In this theory, the seven major nerve centres (chakras), which act as a plexus for the three primary nerve channels of the kundalini, make possible the effects of the varman.

Dravidia refers to the regions of South India and includes the spoken languages of Tamil, Kannada, Malayalam, Telugu, and Tulu.

There are three subgroups within the Dravidian linguistic family: North Dravidian, Central Dravidian, and South Dravidian, matching for the most part the corresponding regions in the Indian subcontinent.

Dravidian medicine includes much of Ayurvedic theory, but also recognises distinct varman therapeutics.

Dravidian practitioners have identified two main groups of varman, supported by classical Dravidian texts on Siddha medicine and varman techniques.

This grouping of varman is not found in Ayurvedic theory, although both systems philosophically agree upon a common source of varman.

Padu and thodu varman allows the intangible signs of life (such as the mind, desires and intellect) to manifest within the life-centres of the body, and to express action in the world (Nair, interview, 17998).

Dravidian varman theories The Dravidian Siddha theory concerning the 12 padu varman and their relationship to the 96 thodu varman demonstrates an important addition to the theories commonly held by Ayurvedic practitioners.

This information is significant to Ayurvedic theory when attempting to understand the relationship between groups of marman and their theoretical role in maintaining balance in the human body.

The importance of Dravidian varman theories is further highlighted by the opinion of scholars who hold that the Dravidian text Odivu Murivu Sara Suthram by the sage Agastya is likely to predate the records of the Ayurvedic author Susruta.

The Dravidian text Odivu Murivu Sara Suthram holds that the three kalai (primal influences of kundalini Ida, Pingala and Sushumna) support the 108 varman as three groups of four padu varman and 12 groups of eight thodu varman (see table 1).

They are identified in Sanskrit as basti, hridaya and sthapani marman and are believed to be the three root marman associated with the tripod of life(See fig.1 left) Chinese acupuncture similarities to Ayurvedic and Dravidian theories of varman 1.

The three marman basti, hridaya and sthapani correlate with the Chinese points on Ren and Du mai.

These points are guanyuan (Ren4), shangzhong (Ren17) and yintang (Du24.5) respectively (see Figure 1 right).

These three points are important energy centres in Chinese theory.

They are significant in Daoist health exercises, as well as Chinese martial arts and alchemy, and play an important role in Chinese acupuncture.

There appear to be similarities between the Dravidian concept of the three primary channels supporting the 12 padu channels and the Chinese idea of the three primary (ancestral) channels of Ren mai, Chong mai and Du mai, giving rise to the 12 channels of the body:Chong mai and Ren mai originate from the inside of the uterus, a branch rises up in front of the spine, making the ocean of the twelve meridians (Huang Di Neijing Lingshu, Chapter 65, quoted by Matsumoto and Birch, 1986, p 31).

The Chinese believe that the three channels of Chong mai, Ren mai and Du mai originate from an ancestral (prenatal) source and are interrelated: This is why we can say the Du mai, Ren mai and Chong mai have different names but are all the same (Wang Bing; quoted from the Nei Jing Jie Po Sheng Li Xue; Matsumoto and Birch, 1986, p 17).

Similarly, the Dravidian view of the 12 padu varman is that they are manifested from the three energies (kalai) (see Table 1), which are believed to have a single origin universal prana.

An apparent correlation between the two systems of Chinese and Indian theory regarding the origin of the channels is presented (see Table 2) and their location on the human body with a comparison to Chinese acupoints (see Table 3).

Kundalini Practitioners from the state of Tamil Nadu and Kerala believe that the life centres (chakras) were the key to understanding the varman effect.

These life centres are also recognised in Ayurveda but they are mainly used by those practitioners of yoga who develop the kundalini, the essential energy which is said to flow through the region of the spine in the human body.

It is believed by Ayurvedic and Dravidian practitioners that the three major energy channels (kalai) which constitute the kundalini, commonly known as the Ida, Pingala and Sushumna, form the main nerve centres (chakras) in the body and are the intermediaries of marman effects.

The Sushumna is said to flow up the spine and the Ida and Pingala alternate sides between the chakras, represented by the early Vedic symbol shown in Figure 2.

Dravidian practitioners often refer to the theory of a central energy source in the human body.

108 Varmam Tamil Pdf