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CONCLUSION Ayurvedic medical knowledge is not to be practised by doctors alone but also by warriors as well. Charaka Sutrastana Ch 30. There were two schools of thought regarding marma that existed in India. They were 1. Ayurvedic, 2. Tamil Varma. These systems, though mainly developed for different reasons, their theory basically remained the same. Hence it is clear that the difference between these are more semantic than substantial. Changing a few terms, the corpus knowledge of each system can be translated into the other, thereby widening the scope of each. These two systems had its own merits and demerits. The marmas which were enumerated in Ayurveda was basically meant for surgeons to skillfully avoid these areas during areas during the surgery. The exact location, area, structure and prognosis of each and every marma were very widely dealt with. There is also little or no difference in opinion regarding the marmas on number, area, site between the different authors. But here, less attention were paid in the treatment aspects of marmabhighata. The treatment

modalities were totally missing which makes this science incomplete. Even the naming of marma was done with a specific reason and rationale. Injury to this varma can be successfully treated only when the complete knowledge on quality and location is obtained. In Tamil varma sastra there are many treatise which deals with this art. Numerous manuscripts are collected at various centres in India. A theoretical text is fairly meaningless without a teacher who knows the practical skills himself. A vital spot at any part of the body could be identified only with the help of a experienced teacher. Even if the spot is identified the way it should be stimulated or revived also need to be taught from a guru. Each and every practitioner has developed this science into his area of understanding that to a novice, it has become extremely difficult to have a standardised approach. Though the practitioners of this science agree in unanimity regarding the total number of varma which they claim to be 108, there is difference of opinion regarding the name, size, position and prognosis. A detailed table regarding the identification 271

and terminology of around 25 paduvarmam and 295 thoduvarmam are given in appendix II. Kulayana system of practise is meant for warriors to afflict the maximum possible injury in combat. These tradition has already developed a lineage in trauma care that even now it is in par with the modern orthopedics. The treatment modalities of trauma care, Immobilisation, bandage techniques, and physiotherapy methods like massage, exercises all need proper documentation and unbiased study. Based on this anatomical exposition of the marmas, surgeonshould take a cue and try to conclusively establish the truth of Susruta's wisdom that the marmas are structural complexes in the human body best avoided during surgery. Similarly it is worthwhile to study the nature of fractures, haemorrhages, gynaecological problems and sports injuries with refernce to the knowledge embodied in the study of marma, and also to ascertain whether the marma could be used for anaesthetic purposes. Veterinary doctors could also try to find use for the study of marmas in animals as narratted in Hasthyayurveda or Aswayurveda. 272

On a wider range, alternate therapy practitioner like Reiki, Pranic healing and professional masseurs could benefit by the study of marmas. In fact the marma as a complete folk medical practise could be developed by refining its diagnostic and treatment methods. The pharmacopia as in Siddha system could also be standardized and made scientifically more acceptable. Epilogue "The perfection of knowledge depends upon the investigation of things" Confusius The above statement of the greatest philosopher of all times reveals the little known scientific temperament of the multi faceted personality. Since the perfecting of knowledge depends upon, investigation, critical analysis and unbiased assessment we have ventured to examine in detail the anatomy of marma as envisaged in the two. Efforts have been made to offer scientific explanation to the general observation and accurate exposition of the ancient seers. Yet there remain main concepts to be explained It is pity that the concept of Marma Adankal, Amritha kala and so on are still shrouded 273

with mystery. The need of this hour is to, make consolidated efforts to revive, and revitalise the science by all possible means. In this age of sophistication where electronic gadgets that can quantify and transform the intricate physiological activities like heart beat vision sleeping pattern in ECG, ERG, EMG, efforts should be made to graphically represent and quantify various nadi patterns, SO that the identification, no longer remains in the realms of subjective feeling and assessment but on quantifiable data and tangible proof. A symbolic relationship between compatible therapies of the east and west would go a long way in the overall development of various systems. Even within this country there exists certain isolated pockets of traditional knowledge which have to be identified and embraced onto the main stream. A judicious admixture of traditional wisdom and, modern scientific exposition using the latest technology innovation, investigatory techniques and the updated knowledge on anatomy and physiology is very much in the need. In brief let us endeavour to do what confusious asked us ages ago. "Let us perfect the knowledge by investigation" 274