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MARANA

Marana is the main Ayurvedic pharmaceutical process for making bhasma.

The purpose of all procedures used in marana is to convert specific
mineral or metallic material into a reduced ash, the bhasma. Material
taken from shodhana is triturated with specific parts of specific plants,
known as bhavana dravya. A type of wet grinding using prescribed
extractive juices or decoction for the special metal or mineral.

Bhavana facilitates uniform mixing, exposes the surface area of the

particle by lining it with suitable media and promoting reduction of
metallic bonds, acting as a catalyst. Trituration is done until a semisolid
state is reached, then the mixture is made into round, flattened pellets,
and dried in sunlight. These pellets are then arranged in single or double
layer inside an earthen crucible which is then covered by an identical lid
and sealed with mud-drenched cloth. The sealed earthen lid is known as
sharava samputa. This is carefully handled not to disrupt the layers as the
seal dried and then subjected to specially-designed puta systems of
heating.

The process is repeated for a few or a few hundred times, as per

quality control requirements to obtain the defined quality of bhasma. The
frequency and number of puta depends upon the starting material, and
the bhasma is tested for its chemical and physical properties, such as its
ability to float atop water, or to penetrate fingerprint ridges, or to turn
back to pure metal under extreme fire or to adhere to silver.
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The post-processes are amritikarana and lohitikarana.

Amritikarana is an important process employed mainly for tamra and for
abhraka bhasma to remove any remaining blemishes and simultaneously
enhance the therapeutic property of their bhasma forms. Lohitikarana is
used for abhraka and loha-bhasma to obtain the desired color. The same
puta is done again, following the use of specific prescribed material and
liquids. It ensures that no remaining unprocessed materials remain in the
bhasma

The word Marana is derived from the root mriya – maarane which literally
means to kill. The process by which the metals /minerals are transformed
into a micro fined stage for easy assimilation in the body without any
untoward effect is defined as marana. Acharya Nagarjuna, the foremost
scholar of Indian alchemy has elaborated the importance of marana.
According to him the metal after proper incineration attains the the stage
of Rasaibhavana – the colloidal state.

If administered with proper norms it can alleviate diseases or if it is

used on regular basis, protects from undue graying of hair, formation of
disease and degenerative process of ageing. In other words, it fulfils all the
properties of dhatus in the body

Although there is no clear cut description about the classification of

marana in classical texts, it can be classified into Samanya marana
(collective common method for all the metals and minerals) and Visesha
marana (individualistic approach for a particular and specific
metal/mineral) for the purpose of ease and understanding.

With the advent of Rasashastra, the importance of Mercury in

various metallurgical processes I universally accepted by all. This in turn
has laid foundation for the fundamental principles of incineration of
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metals which says – Marana process in which Rasa bhasma is used is as a

maraca drug is considered to be the best of all and followed by Marana
with Herbal drugs. This fact is further authenticated by the saying that
the metals leave their unwanted qualities and properties when incinerated
with Mercury (Rasa Sanketa Kalika – 2/3). Marana with Gandhaka is
considered inferior and with Arilohas as worst of all. (Rasendrachudamani –
14/14), (Ayurveda Prakasha – 3/192 & RRS – 28 / 10 -15)

The scholars of Rasa Shastra with reference to Marana process have

recommended four basic media. The process undertaken with association
of Parada, Moolika, Gandhaka are accepted beyond doubt as therapeutic
agents where as incineration with Arilohas (antagonistic metals) are
supposed to produce undesirable effects in the body and hence the
process is rated as worst and not preferred.

This view was firstly quoted in Rasendra chudamani(14/14), which

was later followed in RRS (5/14), Rasa Paddhati and Rasa Kamadheny(132)
etc. the same fact has been mentioned in Ayurveda Prakasha (3/44)
quoted it to be the view of other Acharyas. Professor on his commentary
in RRS has further elaborated it and included rugs likes Haratala,
Manashila, Gandhaka and Srotonjana etc among Arilohas. According to
him although they disintegrate the metals far more easily, they impart
some of their antagonist properties to incinerate metal which is not
desirable for therapeutic purpose.

On surveying the earlier texts like Rasendra Mangalam (2/54 -57), Rudra
Yamala Tantra (61/31) Rasadhyaya (5/270-271), Rasa Ratnakara (3/109-127)
an entirely different picture suggesting the use of these metals in the
process of incineration of almost all the metals is given stating that these
metals helps in achieving the state of Nirutthaghata (conversion of metal
to a stage from where it could not acquire or regain its original state or
parental form which is the ultimate aim of Marana ie state of Rasibhavana
to impart best effect of Rasayana to the body.