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Introduction

Manikya Rasa is classified as a Sagandha, Saagni, Bahirdhuma Kanthastha Kupi Pakwa Rasayana, and is prepared by combining Shuddha Hingula (purified cinnabar), Shuddha Gandhaka (purified sulfur), and Shuddha Haratala (purified arsenic) in equal proportions. These ingredients are processed with Palasha Pushpa Swarasa (the juice of Butea monosperma flowers) for seven days and subsequently subjected to the Kupi Paka (sealed container processing) for three days. This unique preparation is named after its ingredient composition and its characteristic appearance, which resembles the red hue of a Manikya (ruby), giving it its distinctive ruby-red colour1. Rasa Shastra, the specialized branch of Ayurveda dealing with the preparation and application of metallic and herbo-mineral medicines, emphasizes the use of Kupipakwa Rasayana (medicinal formulations prepared in a sealed container under controlled heat)2. The classical texts of Rasa Shastra highlight the importance of Rasaushadhis (medicinal compounds) for their exceptional therapeutic qualities, and they have been in use since ancient times. The distinct advantages of Rasaushadhis include their long-lasting therapeutic effects, ease of palatability, rapid onset of action, and the need for small doses. These compounds are considered highly efficacious, especially in the treatment of complex or chronic diseases (referred to as Asadhyavyadhis, which are difficult-to-cure conditions).

The unique processing techniques employed in the preparation of these medicines ensure that they are potent, highly bioavailable, and capable of exerting significant therapeutic benefits even in minimal quantities. In conclusion, Manikya Rasa, prepared according to the principles of Rasa Shastra, offers a potent therapeutic option due to its meticulously crafted formulation. This preparation, like other Kupipakwa Rasayanas, is particularly valued for its ability to address complex ailments, providing an effective treatment modality with sustained benefits. The continued study and application of Rasaushadhis highlight the advanced medicinal principles embedded in Ayurveda and their relevance in modern therapeutic practices.

Method of preparation:

Drug name: Manikya Rasa

Rasa Tarangini 9/50-53

All the ingredients are selected according to their Grahya Lakshanas and subjected to Shodhana individually with different Dravyas. After Shodhana, Hingula, Gandhaka and Haratala are powdered separately till they attain Slakshnatva (smoothness). First one part of powdered Hingula and one part of powdered Gandhaka are triturated well in Khalva Yantra till the mixture becomes lusterless after that one part of powdered Haratala is added and triturated. This well triturated powder is called as Mixture. The Mixture thus prepared is processed with Palasha Pushpa Swarasa for seven days then it is dried and powdered finely for Smoothness. This is kept inside a Kupi and heat is given in Kramagni for three days (72 hours). After Kupi Paka the corking is done and allowed for self-cooling and finally the product is collected from Kantabhaga of the kupi.

Discussion

Contents of Manikya Rasa-

HINGULA

English: Cinnabar                                                    

Latin: Sulphutum hydragirium

Varga: Sadharana rasa varga

Samhita period:We do not find any direct reference about Hingula in any of the ancient Samhita’s like Charaka & Sushruta but reference of Parada which is a component of Hingula is available in Su.chi.sta5 & Cha.chi.6.

In Koutilya Arthashastra (300 B.C), Hingula is mentioned to discolor the gold. Generally, we find the references of Hingula in all Rasa texts. Though Hingula is mentioned in some of the Rasa texts under Maharasa, Uparasa vargas, but in most of the texts it is included in Sadharana rasa varga.

Hingula is the only common mineral of Mercury. It occurs in veins of rocks which have commonly a sedimentary origin as shales, sand stones or lime stones. It also frequently occurs in these rocks as impregnation and    replacement deposits. Although it is found infrequently in ingenious rocks are commonly nearby and are thought to have been the source metal i.e. Mercury.

A dose of Purified Gandhaka (Shuddha Gandhaka) ranging from 3-6 grams is administered with milk twice daily until the imbalances (doshas) caused by the consumption of impure Hingula (Ashuddha Hingula) subside.

Pharmacological Properties of Purified Hingula (Shuddha Hingula):
Shuddha Hingula exhibits a broad spectrum of therapeutic actions, including balancing all three doshas, enhancing digestive fire (Agni), acting as a rejuvenative (Rasayana), and addressing various ailments. It is also involved in the detoxification process (Jarana karma) of Mercury (Parada).

• Rasa (Taste): Bitter (Tikta), Astringent (Kashaya), Pungent (Katu)
• Guna (Qualities): Oily (Snigdha), Hot (Ushna)
• Veerya (Potency): Hot (Ushna)
• Vipaka (post-digestive effect): Pungent (Katu)
• Dosha Balancing: Balances all three doshas (Vata, Pitta, and Kapha)
• Action: Enhances digestion (Deepana), facilitates digestion and absorption (Pachana)

Shodhana of Hingula according to different authors:

Table No.2: Showing the different Shodhana procedures of Hingula

Vishishta Yogas of Hingula:

1.           Jwaramurari rasa                                      

2.           Mrutyunjaya rasa                                       

3.           Hinguleshwara rasa                  

4.           Anandabhairava rasa               

5.           Pleeharnava rasa                        

6.           Kanakasundara rasa                 

7.           Aswakanchki rasa                      

8.           Amritasanjeevini rasa               

9.           Tribhuvanakeerti rasa                             

10          Laxminarayana rasa                 

11.         Darada vati

12.         Kamagnisandeepana rasa

13.         Hingulamrita malahara

14.         Siddadaradamruta rasa

15.         Amavatari rasa

16.         Amrutarnava rasa

17.         Kasturibhairava rasa

18.         Icchabhedi rasa

19.         Ashwakanchuki rasa

20.         Agnikumara rasa

GANDHAKA

Gandhaka is an important element (Dravya) of Rasa Sastra. It has been included in Upa Rasa group and it is the foremost drug of this group. The prefix upa indicates the closeness of the substance of Uparasa group to Parada reflecting their need and importance in various processing’s of Parada. Some scholars have included eight drugs in this group while others have included a greater number of drugs. But about inclusion of Gandhaka there is no difference of opinion and all the scholars have included Gandhaka in the Uparasa Group.

In Ayurvedic Rasa Sastra Gandhaka stands next to Parada in importance. It is also considered as an essential agent for various processes of Parada such as Jarana, Murchchana etc. which are believed to impart many desirable properties to Parada and reduce its toxic effects. It is also used for solidification of Parada. In addition to its usefulness of Parada it is also described to be used for Marana of other metals. Due to its pungent odour it is known as Gandhaka.

Samhita Period:

Charaka mentioned Gandhaka as an ingredient in many yogas used for Kustha chikitsa. Usage of Gandahka in the name of ‘lelitaka prayoga’ is incorporated in the treatment of twak roga. Sushruta mentioned Mahavajra taila an oil preparation containing Gandhaka for Kustha. Vagbhata mentioned Chakra taila and Dadru nasaka yoga where Gandhaka is an ingredient. He also mentioned it as a chief drug in Kustha roga.

Other books:

• Koutilya Ardhasastra mentioned to collect tax from Gandhaka in its sales.

• Agni purana mentioned Gandhaka yogas and praised its greatness that it can increase life time to 500 years.

Table no. 3 showing the various GANA included by acharyas

The following varieties have been described by ancient scholars on the basis of colour and its source of origin.

Table No.4: Showing Gandhaka types according to Ayurveda Prakasa[i]:

Physical Characteristics of Gandhaka (Sulphur):

Gandhaka is described as having the colour of parrot feathers, a lustrous sheen, and a texture resembling that of butter. It should possess smoothness and an appropriate level of hardness to be considered suitable for medicinal use. According to Rasa Tarangini, the ideal Gandhaka is clean, lacks lustre, has a smooth texture, and resembles fresh butter (Navaneeta). Its colour is typically similar to turmeric. Gandhaka possessing these qualities, particularly Amalasara Gandhaka, is generally considered ideal for use in Rasa Karmas (alchemy-based procedures)

Purification Of Gandhaka

(Shodhana)3

Various methods exist for the purification of Gandhaka, as outlined in several Ayurvedic texts. One common method involves Dhalana (incubation) in cow milk followed by Swedana (sweating) in the same milk for one hour, followed by washing the substance with hot water. This process is repeated seven times. Through this purification process, both physical and chemical impurities are removed, and the toxic effects of Gandhaka are minimized.

• Chemical Impurity Removal: These impurities are primarily eliminated through processes of evaporation, dissolution, and binding with cow milk and ghee.
• Physical Impurity Removal: These are typically separated by filtration through cloth.

The mechanism of purification can be described in more detail as follows:

1. Fat-soluble Impurities: These impurities dissolve in ghee and are removed along with it.
2. Water-soluble Impurities: Some impurities dissolve in cow milk and are separated when the molten Gandhaka is poured into the milk.
3. Insoluble Solid Particles: Minute solid impurities that do not dissolve in ghee and do not melt at Gandhaka’s melting point are filtered out using cloth.

Both cow milk and ghee are considered general detoxifying agents in Ayurveda, facilitating the removal of both fat-soluble and water-soluble impurities4.

Effect of Shodhana (Purification Process):
After undergoing the purification (Shodhana) process, Gandhaka (Sulphur) is rendered free from its toxic and harmful effects, ensuring safe administration even in the absence of strict adherence to dietary restrictions (pathya) and contraindications (apathya).

Deodorization of Shodhita Gandhaka5:

Gandhaka is often associated with a disagreeable odor, which can be mitigated by deodorization techniques. One common method involves reducing Gandhaka to a fine powder and boiling it in milk until it solidifies. The Gandhaka is then boiled again with Suryavarta swarasa (juice) and dipped in Triphala Kwatha (decoction). Alternatively, deodorization can be achieved by performing Swedana (sweating) in a Dola yantra (special vessel) with Devadali juice and Navamallika juice, which helps in removing the unpleasant odor (2).

Properties of Gandhaka6:

• Rasa (Taste): Pungent (Katu), Bitter (Tikta), Astringent (Kashaya)
• Guna (Qualities): Hot (Ushna), Light (Sara), Oily (Snigdha)
• Virya (Potency): Hot (Ushna)
• Vipaka (Post-digestive Effect): Pungent (Katu) according to Ayurveda, and Sweet (Madhura) according to Rasa Ratna Samuchaya (3)
• Dosha Balancing (Doshagnata): Balances Vata and Kapha, promotes Pitta formation
• Prabhava (Special Effects): Rejuvenate (Rasayana)
• Karma (Actions): Stimulates digestion (Deepana), enhances digestive function (Amapachana), relieves itching (Kandughna), eliminates parasites (Jantugna), treats worms (Krimighna), promotes vision (Chakshushya), detoxifies (Vishahara), rejuvenates (Rasayana), and enhances strength and vitality (Balaveerya Vardhaka)
• Indications (Vyadhi Prabhava): Useful in treating skin disorders (Kustha), chronic diseases (Pamari), erysipelas (Visarpa), spleen disorders (Plihahara), wasting (Kshaya), indigestion (Adhmana), parasitic infections (Krimi), skin infections (Dadru), eye diseases (Netra Roga), and fever (Jwara).

General Dosage7:

• 1 Pala (approximately 12 grams)
• 1 Karsha (approximately 3.75 grams)
• 1 Ratti to 8 Ratti (125 mg to 1 gram)

Anupana (Vehicle or Adjuvants):

• Triphala Kwatha: Used for upper respiratory conditions (Urdhwajatrugata Roga) and low digestive fire (Agnimandya)
• Kantakari Kwatha: Useful in respiratory diseases like asthma (Shwasa) and cough (Kasa)
• Pakwa Kadali Patra: Recommended for skin disorders (Kustha)

Antidote8:
In case of adverse reactions following the use of Gandhaka, cow's milk (Godugdha) and cow's ghee (Goghrita) should be administered as antidotes to neutralize the toxicity.

Pathya (Recommended Diet):9

• Light foods (Laghu-anna), rice (Shali) and other grains (Swastika Dhaanya), and banana (Kadaliphala)
• Mineral salt (Saindhava Lavana), mango (Amraphala), Puga fruit (Pugaphala), honey (Madhu), and sugar (Khanda Sarkara)
• Chewing of betel leaves (Tambula Charvana)

Apathya (Contraindicated Foods):

• Alkaline (Kshara) and sour (Amla) substances
• Two-fold grains (Dvidala Dhanya)
• Excessive physical exertion (Vyayama)

Haratala (Orpiment) in Ayurvedic Medicine:

Inclusion in Uparasa Group:

Haratala is classified as a member of the Uparasa group of substances (metals and minerals) in Ayurveda, known for its therapeutic properties10.

• Charaka Samhita11:

Haratala is mentioned in the Charaka Samhita under the category of Parthiva (earthly) substances, primarily used for external applications in various skin conditions. It is also indicated as an ingredient in Dhumapana (smoking therapy) for Shiro Virechana (head purification) and is used in treating skin diseases. Additionally, Haratala is noted in the treatment of Unmada (insanity), Hikka (hiccups), Swasa (dyspnoea), Kasa (cough), and Visa Chikitsa (toxicology).

• Sushruta Samhita12:

In the Sushruta Samhita, Haratala is described in the context of treating Sthavara Vishas (poisoning from plant toxins), and it is classified as a Dhatu Vish (metallic poison). The text also mentions Haratala as a Vranashodhana Dravya (wound cleansing agent), used for treating Panduroga (jaundice), Arsha (piles), Granthi (nodules), Upadamsha (venereal diseases), and Visarpa (skin diseases). It is also used in some formulations for hair removal.

Shodhana (Purification) of Haratala:

The purification of Haratala, referred to as Shodhana, is an essential process to reduce its toxicity and render it suitable for medicinal use. This process is performed using various methods, including Swedana (sweating) in a Dola Yantra (specialized apparatus).

The table below summarizes the different methods of Shodhana for Haratala:

These processes help to purify the Haratala by eliminating impurities and reducing toxicity, thereby making it safe for medicinal applications.

Pharmaco-Therapeutic Properties of Shodhita Haratala:

The therapeutic properties of Shodhita Haratala are summarized as follows:

Shodhita Haratala has an oily quality (Snigdha) and is generally considered hot (Ushna) in nature. It has a pungent taste (Katu) and is used for various therapeutic purposes.

Preparation of Haratala Bhasma14,15: The process of preparing Haratala Bhasma involves incineration (Marana), which detoxifies the substance and transforms it into a fine, non-toxic ash. Various methods of preparing Haratala Bhasma include the following:

1. Palasha Root Decoction Method:

A decoction of the roots of Palasha is boiled to a thick consistency and mixed with Haratala. The mixture is dried, triturated with buffalo urine, and made into Chakrikas (small tablets). These are then sealed in Sharava Samputa (a sealed container) and subjected to incineration with cow dung cakes for 12 cycles to produce Haratala Bhasma.

1. Punarnava Method:

Haratala is ground with Punarnava juice into Chakrikas, dried, and placed in an earthen pot sealed with Multani Mitti (Fuller's earth). The pot is heated over a period of five days to convert Haratala into a white powder, which is then collected and preserved.

1. Aswattha Bark Method:

Haratala is subjected to Bhavana (impregnation) with the decoction of Aswattha bark for 21 cycles. The Chakrikas are then heated for 12 hours to produce the Bhasma.

1. Arka Latex Method:

Haratala is ground with the latex of Arka (Euphorbia) and subjected to heating in a Bhasma Yantra (furnace) for 12 hours to yield Bhasma.

Testing of Haratala Bhasma16:

The quality of Haratala Bhasma is considered appropriate if it does not emit smoke upon heating, indicating proper incineration and detoxification.

Therapeutic Actions (Karma) of Shodhita Haratala17:

The therapeutic effects (Karma) of Shodhita Haratala are detailed below:

Shodhita Haratala is primarily used for detoxification (Visha Hara), enhancing complexion (Kanti Vardhaka), and rejuvenation (Rasayana). It is also beneficial for various skin conditions and has aphrodisiac properties (Vrishya)18.

Palasha Pushpa (Butea monosperma) in Ayurvedic Therapeutics:

In the present study, Palasha Pushpa Swarasa (fresh juice of the flowers) is used for processing a mixture comprising Shuddha Hingula, Shuddha Gandhaka, and Shuddha Haratala. Palasha Pushpa has been referenced in several classical Ayurvedic texts, including the Charaka Samhita, Sushruta Samhita, and Ashtanga Hridaya for its therapeutic properties. Vagbhata also mentions the use of Palasha Pushpa in various treatments.

The relevant references are found in:

• Sushruta Samhita, Sutrasthana 6/26
• Charaka Samhita, Sutrasthana 2/13
• Ashtanga Hridaya, 15/41
• Ashtanga Samgraha, 16/20

Botanical Profile:

• Botanical Name: Butea monosperma (Lamk) Taub
• Synonym: Butea frondosa Koenig ex Roxbl
• Family: Fabaceae (Leguminosae)
• Classical Names: Palasha, Kinshuka, Parna, Raktapushpaka, Ksharashreshtaka, Brahmavriksha

Pharmacological Properties (Guna-Karma) of Palasha Pushpa19

The therapeutic properties of Palasha Pushpa (flower) can be summarized as follows:

Therapeutic Actions and Uses 20

Palasha Pushpa has several pharmacological and therapeutic benefits. It is primarily used for:

• Astringency and cooling properties
• Constipation and menorrhagia management
• Haemostatic and febrifuge (fever-reducing)
• Depurative action, promoting detoxification
• Treatment for skin diseases, swelling, leprosy, and arthritic conditions
• Hyperdipsia (excessive thirst), haemoptysis (coughing blood), and bone fractures

Chemical Constituents:

The flowers of Butea monosperma contain several important flavonoids, which contribute to its therapeutic properties:

• Butrin
• Isobutrin
• Monospermoside
• Isomonospermoside
• Coreopsin
• Isocoreopsin
• Sulphurein

These chemical constituents are responsible for the plant's various pharmacological effects, including its anti-inflammatory, antioxidant, and antimicrobial properties.

Microscopic Characteristics21:

The flowers of Butea monosperma exhibit distinct microscopic features:

• Sepals: The lower side of the sepals contains multicellular epidermal appendages, including thick-walled, club-shaped secretory cells and anomocytic stomata.
• Petals: Orange-red in color.
• Stamens: Diadelphous (fused in two groups).
• Ovary: Monocarpellary with unicellular, thin-walled trichomes, as well as two- or three-celled trichomes.
• The powder of the flowers contains rhomboidal calcium oxalate crystals and an abundance of tanniferous cells.
• Under ultraviolet light, the flowers show a green fluorescence, and when treated with 1N methanolic NaOH, the fluorescence appears greenish-black.

Formulations Containing Palasha Pushpa: 22

Palasha Pushpa is used in the preparation of several Ayurvedic formulations, including:

• Palasha Kshara (alkaline preparation)
• Nyagrodadi Kwath Churna (herbal decoction)
• Mahanarayana Taila (medicated oil)
• Manikya Rasa (herbo-mineral preparation)

These formulations utilize the therapeutic properties of Palasha Pushpa for treating a variety of conditions such as fever, skin disorders, and digestive issues.

Conclusion

Manikya Rasa, a prominent preparation within this category, is particularly noted for its rejuvenate and detoxifying properties. It is formulated by processing minerals and herbs in a specific sequence, resulting in a compound with powerful healing effects. Manikya Rasa has shown effectiveness in treating conditions related to neurological disorders, digestive issues, and general health restoration. This preparation is highly valued for its ability to balance the body’s doshas and rejuvenate the tissues, contributing to overall vitality and well-being.

In conclusion, Rasa Aushadhis, particularly Kupi Pakwa Rasa and Manikya Rasa, exemplify the unique therapeutic power of Ayurvedic medicine when prepared with care and in accordance with ancient principles. These medicines not only offer effective solutions to a wide array of ailments but also highlight the advanced nature of Ayurvedic pharmaceutical practices. The continued study and application of these formulations in modern medicine can provide significant insights into the integration of traditional knowledge with contemporary health care.