Ijraset Journal For Research in Applied Science and Engineering Technology

Abstract

Ayurveda is a comprehensive approach to health and prosperity and is a wisdom of life. It is one of the first medical systems and can cite several medical theories and facts. Each truth has a unique significance that should be understood with the aid of references from different Samhitas. According to Ayurveda, one of the important concepts is Marma. The captious locations on the body where various types of muscles, veins, bones, ligaments, and joints converge are known as Marma. The knowledge of the Marma Vigyan was applied in the past in a variety of professions, including surgery, kaychikitsa, and various forms of pain management. Sushrut is one of 107 Marma created by an ancient Indian physician. Kshipra Marma is one of the Shakhagata Marma. The location of Marma and the genuine treatments accessible at the time were assembled from many old books and cadaveric information, but now it is crucial to examine this knowledge on behalf of current medical science to make the biggest contribution in this sector.

Introduction

I. INTRODUCTION

 The location of Prana, or life energy, is the Marma. Brihatrayee granthas, which are discussed in the sixth chapter of Sushruta Samhita Shareer Sthan Pratyek Marma Nirdesh Sharir, are examples of Marma literature. Ayurveda is a proud body of knowledge that was developed and established by our ancient forebears. There are several references in the Vedas to an attacker attacking the Marma sthan and a victim "protecting one's Marma by wearing protectants," which led to the development of Marma Vigyan as a science of battle. No other medical system recognizes the type of Marma that is the purview of the Ayurvedic sharirsthan. The era of Vagbhatta, Sushruta, and Acharya Charaka. Acharya calculated that there are 107 Marmas in all.[1]

Marma was divided into five categories by Acharya Sushruta: [2]

• Mamsa Marma
• Sira Marma
• Snayu Marma
• Asthi Marma
• Sandhi Marma.

The Marma Sharir was mentioned by Acharya Vagbhatta in the fourth chapter of Sharirsthan of Ashtanga Hridya. One or more classifications were introduced by Acharya Vaghbhata as Dhamani Marma estimable.

Marma are those essential places that, when damaged, can result in a steady shift in strength and feeling as well as excruciating pain that simulates death. Susruta's detractor "Dalhana" clarified this by stating that critical harm to these delicate places might result in death. Vagabhata also expressed the same thing, namely that harm to the Marma may result in death. Marmas are the points where the muscles, Asthi, Snayu, Dhamani, Sira, veins, and joints unite. Agni, Soma, Vayu, Satva, Raja, and Tama are all present in Marmas.[3] It is said that the man will die or suffer if these bodily components are disrupted or injured.

There are five different varieties of Marma, according to Parinam, including:

• Sadhyo-pranahara
• Kalantara-pranahara
• Vishalyaghna
• Vaikalyakara
• Rujakara

There are 44 Shakhagata Marma, 11 Marma on each shakha, and 107 Marmas throughout the body. Kshipra is one of the Shakhagata Marma, among others.

The synonyms "Sheeghra" and "Twarita" have been imposed on the term "Kshipra," which Shabdakalpadruma claims derives from the root "Kship". [4] The Sanskrit-English dictionary of Monier William states that it means "to throw, cast, send, dispatch, etc."[5] Urdhva Shakha and Adhoshakha are where the Kshipra Marma is located. According to constitution, it is classified as Snayu Marma, Kalantara Pranhara, or Sadyo Pranhara Marma depending on the likelihood of an injury. There are four Kshipra Marma in all. Between the thumb and index finger (i.e., the first and second metacarpal bones) in the hand, and between the big toe and second toe (i.e., the first and second metatarsal bones) in the foot, is Kshipra Marma.[6] When Kshipra Marma is damaged, Akshepaka (convulsions) cause marana (death). The Vatavyadhi is the Akshepaka referenced above, according to Arunadatta. All Dhamanis in Akshepaka roga are penetrated by the exacerbated Vatadosha, which often and spontaneously causes convulsions and muscular spasms. Here, the Dhamani vocabulary has been broken down into Nadi. Acharya Dalhana has shown that the neurological system is associated with it. Additionally, Dalhana has stated that the entire body is involved in this Akshepaka. The term "Aakshipati," according to Arunadatta, means "Aakramati," meaning assaulting. [7] Additionally, it has been said that when limbs are amputated, the blood vessels constrict to permit only minor bleeding, and while experiencing excruciating agony, such people do not perish as a tree that has had several of its branches amputated lives. 

A. Objectives 

1. To conduct a comprehensive analysis of classical Ayurvedic texts, extracting references to Kshipra Marma
2. To precisely identify and document the anatomical location of the Kshipra Marma

II. MATERIALS AND METHODS

It was an analysis of concepts. The information was gathered from works of traditional Ayurvedic literature, contemporary writings, and earlier study papers.

A. Marma

Marma derives from "Mru," a Sanskrit word that meaning "to kill." [8] Soma, Maruta, Teja, Sattwa, Rajas, Tamas and Buddha live in these areas.[9] Any damage to these areas might result in death or deformity. So, the surgeon should be familiar with the Marma sthana. There are 107 Marma points, which are divided into groups based on how they affect a person's vitality.  One of the distinctive and significant subjects covered in Ayurveda is Marma. It has a significant impact on surgery. To make them easier to grasp, Acharya Sushruta divided these Marmas into Shadanga distribution categories. These include the Prusthagata Marmas, Bahu Marmas, Urdhwajatrugata Marmas,[10] Udara-Uraso Marmas, and Sakthigata Marmas.  Marma are further divided into the following categories: Mamsa, Sira, Snayu, Asthi, and Sandhi Marma.[11] They are classified as Sadyapranahara, Kaalantara_Pranahara, Vaikalyakara, Vishalyaghna, and Rujakara Marmas based on the prognosis.[12]

Classification of Marma

Marmas are classified on following bases-

1. On the basis of Rachana

a. Mamsa Marma -                                       11

b. Sira Marma-                                             41

c. Snayu Marma-                                          27

d. Asthi Marma-                                            8

e. Sandhi Marma-                                         20

2. On the basis of Shadang-Sharir

a. Exitremities-                                             4

b. Thorax-                                                     9

c. Abdomen-                                                  3

d. Supraclavicular Region -                         37

3. On the basis of Parinam

a. Sadhyapranhara Marma-                        19

b. Kalantarpranhara Marma-                     33

c. Vaikalyakar Marma-                                44

d. Vaishalyaghana Marma-                         3

e. Rujakar Marma-                                       8

B. Kshipra Marma

The site of Kshipra Marma is given in Sushruta Samhita as [13]   

???? ?????????????????????????????? ???????? ??? ????, ???? ????????????????? ???? ||

??. ??. 6/24

Kshipra is short for Quick. The Kshipra Marma—whose name literally translates as "fast"—is the Marma with the fastest action or the Marma that offers the quickest alleviation after therapy.  02 in the lower limb and 02 in the upper limb make up the human body. It is situated between the second and great toes on the plantar side of the foot, and if it is injured or destroyed, it might cause convulsions that eventually result in death.[14] 

Kshipra Marma is a Snayu type of Marma. It uses Anguli Pramana to measure Ardhangula. It is also a Pranahara Marma from the Kalantara. It can be found in the first Intermetatarsal space based on the position as indicated above. The Dorsal Metatarsal artery and a branch of the Deep Peroneal nerve that travels to the big toe are the two significant anatomical features that can be identified in this region. In the event that this Marma is hurt, spasms cause death. The seizures can be of a poisonous character. When there is bleeding or a tetanus bacilli infection, convulsions are induced. Tetanus causes mortality within a few days as opposed to the sudden demise that occurs with acute hemorrhage. One possible anatomical feature that might be used to depict Kshipra Marma is the first dorsal metatarsal artery, a branch of the dorsalis pedis artery.

C. Clinical Significance of Kshipra Marma 

According to Sushruta Samhita, Siravedha, like Basti in panchkarma, and kayachikitsa, make up half of the therapeutic methods in Shalyatantra. Siravedha has the ability to handle half of the health problems. To get the best and quickest results in emergency management, Siravedha is an effective therapeutic instrument. Since Rakta is the primary element contributing to the emergence of sickness, Siravedha is one of the Raktamokshana techniques. Acharya Sushruta provided a thorough and detailed discussion of Raktamokshana in his Samhita.   

Shodhana Chikista (therapy), according to Ayurveda, is now the most effective and useful treatment. There are five different varieties of this treatment, Raktamokshna (Siravedha) being one of them. According to shodhana treatment, in which the doshas are removed via a highly constrained pathway, there are several disorders that Siravedha can heal in a short amount of time. prefer most

• skin related malady
• Vatashonita (Gout)
• Padadaha (Burning of Soles)
• Vatakantaka (Sprain of the Lower leg)
• Padaharsh (shivering within the Soles)
• Chippa (Whitlow)
• Visarpa (Erysipelas)
• Vicharchika (one sort of Skin Infection) etc.

Diseases are cured by the Siravedha just 02 angula (4cm) above the Kshipra Marma by using Vrihimukha Shastra (viddhakarma)[15]. 

Now-a-days more disease is treated by Viddhakarma on compress or pricking surgical needle on Marma points. Pressure area of Kshipra is 1st and 2nd metacarpal bone of hands. Even in patients of excessive eroticism, activate Kshipra Marma of the feet this will absolutely lessens the libido. If excessive stimulation then damages the Kshipra Marma so press it according to the need.[16]                                       

D. Classification of Kshipra Marma 

Kshipra Marma placed in between the root of the thumb and index finger, the bestest way to  felt when the finger is expanded having the size of Approx.01cm. This Marma is classified

As this Marma comes under the classification of Kalantara Pranahara Marma because the predominance of Agni and Jala Mahabhuta is present in this case where the Agni acts faster and Jala acts slowly as a result the person may die within a month of Injury. This Marma may leads to Akshepaka (Convulsions) and ultimately leads to death after some time.

III. DISCUSSION

Marmas, which are composed of Mamsa, Sira, Snayu, Asthi, and Sandhi, are the vital points of our bodies. The Marmas are divided into several groupings according to the requirements and given unique names (identities). They are divided into five groups based on the prognosis and sorts of injuries at the Marma site, including Sadyopranahara, Kalantarapranahara, Vishalyaghna, Vaikalyakara, and Rujakara. According to Acharya Sushruta, the location of the Kshipra Marma site is between the thumb and index finger (i.e., the Angusta and Anguli Madhya). Kshipra Marma is a kind of Snayu Marma.[17] There are 20 intrinsic muscles in our hands, and Sushruta may have labeled the majority of them as Snayu owing to their diminutive size, which caused Kshipra to be categorized as a Snayu Marma.  The first web space was given a lot of prominence compared to other spaces since the thumb is the master finger.  

It is Kalantarapranhara in nature, according to Acharya Sushruta. It has also been proven that the Marma sometimes can be Sadyopranahara. Abhighata causes Akshepaka and maran (death) in the Kshipra Marma. One of the Vata Vyadhis described by Acharya Sushruta and Vaghbhata is Akshepaka. There will be significant blood loss as a result of Kshipra Marma's injury, which will cause Vata Prakopa. Then, as Vayu enters the Dhamani, there would be violent convulsions and spasms. 

Acharya Dalhana translated that Dhamani as nadi, suggesting that Vyadhi may have included the nerve system.  The convulsions and spasms brought on by substantial blood loss closely resemble the tetanus symptom (locked jaw). The akshepaka and the sign of "Opisthotonos" described in tetanus are quite similar. 

According to modern tetanus is caused by Clostridium tetani. The assessment time of Clostridium tetani is stated to be between 4 and 14 days, which interestingly corresponds with the fact that the victim of the Kalantara Pranhara Marma will pass away between 15 to 30 days of being harmed. 

A serious injury to the palmar arch or dorsal metacarpal artery may result in excessive bleeding or cyanosis. If this Marma is injured, death occurs sadya (suddenly) or within 7 days. 

Conclusion

Following the explanation above, we may infer that the hand and leg are the two primary body components or limbs that make man an efficient organism on Earth. When Samhita Kala existed, human existence was not automated, and man had to use his hands and feet to perform all of his everyday tasks like mowing the grass, hauling wood, drawing water from a well, etc. Thumbs play a crucial part in this kind of employment. As a result, it is crucial to take care of our hands and thumbs[18]. Therefore, it is important to understand Kshipra Marma and its significance while treating a patient. Additionally, we may draw the following conclusions about the precise site and placement of Kshipra Marma: 1) According to Sushruta samhita, Kshipra Marma is located between the Angushtha (thumb) and Anguli (index finger). 2) Kshipra Marma and the space between the thumb\'s root and the index finger may be connected. 3) According to the structural categorization, it has a dimension of Snayu Marma and half angula. 4) Kshipra Marma\'s Abhighata causes Marana (death) because of Akshepaka.

References

[1] B.G.Ghanekar Shusrutsamhita Sharirsthana Sanskrit text with Ayurved Rahasyadeepika hindi commentary, meharchand publication, 2007; 190. [2] B.G.Ghanekar Shusrut samhita Sharirsthana Sanskrit text with Ayurved rahasyadeepika hindi commentary, meharchand publication, 2007; 183. [3] K. R. Srikantha Murthy, Ashtang Hridyam (Sharirasthana), Chapter 4, Citation no. 38, Reprint, Chowkhamba Press, 2003; 427. [4] Radakant Dev Varada Prasad, editor, Shabdakalpadruma, Volume 2, Reprint 1987, Naga Publishers, Page no. 234. [5] Monier Williams Sanskrit – English Dictionary, Reprint, Motila; lBawarisdass, 2005; 1294. [6] Yadavji Trikamji , Susruta Samhita with NibandhaSangraha of Dalhanacharya, Reprint, 8th edition, Chaukhambha Orientalia, 2008; 372. [7] Hari sadasiva shastri Paradakara Bhisagacarya, Ashtanga Hrudayam with Sarvangasundara of Arunadatta & Ayurvedarasayana of Hemadri, Reprint, Chaukhambha Orientalia, 2005; 532. [8] Vaidya Jadavji Trikamji Acharya Editor of Sushrutasamhita Of sushruta with the Nibandhasangraha commentary of Sri Dalhanacharya, reprint edition,Varanasi;Chaukhambha Sanskruta Samsthana;2010, Shareer Sthana, Ch.6,Ver.3,pg.369 [9] Dr. Ambika Dutta Shastri, Editor of Sushrut Samhita, Ayurved Tattva Sanddipika Varanasi, Chaukhamba Sanskrit sansthan Varanasi, Edition-2018, Su. Sharirstahna 6/37, pg-77 [10] Dr. Ambika Dutta Shastri, Editor of Sushrut Samhita, Ayurved Tattva Sanddipika Varanasi, Chaukhamba Sanskrit sansthan Varanasi, Edition-2018, Su. Sharirsthana 6/6 pg-68 [11] Dr. Ambika Dutta Shastri, Editor of Sushrut Samhita, Ayurved Tattva Sanddipika Varanasi, Chaukhamba Sanskrit sansthan Varanasi, Edition-2018, Su. Sharirsthana 6/7 pg-68 [12] Dr. Ambika Dutta Shastri, Editor of Sushrut Samhita, Ayurved Tattva Sanddipika Varanasi, Chaukhamba Sanskrit sansthan Varanasi, Edition-2018, Su. Sharirsthana 6/8 pg-68 [13] Vaidya Yadavji Trikamji, Sushruta Samhita of Sushruta Dalhanatika Nibhandha Sanghraha Commentary, choukhambha Subharati Prakashana, Varanasi. [14] B.G.Ghanekar, Shusrut Samhita Sharirsthana, Sanskrit text with Ayurved rahasya Deepika hindi commentary, meharchand publication, 2007; 190. [15] B.G.Ghanekar, Sushrut Samhita Sharirsthana, Sanskrit text with Ayurved rahasya deepikahindi commentary, meharchand publication, 2007; 190. [16] www.remote control of kshipramarma, by dr. Sunil kumarjoshi (MS). [17] Nanal MP,Marmavimarsh, Pune , MP Nanal Paristhan,2003. [18] Acharya SH, science of marma in ayurvedic diagnosis and treatment,Manglore Agnivesh Pharmaceuticals limied ,1998.

Copyright

Copyright © 2023 Dr. Neelam Dhabhai, Dr. Hemendra Kr. Verma, Dr. Shyoram Sharma, Prof. Mahendra Sharma. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.