Seat Of Life Research Articles

A Literary Review on the Concept of Marmas of Paada (Foot)

Marma is one of the most important subjects in Ayurveda. Marma points have been universally recognized as the' seats of life' (Prana, the vital life force). If these areas are harmed, it could result in extreme pain, impairment, loss of function, loss of feeling, or death. As a result, the ancient scriptures have clearly stated that these essential regions should not be harmed, and that proper precautions should be followed even when performing procedures. Marma its definition, types of Marmas, symptoms produced after injuries to these Marmas, and their treatment are described by all Ayurvedic texts, especially “Trimarmiya Siddhi.’ There are one hundred and seven (107) marmas(vital spots) are present in human body. In Ayurveda Paada terminology has come in various contexts like it is one of the shadanga, it is one of the indriya i.e. karmeindriya. It is one of the pratyanga. In embryonic life during month wise development of garbha, panchapindka are formed. Out of that paada is one of the pindka. In Paada Kshipra, Talahridaya, Kurcha, Kurchashira, Gulphamarma are present

A Bird’s Eye View on Ojakshaya with Special Reference to Pandu(Anemia)

It is considered that Ojas is a constituent that embodies the ultimate essence of each and every one of the body's Dhatus, or tissue elements. It is one of the Pranayatanas, or the "seat of life." Ojas is also regarded as the live, luminous energy that resides within the human body. Every bodily component needs it to function efficiently. Both physiological and psychological elements have an impact on it. The classical Ayurveda text describes Ojakshaya as one of the Ojavikara which may be prevalent in various diseases. Referring to our ancient text, Pandu Roga is a disorder brought on by Oja kshaya in the body. Clinical evaluations of Pandu patients can reveal the presence of Oja kshaya; if this information is kept in mind during treatment, it may prevent the disease from progressing further and leading to problems. The relationship between Oja kshaya and Pandu is discussed in old Ayurvedic texts. The findings indicate that Oja kshaya may be more common in Pandu patients. The goal of this review article is to comprehend Oja and Oja kshaya and how they relate to Pandu..

A Review Article on the Definition and Properties of Marma

Abstract: Marma is a highly significant issue in the vast field of Ayurvedic knowledge. According to Prana, the essential life principle, marma points are the "seats of life." Should any of these places sustain damage, it may cause death, excruciating pain, incapacity, loss of function, or loss of feeling. Thus, the old writings have sternly ordered that damage to these important sites be avoided, and that appropriate precautions be taken in this respect even during surgical procedures. . However, new studies suggest that stimulating the Marma points that are close by can assist reduce pain or inflammation at any Marma point. With positive outcomes, this Marma Therapy has been utilized to treat a variety of mental and physical illnesses. The current study was carried out to conduct a thorough examination of the Science of Marma because of the significance of Marma Science as indicated in scriptures, its relevance to surgeries, and the positive results of Marma Therapy in recent time.

Exploring the Science of Marma - An Ancient Healing Technique: Marma Therapy

Marma Science, an extraordinary gem in the vast treasure of Ayurvedic knowledge, represents the science of specific vital places in the body (Marmas), that are the ‘seats of life’ (Prana - the vital life force). As any injury to these parts may lead to severe pain, disability, loss of function, loss of sensation, or death, therefore, they hold an important place in the science of surgery. The ancient scriptures have strictly prohibited causing any injury to the Marmas. However, recent researches have used Marma stimulation for theraputic benefits, with encouraging outcomes. Looking at these mutually conflicting, important applications of Marma Science, the present study was undertaken for its in-depth analysis. Previously, we have explored different aspects of Marma Science in ancient and classical Indian scriptures. In addition, our other study have provided detailed description of the number of Marmas, their location, structures involved, classification, effect of trauma, etc., as per classical texts, as well as correlation with modern science. Previously, we also published its use in Yoga and other ancient Indian traditions, both as a therapeutic technique, as well as for self-defense and inflicting injury on the opponents. The present article explored its application as a therapeutic procedure (Marma Therapy). Different methods of Marma stimulation have been compiled. Therapeutic classification and applications of Marmas have been listed, and several research studies on Marma Therapy have been presented. Several mechanisms for the mode of action of Marma Therapy have been discussed. It is concluded that Marma Science holds significant promise as an effective therapeutic procedure.

Exploring the Science of Marma - An Ancient Healing Technique: Marma in Yoga and Other Ancient Indian Traditions

Marma Science is an extremely important branch of Ayurveda. Marma points are important vital places in the body, that are the ‘seats of life’ (Prana - the vital life force). As any injury to these parts may lead to severe pain, disability, loss of function, loss of sensation, or death, therefore, they hold an important place in the science of surgery, wherein they are considered ‘Shalya Vishayardha’ (half of the entire science of surgery). The ancient scriptures have strictly directed against causing any injury to these vital spots. However, recent research have attempted the stimulation of Marma points for therapeutic benefits, with encouraging outcomes. In view of these mutually conflicting, importance applications of Marma Science, the present study was undertaken for its in-depth study. Part-1 of this study presented information about different aspects of Marma Science in various ancient / classical Indian scriptures. Part-2 gave a detailed description of the number of marmas, their location, structures involved, classification, the effect of trauma, etc., as per classical texts, as well as correlation with modern science. The present article, which is part-3 of this study, explores the use of Marma Science in Yoga and other ancient Indian traditions. It is observed that various Yogic practices had been devised with the primary aim of stimulating specific Marma points, with important healing applications. Several ancient Indian traditions used Marma Science both as a martial art for self-defense and inflicting injury on the opponents, and as a therapeutic technique for healing purposes.

Exploring the Science of Marma - An Ancient Healing Technique: Definition and Properties of Marma

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.

GULFA MARMA IN RELATION TO THE MODERN HUMAN ANATOMY

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.

The seat of life. What a lesson from the stigmatized saints.

In Greco-Roman medicine, the liver was considered as the seat of life (hepatocentrism). Since the seventeenth century, the heart had progressively replaced the liver as the central organ of the body (cardiocentrism). Interestingly, this transition could have influenced a different reproduction of the wound in the stigmatized saints of the Catholic Church. In the history, there are numerous examples of saints, who reported having received the "stigmata" on their bodies from God, i.e. miraculous wounds that reproduced the wounds caused on the body of Christ from the traumas suffered during his Passion. The Gospels report that Jesus on the cross was pierced in his side with a spear by a Roman soldier, without clearly defining where this happened. Since the soldier's gesture was aimed at verifying the actual death of Christ, ancient authors, influenced by the medical knowledge of that period, tend to believe that spear aimed at hitting a vital organ, i.e. the liver.

Exploring the Science of Marma - An Ancient Healing Technique: Its mention in Ancient Indian Scriptures

The complex science of Marma holds an extremely important place in Ayurveda. The Marmas are specific anatomical locations in body through which vital life/bio energies of the human body flows. To be more specific, a Marma point is defined as an anatomical site where muscles, veins, ligaments, bones and joints meet together. These are very important places, serving as the ‘seats of life’ (Prana - the vital life force). Any injury to these parts may lead to severe pain, disability, loss of function, loss of sensation and death. Therefore, it has been stated in the scriptures that these vital points should not be injured, and should be kept intact even while performing surgeries. Recent research indicate that if any Marma point is inflamed or painful, then stimulating its nearby Marma points can help in alleviating this pain. Several studies and texts have reported the therapeutic benefits of Marma Therapy in treating various physical and mental disorders. Looking at the importance of Marma Science with regards to surgeries, as well as their recent use and future possibilities as an effective therapeutic procedure, the present study was undertaken for an in-depth study of the Science of Marma. The present article, which is Part-1 of this study, gives an account of various ancient / classical Indian scriptures, including the Vedas, Upanishads, Puranas, Epics, Samhitas, etc., that mention different aspects of the Science of Marma. Both the spiritual aspects and complete anatomical description of Marmas are available in these scriptures. It is observed that the knowledge of Marmas was being extensively used for various purposes like warfare, self-defense, surgery, etc., ever since the Vedic age.

My Name is Sculpture

Metabolic sculptures explore the transformative and generative processes of matter and life. They enable art to enter reality, to link artworks with processes in nature and society and to create visions of possible futures and relationships between our bodies and technology. Data streams, biological organisms, methods from the sciences and "real" processes are increasingly becoming the material of art. How do the new correspondences between art and science, fact and fiction, construct themselves in contemporary art production? Which conceptual and narrative aesthetics and poetics result from this? By taking the PROMETHEUS DELIVERED project as an example, the artistic method of conceptual narration will be presented, which combines pictorial, literary and molecular ways of speaking and acting. PROMETHEUS DELIVERED performs a story that oscillates between science fiction and horror, utopia and dystopia. The project connects sculptures, drawings and literature with biochemical processes in which, for example, human liver cells are cultivated, fermented and distilled into alcohol. The liver cells refer to the ancient tradition of hepatoscopy. The organ that was once deemed the seat of life becomes the vital point of departure to read humanity’s future in the context of a cellular economy. In POMETHEUS DELIVERED, cannibalism becomes autophagy, which is not derived from amorality or dark evil, but from the principle of autotropic resource use. Microperformativity as the inclusion of metabolic processes of the living creates a new realism of art. Digital algorithms and biochemical processes turn works of art into autopoietic systems that preserve themselves, change themselves and process reality. Artistic objects are transformed into subjects and agents, into actors acting on different levels: semiotic and molecular, virtual and material. Thus artistic works that were formerly described as pictures and sculptures no longer insist in a unmutable state, but become the starting point for changes that can be described with transformation, transmutation, variability or as processual. Performers are not only of human nature, but artistic objects become agents performing real processes.

A Conceptual Review of Shiras as Pranayatana in Charaka Samhita

Ayurveda is a life science which mainly aims at maintaining the health of an individual and at the same time treating the ailments of a diseased person. “DashaPranayatana” is a unique concept of Ayurveda mentioned in Charaka Samhita. In Sutrasthana, we find a whole chapter dedicated to the study of DashaPranayatana and highlighted that one who knows these concepts will be known as Pranabhisara Vaidya, i.e., one who is confident and having absolute knowledge of the patient and the disease. In Charaka Samhita, we find references of ten such entities known as DashaPranayatana, which every Ayurvedic physician should be aware of, as they are seats of life or vitality. In such instance, it becomes important to understand the concept of Prana along with their seats in the context of Shareera Rachana. Shiras is one such Pranayatana mentioned in Charaka Samhita. It has been given much importance that it has been mentioned both in the context of DashaPranayatana and Marma. In this article, an attempt is made to understand and review Shiras in the context of DashaPranayatanas.

Anatomical consideration of Hrudaya Marma – A Review

Hridaya Marma is 4 Anguli in size, situated between two breasts near to cardiac orifice of stomach. It is looking like inverted lotus and consist Satwa, Raja and Tama as physiological entities. It is hollow muscular pumping organ made up of Mamsapeshi (hritapeshi) and looking like Adhomukha Kamala. According to Acharya Bhavaprakash, Hrudaya is also known as Jivashaya. It means it is seat of life. Ashaya means Avastana Pradesh; it means Hrudaya having cavities in it known as atrium and ventricles. According to Acharya Vagbhata, Hrudaya having Samrutasamrutadwaram it means valves of the heart. According to Acharya Charaka, it has ten Moola Siras. Hrudaya is seat for Vyana Vaayu, Sadakapitta, Avalambaka Kapha, Para Ojus, Chetana and Manas. According to Acharya Charaka and Acharya Sushruta, Hrudaya is one of the Kostanga. According to Charaka, Hrudaya is the Moola Sthana for Pranavaha Srotus and Rasavahasrotas. It is the seat of Chetana, hence it maintains life process. It ejects and receives Rasarakta Dhatu by the help of Vyanavayu. It controls intellectual power and mental activities of human being, by Manas and Sadakapitta.

‘Blood as the Seat of Life’: The Blood Paradox among Afro-Christians

Abstract The study is a response to the call for papers on African issues and it focuses on the theme of blood. The chapter seeks to answer the following questions: Why is blood, the sanctity of life, associated with defilement? How can the good and purity of life which blood symbolizes come out of impurities? How is the practice of blood manipulation represented in biblical texts? How can bodily refuse in this case blood be conceived as a symbol of purity, power and danger? How do readers of biblical texts understand the textual representations and interpretations of blood? Does each mode of blood manipulation rituals function as communicative symbols? Our response to these questions is threefold. First, we consider the sanctity of blood in relation to its purity and power. This is followed by an examination of danger beliefs associated with blood and lastly by an analysis of the sacred/taboo or purity/danger dichotomy within the context of the Old Testament and the New Testament as well as of the Shona Afro-Christians.

Gamma glutamyl transferase: A novel cardiovascular outfit for an old liver test

In Mesopotamian cultures, the liver would be considered the seat of life and the soul and had the same meaning as the heart has in modern western culture1. Against this historical background, it comes as no surprise that contemporary medicine has gone back to the past by proposing a functional connection between hepatic and cardiac conditions2. Is this connection scientifically justified ?

The liver in painting: a case of abstraction

The liver in painting: a case of abstraction

Begetting extraordinary humans

We are very grateful to Verso Books for giving us the permission to publish this version of Chapter eight (Fifth component 2), The metamorphosis of kinship, Verso (2012).

Seat of life

Seat of life

Writing in Place: The New American Regionalism

Three anthologies, three collections of new and old writings on region and place: what best characterizes occasion of their simultaneous publication is fact that each volume might, today, have been any one of a dozen other books. This is not to devalue these particular works but to identify them part of a much larger, revitalized interest in American literary regionalism and literature of place. These volumes testify to an energetic new attention to regional expression same time that they embody divergent notions about how best to study it. Appreciation about having this much fine writing anthologized and readily accessible must certainly be a reviewer's first response. There is much to be thankful for here, and if gratitude comes mixed with a desire for some quick discriminations and qualifications, that too is but a further sign of remarkable variety possible within regional writing itself. Children, Mary Austin declared in 1932, are at heart most confirmed regionalists. What they like background for a story is an explicit, well mapped strip of country, intensively lived into any healthy child lives into his own neighborhood (102). The occasion was an article entitled Regionalism in American Fiction, hardly a peripheral topic by Austin's lights. For her, the source of all was deeper than political posture and it arose as people truly and rudely say, in our 'guts,' seat of life and breath and heartbeats, of loving and hating and fearing (98). The guts of art arose not only from physiology and emotion but from local environmental factors that had already molded them: American Women

Las Diatesis Hemorragicas.

FOREIGN LANGUAGE REVIEWS Few organ systems have captivated man's fantasy, preoccupied his attention, and, as a result, permeated his language as much as blood. In fact, from genealogy to gemology, from malevolence to malediction, blood has contributed a wealth of idiomatic expressions in daily use. Countless generations witnessing the inescapable outcome of fatal wounds have considered it both the source and the seat of life. This popular belief is echoed in the derivation of the word blood, probably stemming from bloom and blow which, in turn, trace their root to the Latin flare and (psychoanalysts will rejoice) to the Greek phallos. Even though today the catastrophic effects of exsanguination can be often delayed or compensated, the popular notion that life ebbs at the speed blood is lost still holds true. In this respect clotting can be life saving only if it occurs promptly, effectively sealing the gaping wound. Otherwise the

Notes on Homeric Psychology

A COMMON source of misunderstanding in Homeric interpretation is the assumption that Homeric language and modern languages are parallel, and that, understand Homer, all we have do is match two corresponding sets of terms.' A useful technique' adopted by several German scholars has helped dispel this assumption. It involves the investigation, not of what Homeric language says, but rather of what it cannot say; and the results indicate that certain ideas which are commonplace in modern thought have no true Homeric equivalent. Finsler3 notes several words for different ways of thinking, but finds none that really means to think, with emphasis on the function; Snell examines nine verbs that involve the use of the eyes, but finds no real equivalent of to see;4 and Boehme concludes that Homeric language lacks expressions for such familiar notions as intellect and character as we know them. The point is, of course, that abstraction is undeveloped: Homeric man is too closely concerned with all the detail of his experience stand back from it and indulge in abstraction and synthesis. And for our purposes the most significant deficiency that results from this is his lack of any concept of soul or spirit.6 Instead we find several seats of life which can perhaps best be described as mental organs.' Before we consider these, the Homeric awrpa deserves mention because its use is often misunderstood. As far as we can judge from Homeric