Vital Life Force Research Articles

Inner Working of the Human Body.

Description This evocative artwork is inspired by the inner workings of the human body, specifically the complexities of blood flow and vascular systems. The deep reds and dynamic patterns represent the movement of blood through arteries and veins, while the interplay of lighter hues evokes the diffusion of oxygen and nutrients. This abstract interpretation aims to capture the vibrancy and essential functions of circulatory processes, celebrating the unseen yet vital life force that sustains us. The piece invites viewers to appreciate the intricate beauty and power of the human body's most fundamental systems.

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

Integrating Marma Sharira: Ayurveda’s Insights into Modern Traumatology

Marma Sharira, an integral concept in Ayurveda, represents vital points in the human body where the life force (Prana) is concentrated. Marma points are certain anatomical locations on the human body that are important for understanding trauma management and injury prevention in addition to preserving health. When these sites are traumatized there can be profound effects on the body and mind. Several clinical observations suggests that Marma therapy i.e. manipulation of Marma points not only accelerates the healing process but also enhances the body's innate capacity for recovery by harmonizing the flow of Prana (vital life force) facilitatingin pain management, stress reduction, musculoskeletal disorders, and enhancing overall vitality. By balancing the body's energy flow, it supports the immune system, accelerates healing processes, and improves quality of life. The paper also highlights the benefits of a multidisciplinary approach that combines traditional knowledge with modern medical procedures as reported in stroke management, and it explores how Marma Sharira's tenets might help with trauma treatment today.

Role of Pranavaha Srota Dushti in Tamaka Shwasa

In Ayurveda, “Srotas” refers to the channels or pathways within the human body through which substances flow. These channels are responsible for the movement of various elements such as nutrients, waste products, Dosha, and other vital substances. The concept of Srotas is fundamental in Ayurvedic medicine, as the proper functioning of these channels is essential for maintaining health and preventing disease. Pranavaha Srotas essentially means channels carrying the vital life force known as Prana. Dushti, referring to vitiation or dysfunction, thereby describes conditions where these channels are obstructed or malfunctioning, preventing Prana from adequately reaching all areas of the body. The resultant energy blockages can lead to numerous disorders, notably respiratory conditions. Dushti occurs from several factors like environmental toxins, inappropriate diet, or lifestyle habits, manifesting symptoms like breathlessness, diminished body energy levels, coughs, or colds. Tamaka Shwasa, an Ayurvedic correlate for Bronchial Asthma, is characterized by Kapha and Vata imbalance. Ayurvedic texts describe it as a very chronic, recurrent condition marked by symptoms such as wheezing, chest tightness, coughing, and difficulty breathing, with the condition generally worsen during dawn and dusk. The treatment approach typically involves pacifying aggravated Dosha i.e Vata and Kapha, strengthening the patient’s immunity, and adopting dietary and lifestyle modifications. These two conditions, Pranavaha Srotas Dushti and Tamaka Shwasa, are often seen as interconnected in Ayurveda’s understanding of respiratory health. Both signify an imbalance in the body’s energy (Prana) flow due to physical or environmental factors, leading to respiratory conditions. Further exploration and consolidation of Ayurvedic knowledge with modern medicine’s advancements may pave the way for more integrative health-care strategies, providing a comprehensive approach to managing respiratory health.

Pratimarsh Nasya: The Philosophical Nexus Connecting Pran Vayu and Consciousness in Ayurvedic Healing

In the rich tapestry of Ayurvedic medicine, Pratimarsh Nasya emerges as a profound practice that harmonizes the breath (Pran Vayu) with the mind's consciousness. This ancient therapy not only revitalizes the senses but also bridges the gap between physical and spiritual well-being. Ayurveda, the science of life, intertwines the physical and metaphysical through various practices. Among these, Pratimarsh Nasya stands out for its unique ability to connect the vital life force, Pran Vayu, with the deeper realms of consciousness, offering a holistic approach to healing. This gentle yet potent ritual not only revitalizes the senses but also holds the promise of enhancing the quality of sleep, aligning the body's rhythms with a harmonious balance. By channeling the subtle energies of Pran Vayu and fostering a serene state of consciousness, Pratimarsh Nasya offers a holistic approach to healing that extends its benefits to improving sleep quality and overall well-being. It offers a pathway to enhance mental clarity and spiritual balance by aligning the breath with the mind's essence. Pratimarsh Nasya, a revered practice in Ayurveda, serves as a bridge between the vital force of Pran Vayu and the profound depths of consciousness. By exploring its philosophical and therapeutic dimensions, we gain insights into its transformative impact on holistic health. In the pursuit of optimal health and wellness, Pratimarsh Nasya stands out as a beacon of Ayurvedic wisdom. This practice harmonizes the dynamic energies of Pran Vayu with the contemplative aspects of consciousness, paving the way for improved sleep and profound healing. Delving into its effects reveals how this ancient tradition can be a key player in modern holistic health strategies.

Role of Rasayana in communicable diseases with special reference to Covid-19: A Review

Communicable diseases continue to be prevalent and pose serious problems for public health. Recently, COVID 19 emerged out as one of the communicable diseases which was declared as a pandemic. COVID-19 pandemic has left its imprints on various health systems globally and caused immense social and economic disruptions. The scientific community across the globe is expecting potential leads from traditional systems of healthcare. Rasayana (rejuvenation therapy) is one of the comprehensive disciplines of Ayurveda which includes various approaches like use of herbs, food articles, herbo-mineral formulations, dietary and lifestyle changes. It strengthens the body’s immune system by improving health of body tissues and promoting a balanced state of body. Rasayana essentially imparts nutrition to the body at all levels from macro to micro-cellular level. Rasayana therapy replenishes the vital fluids of the body and it enhances the Ojas (vital force of life) resulting in increased energy and balanced mental and emotional health. Rasayana therapy is particularly helpful in management of such disorders where immunity and infections are playing central role like COVID-19. The therapy is helpful to increase the immunity of a person and hence protects from communicable diseases like COVID-19. As COVID 19 is still active, so Rasayana therapy can play a vital role to combat with the disease.

In Vitro Immunomodulatory Activity of Sagalanoi Chooranam (Poly Herbal Formulation) in RAW Macrophage Cell Line

Within the realm of Siddha medicine, an ancient and venerable traditional healing system hailing from India, a comprehensive methodology is deployed to combat liver disorders. This approach is characterised by the utilisation of herbal remedies, accentuating the reinstatement of equilibrium in the body's vital life force, known as "Vatham," "Pitham," and "Kapham." The utilisation of cell line studies is crucial in assessing the immunomodulatory properties of herbal medicine, offering invaluable insights into their capacity to influence the immune system and advancing our comprehension of their therapeutic benefits. The primary objective of this investigation was to elucidate the potential immunomodulatory properties of sagalanoi chooranam, a polyherbal Siddha formulation, through the execution of anti-proliferative assays conducted. On the RAW 264.7 macrophage cell line. Various test solutions were precisely prepared, encompassing a spectrum of concentrations (50, 100 and 200 μg/ml). The RAW 264.7 cells were diligently cultured and then carefully subjected to stimulation with lipopolysaccharide (LPS) to initiate cellular activation. Following this activation, the test formulation was introduced at varying concentrations, after which the cells underwent a 24-hour incubation period. The resultant nitrite levels, serving as indicators of immunomodulatory response, were evaluated within the cell lysate. The outcomes unveiled a notable decline in nitrite levels, correlating with the dosage of the test formulation during the incubation with RAW 264.7 cells. The outcomes of the study elucidate a conspicuous decline in nitrite levels in direct correlation with escalating concentrations of the test formulation, contrasting starkly with the control group exclusively subjected to LPS. Furthermore, the investigation meticulously probed the ramifications of the test formulation on cellular viability. The vitality of RAW 264.7 cells exhibited a discernible downward trajectory as the concentration of the test formulation ascended. Noteworthy is the fact that, at the concentration of 200 μg/ml, cellular viability registered at a mere 55.53 ± 3.567%. Collectively, these findings lend credence to the hypothesis that the test formulation possesses a dose-dependent capacity to attenuate both nitrite levels and cellular viability within the RAW 264.7 cell milieu, underscoring its auspicious immunomodulatory attributes. This research expands our insights into the potential immunological ramifications of the test formulation and underscores its plausible utility within the realm of immunomodulation.

Die praxis der Übersetzung

Abstract Around 1800, to be more precise, in Early German Romanticism, a decisive leap to an aesthetic imperative of form is being articulated. This new concept of form borrows its template from (empirical) life, where again in the concept of “vital force” (Lebenskraft) the origin for the drive of life is thought? to be found. This paper aims to investigate how this concept, emerging? in the life sciences, not only is being implemented into, but is also declared to be the motor of the life of literature. The initial observation of this investigation is the statement that (the) life (of literature) comes into being because force gives it form. Literature, in turn, can bring this process to view – this is its epistemological merit. Because literature in Early German Romanticism not only elevates itself to a form of life, but also sees the shaping of life as the result of an engagement with literature, the propaedeutic of which is in turn itself, literature – according to the hypothesis – becomes the vital force of life and thus praxis.

Educating for wisdom, love, and eco-cosmic Ubuntu: Toward an equitable planet

This article discusses the formidable challenges facing humanity, including wars, conflicts, climate change, species extinction, social divisiveness, and moral breakdown. The article critiques that contemporary education has fallen short in providing effective solutions to address these challenges, often directing learners to seek external answers while neglecting their inner wisdom. Self discovery and fostering a profound connection not only with ourselves but also with one another and Mother Nature would lead to peace and stewardship of the Earth. The article explores how we can harness the transformative power of love and compassion through contemplative practices deeply rooted in world wisdom traditions. These practices enable us to nurture the vital life force that sustains people, nature, and the entire universe. By cultivating our life energy and virtues, we expand our awareness to connect with all beings and existence and expand our capacity to drive social change.

Blood's Hidden Price Tag: A Comprehensive Analysis of Transfusion Economics and the Inherent Valuation Challenges with Blood

Introduction: In the juxtaposition of a bustling hospital and a serene blood donation center, the duality of blood is unveiled. For the donor, it may symbolize an act of selfless giving, a priceless offering freely bestowed. For the patient in dire need, it assumes the status of a vital life force, with a value transcending conventional calculation akin to the rarest of treasures. This dichotomy, where blood stands at the crossroads of human generosity and life's essential currency, opens a pathway for an intricate and profound investigation into both the economic and philosophical appraisals of this indispensable resource. Blood is an essential life-sustaining resource transcending conventional commodity status. Donated voluntarily, its valuation cannot merely adhere to supply and demand principles but must align with ethical and social considerations. The notion of compensation for blood donation harbors inherent contradictions and forms an ongoing international debate. In some jurisdictions, monetary incentives for blood donations are strictly prohibited and illegal, such as Brazil and Australia. In others, like the United States (with the exception of California) payment for blood is not illegal, however many hospitals chose not to use paid donor's blood due to safety concerns. Major regulatory bodies like The World Health Organization (WHO) and the Food and Drug Administration (FDA) firmly discourage payment for blood donations. This study dissects the multifaceted financial dimensions of blood transfusions, establishing the groundwork for assessing a potential compensation program for blood donors and delineating the numerous stakeholders whose interests intertwine with the precise monetary valuation of blood. Methods: We undertook a meticulous analysis of publicly available financial expenditures associated with blood transfusion, drawing from data provided by insurance entities, hospitals, blood banks, and donation programs. Through a visually illustrative chart and graph, we mapped out the complexities inherent in the financial breakdown. We delineated the many variables, and further researched into current compensation or incentives provided by blood drives, investigating how these align with our complex financial findings. Results: Our granular financial analysis revealed that costs were allocated across collection fees (7.1%), processing (14.3%), testing (21.4%), storage (10.7%), distribution (14.3%), and transfusion (32.2%). A notable disparity emerged between urban and rural costs, with the latter displaying up to 20% lower expenses. Insurance claim markups ranged from 25% to 50%. On a philosophical level, tensions between blood commodification and social good perspectives surfaced. We found that most U.S. blood drives abstained from financial incentives, instead offering non-monetary rewards. The variability in cost and ethical considerations were surmised to contribute to this trend. Conclusions: Our research underscores the rationale behind WHO and FDA advisements against compensation for blood donation, citing safety, ethics, and complexity. As our visual tools exhibit, blood transfusions are financially multifaceted, interweaving variables like market demands, transportation, storage, and hospital fees. The entanglement of financial complexity with profound ethical and social dilemmas creates an unparalleled challenge in attributing a precise monetary value to blood. Such an endeavor would necessitate an unprecedented level of accuracy to preclude potential exploitation by stakeholders. The observed variability in transfusion costs alone substantiates the near-impossibility of monetizing blood, reaffirming the necessity for ongoing dialogue and exploration if we are to ever truly reveal blood's hidden price tag.

Karmayoga Analysed through Spinoza’s Perspective on ‘Eternity’ and Bergson’s ‘Élan Vital’Karmayoga Analysed through Spinoza’s Perspective on ‘Eternity’ and Bergson’s ‘Élan Vital’

This study aims to unveil the dimensions of karmayoga on duty and action exposed in the Bhagavad Gita from the philosophical perspective of eternity postulated by Spinoza and the concept of élan vital (the vital force or impulse of life) propounded by Bergson. The karmayoga, the yoga of action, postulates the theory of niskama karma, the action that disregards the results. Likewise, it also advocates for renunciation in action: performing actions without being mentally attached to them leads one to an ideal stage because what one thinks becomes one’s will. If the doer performs actions with craving or desires, the purity of action manipulates itself. When the doer rises above these binding factors of action, the banalities of the mundane world become puny. Then one realizes that the creation dwells within, and attains liberation, attaining reality in the whole integrated form. The karmayoga paves the path for the welfare of living beings. This philosophy of action finds its vibrations in the philosophical tenets of Spinoza and Bergson. To explore these concepts, this study implements the qualitative approach to research and exploratory methods. Likewise, Spinoza’s perspective of eternity and Bergson’s élan vital have been applied as the major theoretical lens to unravel the underlying contents and themes of karmayoga. The study opens new perspectives to understand the concepts of the karmayoga from new standpoints.

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.

A.T. Still’s Biogen

Abstract This article traces the appearance and frequency of use of the term biogen (vital force or life force) in the corpus of osteopathic literature from Andrew Taylor Still and the early days of the American School of Osteopathy (ASO) through the early 20th century to the 21st century. The meaning and use of biogen is placed within its historical context and contemporaneous philosophical influences are explored. Early definitions of osteopathy as both a bio-mechanical and a bio-energetic method of healing are revealed. The work of William Garner Sutherland is discussed in terms of his acceptance and use of bio-energetic terminology and concepts. The influence of Walter Russell on Sutherland’s work is also discussed. Still’s personal traits of imagination, memory and intuition are discussed as the foundation of his lived experience of osteopathy.

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.

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.

“At Home with Zoe”: Becoming Animal in Charlotte Wood’s The Natural Way of Things

This paper focuses on Charlotte Wood’s 2015 dystopian novel The Natural Way of Things. Set in an unnamed place in the Australian outback, it recounts the story of 10 girls in their late teens and early twenties who are kept prisoners by a mysterious corporate organisation for their sexual involvement with an array of powerful men. The novel’s title invites two main readings: the first, and perhaps more obvious, along gender lines; and the second, which will provide the backbone to my analysis, within the framework of the natural world, the animal kingdom in particular. The Natural Way of Things has been described as a study in contemporary misogyny and the workings of patriarchy. The ingrained sexism of society—the insidious, normalised violence against females, often blamed on them, glossing over male responsibility—is undoubtedly the central topic of Wood’s work. Without losing sight of gender issues, my approach to Wood’s novel is inspired by Rosi Braidotti’s posthuman theories on the continuum nature–culture and the primacy of zoe—“the non-human, vital force of life”—over bios, or life as “the prerogative of Anthropos” (Rosi Braidotti). According to Braidotti, the current challenges to anthropocentrism question the distinction between these two forms of life, highlighting instead the seamless connection between the natural world and culture and favouring a consideration of the subject as embodied, nomadic and relational. My reading of The Natural Way of Things in light of Braidotti’s insights will be supplemented by an analysis of the novel in the context of transmodernity, both a period term and a distinct way of being in the world theorised by critics such as Rosa M. Rodríguez Magda and Marc Luyckx, who emphasise the relational, interdependent nature of contemporary times from a more human-centred perspective. The Natural Way of Things is also a story of female empowerment. This is especially the case with Yolanda Kovacs and Verla Learmont, the two protagonist women, who step out of their roles as victims and stand up to their guards. My analysis of the novel will revolve around these two characters and their different reactions to confinement and degradation. I conclude that although a more zoe-centred conception of the human subject that acknowledges the human–animal continuum should definitely be welcomed, literally “becoming animal”, as Yolanda does, deprives one of meaningful human relationality, embodied in the novel in Verla’s memories of her caring, empathic relationship with her father.

Prana and the actor

ABSTRACTIn my previous article (Stanislavski Studies, Vol. 6, Issue 1, May 2018), based on the Practice as Research at DAMU in Prague, I described my work with actors and practitioners, using an introductory conditioning set of exercises as part of my own technique, the Yoga of Acting. The Yoga of Acting uses a three-tier system to allow the actor an experience of self, whilst imbricating that experience with the technical, mechanical and well-known challenges of the Art of acting and all it requires and demands. In this workshop, which I completed in Malta as part of the S Word, I am exploring the second stage of my practice, involving the use of the Chakra system as a guide for character exploration and embodiment in the Actor’s work. “Prana” is the sanscrit word for “lifeforce” or “vital principle”. It is also translated as “spirit”, “soul”, “respiration”, “energy” or “vigour”.1 Prana can also be called “Vital Air”, pertaining to Pranayama, the exercises of breath modulation offered in the practice and philosophy of Yoga. “By controlling the prana one can control all the forces of the universe, such as gravity, magnetism, electricity and nerve currents. Thus, prana refers to energy as the basis of all life. Thus, the objective of Pranayama is to stimulate, communicate, regulate and control the vital life force that exists in the body.”2 Stanislavski encountered this word in his studies with Hatha Yoga, and subsequently used the term “emitting rays”. This article explores the PaR around Prana explored in my workshop in Malta, including the experience of some of the participants and the wider experience of Prana.

Volumetric and Morphometric Analysis of Pineal and Pituitary Glands of an Indian Inedial Subject

Background: Inedia (Latin for “fasting”) is the ability of a person to live without consuming food and water and to sustain solely by prana, the vital life force in Hinduism. According to Ayurveda, sunlight is one of the main sources of prana, and some practitioners believe that it is possible for a person to survive on sunlight alone. Purpose: In this study, we report the unusual sizes and volumes of both the pineal and pituitary glands in a subject with inedia state for nearly 70 years. Methods: The pineal and pituitary glands were located in the MRI of the subject from coronal, axial, and sagittal images. Segmentation of the pineal and pituitary glands was performed using level set active contours method. Results: The overall volume, size, and shape of the glands were calculated as 38.7604 mm³ for the pineal gland and 272.552 mm³ for the pituitary gland and compared with that of the normal volumes (94.2 ± 40.65 mm³ and 320–718 mm³_, respectively). Conclusion: It was found that the subject has significantly low pineal and pituitary volumes, which fall under the category of normal young child and we could show that the neurohormonal morphology of inedia subject is within childhood range.

PHANA MARMA - A CADAVERIC STUDY

Marmas are the vital points in the body. The word Marma derived from the Sanskrit root “mru” and applies to a part or a spot of vital importance in the body, which if injured results in serious consequences. It also denotes the vital force of life. About 107 Marmas have been explained in Ayurveda, according to Acharya Sushruta Jathruurdva Marmas are considered as major places of Prana and Phanamarma is one of them belonging to Vaikalya-Karamarma, located on either side of nostrils. The term Phana means expanded side of the nose or expanded hood of the serpent. When we compare the site of Phana Marma there is an difference of opinion between Acharya Sushruta and Vagbhata (Astanga Sangraha) but both explained the similar Viddhalaxana, hence to clarify the doubt regarding its location the study is undertaken. As no such study regarding Phanamarma has been taken up by previous scholars, this subject has attracted me to conduct cadaveric study to ascertain its anatomical limitations, which will be definitely helpful for the future scholars, as lot of dark areas are highlighted concerned to this Marma.