma is mentioned as RaktaKshaya and due to which Pakshaghata or Marana will be observed. In the Sira Vyadha context, Lohitaksha Sira is mentioned as Avedhya Sira in the limbs.

Ayurveda is an ancient science which deals with theoretical and practical knowledge with help of cadaver, structural and functional activity. In various Ayurvedic textbooks mention Marma (vital points of the body) which is a vital part of the body. Ayurveda is an ancient science which deals with theoretical and practical knowledge with help of cadaver, structural and functional activity. The detailed knowledge of Marma (vital points of the body) is important from the surgical point of view surgical procedures like Agnikarma (thermal cauterization), Ksharakarma (therapeutic application of caustic material), Raktamokshana (bloodletting), etc. are used as a part of the surgery. The aim of this study is to reconstruct the concept of Guda Marma in the light of current knowledge and studied the applied aspect of Guda Marma. Cadaveric study was done in 5 human cadavers to visualize all the structures (muscles, artery, vein, nerve, etc.) of Guda (Anus) Pradesh (Anorectal region) in terms of Ayurvedic sciences and Modern Medical Sciences. The exact location, reginal anatomy as well as applied aspect of Guda Marma in terms of surgery were analyzed and correlated with modern sciences. Guda (Anus) is the seat of Prana (the breath of life) and it has regarded as one of the ten Prana (the breath of life) yatan. Guda Marma is one among the Mamsa Marma (vital points of the body) and categorized under Sadhya Prana (the breath of life) hara Marma (vital points of the body). The importance of this region can be assessed by the fact that two of the diseases of Guda (Anus) (Arsha and Bhagandara) have been considered as Mahagada. Guda Marma is the vital organ or site of the human body having a rich blood supply which correct knowledge and applied aspects concerning anorectal injuries and disorders is essential.

Marma are the vital points present in the human body explained in different Ayurveda classical texts. These are not only present as surface landmarks in the body but these are deeply seated physio-anatomical structures. Marma is defined as confluence of Mamsa, Sira, Snayu, Asthi and Sandhi at a particular point and it is the seat of Prana. According to Ayurveda, there are 107 Marma in the body. They are classified into various groups depending on the region, structure, prognosis, number and measurement etc., mainly by Acharya Sushurta and Vagbhatta. In Aghata (injury) of Vishlyaghna Marma, the person survives till the foreign body/weapon is at the wound place and will die as soon as the weapon is removed. A person can survive only if the foreign body has dropped by itself after Paaka (suppuration). Vishalyaghna Marma is Vayu dominant Marma points. Sthapani is one of the Vishalyghna Marma. It is present between the two eyebrows or the superciliary arches. The word Varmam and Marmam holds the same meaning in Tamil language. Varmalogy is a therapeutic manipulation of Varmam points where the Pranic energy gets concentrated or blocked. When a particular Varmam point gets stimulated, this energy is released from there and brings relief to the affected area of a person by regulating the flow of this energy which is obstructed due to assault on specific points. According to Siddha science, Tilartha Kalam is present on the same location as of the Sthapani Marma (as per the Ayurveda science) i.e. Glabella region. Through this article, we will try to explore the structures undercover the Sthapani Marma and also try to correlate the Sthapani Marma according to Siddha science along with the methods to stimulate the particular Varmam point.

In the vast sea of the knowledge of Ayurveda, Marma is one of the extremely important topics. Marma points have been unanimously accepted as the ‘seats of life’ (Prana - the vital life force). If these locations are injured, then it may lead to severe pain, disability, loss of function, loss of sensation, or death. Therefore, the ancient scriptures have strictly directed that these vital locations should not be injured, and due care should be taken in this regard even while doing surgeries. However, recent researches indicate that if there is inflammation or pain at any Marma point, then stimulating its nearby Marma points can help in alleviating this pain. This Marma Therapy has been used in treating various physical and mental disorders, with encouraging results. In view of the importance of Marma Science mentioned in scriptures and with regards to surgeries, as well as the encouraging outcomes of Marma Therapy in recent times, the present study was undertaken for an in-depth study of the Science of Marma. Part-1 of this study gave an account of various ancient / classical Indian scriptures that mention different aspects of the Science of Marma. The present article, which is Part-2 of this study, gives a detailed description of the number of marmas, their location, structures involved, correlation with Panchamahabhutas, classification, as well as a detailed explanation of marmaghata or viddha lakshanas (effect of trauma), as given in classical texts written during Samhita kala. The anatomical correlation with modern science is also presented.

Joint pain is a world wide problem. Almost 70 to 80% of the world population suffer from it. Statistical analysis shows that by the age of 60 to 75 years, 80% of the population shows radiographic evidences of osteoarthritis. Osteoarthritis of the knee joint is characterised by gradual increase of pain in the joint, ‘grating’ may be felt or heard on movement. A plain radiograph is the only useful investigation. This may show some typical features of osteoarthritis, namely focal narrowing of joint space, marginal osteophyte, subchondral sclerosis cysts and osteochondral bodies. According to Ayurveda it is coined as Sandhigatavata where in Vata takes on the sandhisthana, it leads to the degeneration of asthi dhatu and decreases shleshaka kapha disturbing the normal structure and functions of the joints involved. As age advances Vatadosha triggers and accelerates dhatukshaya and balakshaya. Sandhigatavata is a madhyama rogamarga vyadhi involving the sandhi marma. Dhatukshaya in highly prevalent in vriddhavastha. Thus the involvement of Marma, Madhyama roga marga, vata dosha and dhatukshaya adds to the kashtasadhyata of the disease.

Marma is originated from the Sanskrit root word etymologically, ‘Mr’- Marne and the term ‘Sthana’ signi-fies the location. This jointly signifies the vitality of Marma in the human body. Any kind of injury to these parts of body may cause sensory or functional deformity or severe haemorrhage or even collapse and death instantaneously or lately. The Marma have been included as one of the important chapters in Sharir Sthana of Sushruta Samhita. In which Marma are categorized according to fatality, dimensions, integrity etc. Marma has a common factor as being a seat of Prana or seat of life in Ayurveda literature. Marma therapy focuses on stimulation of these points for activation of Prana factor in management of related dis-orders. But only described as danger spots of body Marma points have gained a lot of therapeutic im-portance nowadays. Considering present modern anatomy Marma being a physical entity also should be explored parallelly as it still lacks the adequate and comprehensive western science description. The meas-urements are given in Anguli Pramana of the person himself. Sushruta has described the anatomical classi-fication of Marma which makes it a little easier to explore them. This will lead to a proper understanding, for better learning and practice of Marma. Gulfa Marma is explored anatomically and in similarity to struc-ture and various other characteristics with modern anatomy.

Background of study: Marma are those spots on the body which are painful on application of pressure and shows abnormal pulsation. Marma are conglomeration of Mamsa, Sira, Snayu, Asthi and Sandhi. [1] There are 107 Marma.[2] Individual Marma are catagorized on different groups on the basis of various aspects such as Rachananusara, Parinamanusara, Sthananusara, Pramananusara etc. Vitapa Marma is the Adhoshakagata, Vaikalyakara Marma[3,4] of 1 Anguli Pramana.[5,6] The explanation of the Vitapa Marma in the classical texts cannot specify the particular anatomical entity so the study is undertaken to fulfill the deficit knowledge. Objectives: To evaluate the Snayu & Sira component of Vitapa Marma. To evaluate structural entity of Vitapa Marma in relation to given Pramana and Viddha Lakshana. Materials and methods: Cadaveric Study. Observation of the structures exposed during cadaveric dissection and correlation with textual description were done and the conclusion was drawn. Results: Vitapa Marma lies on the inguinal region at the superficial inguinal ring. The anatomical components of this Marma are the structures related to and passing through superficial inguinal ring.

The Marma Vijnana (Science of vital points) has been dealt in Shareera Sthana of Ayurvedic texts like Sushruta Samhita (Textbook), Astanga Samgraha (Textbook) and Astanga Hridaya (Textbook). The ref-erences related to Marma are also available in Charaka Samhita. Almost all the texts of Ayurveda have mentioned the total number of Marma as 107. Out of these Lohitaksha Marma is considered under the Shakhagata Marma (vital points of the limb region). The concept of Marma is important in the clinical and surgical point of view. In this article an attempt is made to study the lohitaksha Marma and its Viddha Lakshana (Traumatic effect) by considering the related literature.

The word Marma denotes the vital spots of the body. Marma Shareera is widely discussed in Ayurveda. The structural entity of these spots is not clearly explained in the classical texts so we cannot rule out the exact structural components involved. Apastambha Marma is one among 107 Marma explained in Classical textbooks. According to Sushruta, it is classified under Sira variety and it is an Urogata Kalantara Pranahara Marma. But Vagbhata has mentioned it as a type of Dhamani Marma on the basis of its structural entity. It measures about 1/2 Angula Pramana. Acharya Sushruta mentions its location as Uras, bilaterally where two Vatavaha Sira (tubular structures carrying air) are seen. Vagbhata says that it is situated in the Uras on both sides of the Parshwa. The Viddha Lakshana of this Marma as per Sushruta is Vatapoornakoshtataya, Kasa, Shwasa and Marana. However, there is a difference of opinion with Vagbhata; he has explained Raktena Poornakoshta instead of Vatapoornakoshtataya. Result: The marked area for the Apastambha Marma is at the level of 3rd costal cartilage on both the sides of the chest just lateral to the midline. As the measurement in Angula (1 cm) is not apparent so it is taken as the lengthwise, breadth wise and depth-wise. Conclusion: The area of about 2 cm lateral to carina which is the common site of injury in the bronchus can be taken as the site of Apastambha Marma as rupture of the bronchus leads to pneumothorax and the individual will show symptoms of breathing difficulty such as Kasa, Shwasa and in severe cases it may lead to the death. This explanation holds true for the Viddha Lakshana mentioned by Sushruta. Taking Shonitapoornakoshta this into consideration, pulmonary and bronchial vessels can be taken as the structures involved in Apastambha Marma which also holds good for the explanation of structural composition as per Vagbhata also i.e., it is a Dhamani Marma. Thus, we can conclude that the two Principal Bronchus along with the pulmonary vessels and bronchial vessels should be considered as the site of Apastambha Marma.

Introduction: The aim of the study was to determine the time to and rate of the return to sports (RTS) after knee joint injury. The data obtained was analysed to fine line the commonly affected anatomical entity re-sponsible and to correlate with Janumarma. Methodology: The symptoms assessed from the case profor-ma and MRI were compared to the Janu Marmabhighatha Lakshanas. The grading of injury and Khan-jatha was determined with the help of unique scoring adapted for the study. Results: Based on literary re-view Khanjatha can be defined as a weakness in limbs resisting its complete functional mobility. Anterior Cruciate Ligament (ACL) was found to be the most vulnerable structure. Cadaveric dissection studies showed the morphological significance of ACL to be placed as a Kandara has been surmised. Conclusion: Khanjatha is concluded as the difficulty in regaining complete functional mobility, which was observed in 70% of ACL injuries highlighting the plausible correlation of ACL as Janumarma.

Science of Marma known as Marma Vigyanam is a dynamic part, specially described in Sushrut samhita and other Ayurvedic classics. According to Sushrut Mamsa, Sira, Snayu, Asthi, and Sandhi, these five elements collectively present at Marma point. This is the peculiarity of Marma.1 Marmas are the vital points on the body having importance regarding surgical procedure and traumatic effect. It is also known as Ayurvedic Accupressure. In this paper, three similar cases of pain and stiffness in shoulder joints are presented, who has attended OPD of District Hospital Shivaji Nagar, Bhopal. In during the clinical examination partially restriction of shoulder movement is also recorded. The case was initially treated with Marma therapy mainly the stimulation of bilateral Bahu Marma along withAmsa Marma for instant pain management. After the treatment of about ten minutes the patient got relief in pain and stiffness and felt lightness in surrounding area of painful place. Amsa Marma manipulation can be used to give instant relief from Shoulder pain effectively.

Ancient Ayurvedic literature described 107 vital regions of the body and considered them as a seat of prana (life force) and collectively termed them as marma. The applied aspect of this concept, marma chikitsa or marma therapy, is gaining popularity as it is being practiced by many clinicians in which these marma are stimulated in different ways to treat different diseases. Hypertension is one of the major disorders affecting majority of the world population. Inspite of available antihypertensive therapies, the hypertensive population of not only the older age group, but also of that of young adults is increasing. Blood pressure normalising effect of marma therapy is observed by clinicians practicing marma therapy due to its holistic effect on the body. Clinical data regarding efficacy of this therapy is very sparse and hence, its application in different diseases remained unexplored till date. This case report is of a young hypertensive male whose blood pressure significantly improved with Talahridaya marma therapy. This patient was detected with raised blood pressure on repetitive examinations. The volunteer was subjected to Talahridaya marma therapy where his classical Talahridaya marma point on left upper limb was physically stimulated in controlled way for 10 days and the patient was also taught to perform the therapy on himself. The blood pressure was recorded, both before and after giving the therapy on each day. The volunteer showed significant improvement in his blood pressure recordings.

The principal aim of Ayurveda is to maintain and promote positive physical and mental health as well as ensure the prevention of diseases. Sandhigata Vata is the commonest form of articular disorder. It is a type of Vatavyadhi which mainly occurs in Vriddhavastha due to Dhatukshaya, which limits everyday activities such as walking, dressing, bathing etc. It occurs due to change in lifestyle like unsuitable sitting, sleeping, standing and look upwards or obliquely in various professions. Osteoarthritis (OA) is degenerative joint disorder, represents failure of the diarthrodial (movable, synovial lined) joint. OA of the joints comes under the inflammatory group which is almost identical to Sandhigata Vata described in Ayurveda with respect to etiology, pathology, and clinical features. Marma therapy is one which gives instant relief from pain by balancing local Vata and Kapha Dosha without any untoward effects. In the present research work, total 15 diagnosed case of Sandhigata Vata were randomly selected from OPD and IPD of department of Shalya Tantra, Rishikul Campus, Uttarakhand Ayurveda University, Haridwar (U.K.) India, all these patients were treated with the application of Marma therapy. Result was observed on the basis of subjective and objective parameters and analysed statistically. No complications were observed in this clinical study.

Background: Vatavyadhis has been mentioned as one of the Ashtomahagada due to its notorious nature. Being a Vatavyadhi, located in Marma Asthi and Sandhi and its occurrence in old age makes it Kashta sadhya.Osteoarthritis is most common degenerative,disabling disorder in majority of people in 5-6 th decade of life.There is only conservstive treatment giving short term relief in pain and surgical intervention with lots of side effects..Sushruta has mentioned Agnikarma as best treatment for vata Kaphaj Vyadhis.Charaka, has mentioned Basti made up of Tikta Dravya, Ghrita and Kshira in Asthidhatu Dushti,. Keeping all these things in view Agnikarma and Panchatikta guggulu were selected for the treatment of Janusandhigatavata. Aim and objective: To evaluate the efficacy of Agnikarma and Panchatikta Guggulu in management of Janusandhigatavata ( osteoarthritis of knee joint). Materials & Methods: Total 43 diagnosed cases of osteoarthritis were registered out of which 41 patient completed the study .In group A 4 sittings of Agnikarma was done in 21 patients with Panchadhatu Shalaka.In group B 4 sittings of Agnikarma was done in 20 patients with Panchadhatu Shalaka along with Panchatikta Guggulu orally for 1 month. Result: The result was assessed by using wilcoxan, paired t test, Mann Whitney and unpaired t test.Significant relief was observed in both groups in all parameters. Clinically and percentage wise group B had shown better results. Conclusion: Study was concluded that Agnikarma alone has a definite role in reducing the knee joint pain and tenderness but addition of Panchatikta Guggulu found convincing results in stiffness, swelling and (ROM) of knee joint.

Objectives of the study include answer to the research question or to the hypothesis framed. Present study was conducted to evaluate the therapeutic effect of Shilajithu loha rasayana in reducing the affliction of Basti marma in patients with Prameha/diabetic nephropathy, also to evaluate the therapeutic effect of Shilajithu loha rasayana in reducing the blood sugar level in patients suffering from affliction of Basti marma in Prameha/diabetic nephropathy. Design: Study Type: Interventional, Estimated enrolment: 30 participants, Allocation: Non-Randomized, Endpoint Classification: Efficacy Study, Intervention Model: Single Group Assignment, Primary Purpose: Treatment, Masking: Open Label. Participants: From October 2019 to January 2020, 30 patients of affliction of Basthi marma in Prameha/ diabetic nephropathy having symptoms of diabetic nephropathy (microalbuminuria, reduced eGFR, raised cystatin-c) with a minimum of 5yrs history of diabetes are taken up for the study. Intervention: Kosta shodhana on day 1: 20ml of Eranda taila added with equal amount of Shunthi kashaya is orally administered during early morning in empty stomach. Day 2 to 22: Shilajithu loha rasayana is orally administered half an hour before breakfast, in a dose of 12g with warm water. Patient was advised diabetic diet and to do brisk walking/jogging or light exercise for 45 minutes daily during the course of treatment. Results: Shilajithu loha rasayana was successful in improving renal functions by increasing the glomerular filtration rate and reducing cystatin-c in patients also was successful in reducing fasting blood sugar and symptoms of Prameha which was justified statistically with p value

This study aims to presents a brief description of the Women Empowerment in Rangamati. On the basis of data collected through a field survey as well as from the secondary sources. This study examines whether the presence of women in the income generating activities of a community is a means of empowerment. The survey covered a random sample of 100 households from both the two communities: Chakma and Marma. The findings show that the Chakma and Marma women are seemingly empowered socially and economically through their involvement in various sectors from very earlier. But they are not recognized properly due to our social system and at the same time in comparison to Marma, Chakma women are in better position both socially and economically. So, policy should take by the government to patronize these women so that they can get proper education, training, financing for business and policies for overall upbringing the social positions.

Background: Cervical Spondylosis a degenerative disc disease, pain being the main first concern along with stiffness and decreased movements of neck. Marma chikitsa is done by employing electrical stimula-tion using TENS or adapting Varma chikitsa explained in Siddha system of medicine on Marma points ex-plained by Acharya Sushruta. Objectives: To compare the efficacy of Marma manipulation and electrical stimulation using TENS in the management of Cervical Spondylosis. Methods: 40 Subjects diagnosed with Cervical Spondylosis was divided into 2 groups of 20 each. Group A was treated with TENS and Group B was treated with Marma Chikitsa for 7 days respectively. Results: The outcome of treatment after 14 days was statistically significant based in criteria taken for study. Interpretation & Conclusion: Group A showed better effect in reducing stiffness, pain, and improves an-gle of flexion, extension, side bending, tendon reflexes, power of hand muscle and rotation of neck. Whereas Group B was effective in improving the restricted movements, tenderness and mild improvement on power of hand muscles.

Acharya Sushruta described various surgeries meticulously. During the ancient time, Acharya Sushruta per-formed various major and minor surgeries with surprisingly great accuracy and thus was able to treat dread-ful diseases. The proper knowledge of Sharira was essential to meet this high standard of accuracy. Especial-ly, during performing any surgery or Sira Vedhan one must be aware of the vital points, Marma and the Avedhya Sira present in the body. This is because even a slight trauma to these may lead to severe compli-cations such as severe pain, any deformity or even death of a person. There are 107 Marmas and 98 Avedhya Siras mentioned by Acharya Sushruta. Most of the name of Avedhya Sira are same as nomencla-ture of Marma. For example, Brihati is a name of Avedhya Sira and is also a Marma. Here an effort has been made to study the role of Marma Sthan in confirmations of Avedhya Sira with special reference to Urvi (Bahavi) Sira in upper extremity. Keywords: Avedhya Sira, Marma, Urvi Sira

Background: Janu Sandhigata Vata (Osteoarthritis of knee) is one of the most disabling musculoskeletal disorder. It is a type of Vata-vyadhi (Vata disorder), involving the Janu Sandhi (knee joint), whose symptoms include Shoola (pain), Shotha (swelling), Stabdhata (stiffness), and Atopa (crepitus). Ayurvedic texts recommend repeated use of Snehana (oleation) and Swedana (sudation) therapies for its management. In recent years, Marma Therapy has also been used for the management of various Vata disorders. Methodology: The present study explores the efficacy of Marma Therapy (on four Marma points of the legs, i.e. Kshipra, Gulpha, Indravasti and Janu) with Janu Basti (with Ksheerbala Taila) in the management of Janu Sandhigata Vata. The therapeutic procedure was administered for 9 days, with a followup of one month, when the patients did self-administration of Marma Therapy and massage at home. Twenty patients completed the study. Results: Significant improvement was observed in all the subjective parameters (Shoola, Shotha, Stabdhata, and Atopa) and objective parameters (WOMAC Index, Range of Motion, Walking Time) analyzed during the study. Mean values of all the parameters decreased continuously during the study period, including intervention time and follow-up. Verbal feedback taken about six months after the completion of the study period indicated almost complete relief for 4 patients (pursuing Marma Therapy regularly), and self-management by 10 others through regular Marma Therapy and massage. Conclusion: The present study illustrates the significant efficacy of the administered therapeutic intervention in the management of Janu Sandhigata Vata, both with regards to short-term relief, and long-term self-management.

Nasya karma is the special Panchakarma procedure where the drug is administered through Nasal Route. The medicated drug that is put into nostril moves in the channels up to the sringataka marma(Sira Marma) and spreads to whole of the interior of the head(Brain) and to the junction where all the channels related to the eyes, ears, oropharynx situated together thus shows influence on shiras by removing out the accumulated vitiated doshas localised in shiras of all sinuses in the skull.This action of Nasya karma is known as sirovirechana. According to Vagbhatacharya the nasal passage is considered as the Channel for head (brain) i.. e “Nasa Hi Siraso Dwaram’’. Therefore, Nasya Karma pacify all accumulated doshas and related diseases. Nasya Karma is a therapeutic procedure in which the medicated oils, Swarasa, Kwatha or Churna is administered through nasal cavity to eliminate the vitiated Doshas situated in Sira (Brain) for the treatment of urdhwa Jatrugata Vikar. The First Cranial nerve (olfactory nerves) are connected with the higher centers of the brain i.e., limbic system which contains amygdaloidal complex, hypothalamus and basal ganglia. so, the drugs administered through nose stimulate the higher centers of brain which in turn alters the endocrine and Central nervous system functions, by controlling the doshas. The medicated drug also enters into the systemic circulation, intracranial region by lymphatic and Vascular Pathway. The present review article is compiled from many articles and research papers collected from different websites along with related materials from ancient ayurvedic classics.

The concept of marma is one of the unique principles mentioned in ancient Ayurvedic texts. Marma are the vital sites in the body where there is confluence of mamsa, sira, snayu, asthi and sandhi where prana resides. These generate the symptoms from excruciating pain to fatal effect when exposed to trauma. Ancient ayurvedic seers have mentioned 107 such vital areas in the body. Apanga marma is one among them, present in the head region, at the area outer to lateral canthus and below the tail end of eyebrow within half angula dimension. It is a vaikalyakara marma and results in blindness or visual impairment on injury. Knowledge of marma is very important in clinical field in preventing the complications during the surgical and parasurgical procedures. Details are collected from ayurvedic texts and published papers aiming to provide a comprehensive overview on Apanga marma.

Acharya Sushruta has described 107 marmas. Marma is constituted as combination of Mamsa (muscle), Sira (vessels), Snayu (nerve, tendon, ligament), Asthi(bone) and Sandhi (joints).This five tissue participate to play vital role in any injury that occur to any of the marma. Kurpara marma is located at the junction of bahu (arm) and prabahu (forearm) i.e exactly at the elbow joint in both the upper limbs. Kurpara marma is one of the Vaikayalkara marma (loss of function). Vaikalyakara marma means the marma which causes deformity on getting injured.. An injury to this marma causes deformity, pain and swelling. The articulating surfaces that form the elbow joint occurs between the trochlea and capitulum of humerus and trochlear notch of the ulna and head of radius. Elbow joint is responsile of flexion and extension of the upper limb.Tennis elbow is one of the common disease that occur on lateral side of the elbow due to Sprain of radial collateral ligament and tearing of fibres of the extensor carpi radialis brevis.It causes pain and restricted moment of the hand. Preventive measures can be used to reduce the symptoms and lessen the pain.

A new species of Marma Simon, 1902, Marma pechichon sp. nov. is described. Marma nigritarsis (Simon, 1900) is recorded from Colombia for the first time. Diagnostic illustrations for M. pechichon sp. nov. and a distribution map showing records for Colombia are provided. Aspects of secondary spermathecae and accessory glands of Euophryini are briefly discussed.