[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Science, technology and education](https://indike.org/pramana/ins.science) › [History of Chemistry in Ancient and Medieval India, Incorporating the History of Hindu Chemistry by Acharya Prafulla Chandra Ray](https://indike.org/pramana/ins.science.ray-1956) › c17 # History of Chemistry in Ancient and Medieval India, Incorporating the History of Hindu Chemistry by Acharya Prafulla Chandra Ray c17: Tantric Period History of Chemistry in Ancient and Medieval India, Incorporating the History of Hindu Chemistry by Acharya Prafulla Chandra Ray c17 - **Language:** English ## Contents - [c17.s1 Rasaratnakara Of Nagarjuna](https://indike.org/pramana/ins.science.ray-1956.c17.s1) — 24 parts - [c17.s2 II](https://indike.org/pramana/ins.science.ray-1956.c17.s2) — 22 parts - [c17.s3 Chemistry In Rasarnava](https://indike.org/pramana/ins.science.ray-1956.c17.s3) — 45 parts ### Tantric Period ### [c17.1](https://indike.org/pramana/ins.science.ray-1956.c17.1) (From 700 A D. to Circa 1300 A D) ### [c17.2](https://indike.org/pramana/ins.science.ray-1956.c17.2) A GENERAL SURVEY ### [c17.3](https://indike.org/pramana/ins.science.ray-1956.c17.3) Indian alchemy very largely derived its colour, flavour and, in fact, its nourishment from the Tantric Cult. In almost every country the progress of chemistry can be traced to medicine and a belief in the artificial gold-making or the transmutation of the base metals into gold, as well as to the search after the \*vital elixir of life\* or the \*philosopher’s stone\*. In India, however, these ends have played a secondary part and, in fact, as means to a still higher end, i.e. religious worship, and performance of religious rites. It is well-known that the Indian life in all its aspects, social, political and intellectual, had been at all times under the mighty sway of religion. Medicine and alchemy too, along with the other branches of science, had their origin and growth with this end in view, as necessary aids and helping agents to spiritual pursuit. The ultimate goal of life according to Hindu philosophy and religion is to gain a beatific experience of the Divine in human nature. Health, wealth, vigour and longevity do not constitute the self-sufficient ends of medicine and alchemy, but are pursued for the fulfilment of the ultimate and higher goal of life on the transcendental plane. In the words of Zimmer, “they are prerequisites of the ever-lasting quest, along the paths of pious exercise and austere discipline to win for man a divine freedom beyond all the needs and bonds of human nature”. ### [c17.4](https://indike.org/pramana/ins.science.ray-1956.c17.4) In all the principal treatises of Hindu medicine of the Ayurvedic and the later periods, this influence of religion and philosophy on the theories and practice of medicine is clearly discernible. This is best illustrated in the Ayurvedic treatises, the Charaka and the Susruta, where we find an elaborate discourse on the origin of matter and life, and on duties and disciplines of life with a view to its spiritual progress, as well as on other philosophical doctrines blended with medical theories and recipes. ### [c17.5](https://indike.org/pramana/ins.science.ray-1956.c17.5) The character of the Hindu medical wisdom and its basis have been beautifully elucidated by Zimmer in his well-known book "Hindu Medicine". The same holds good also for alchemy, which is closely associated with the religious cult of the Tantras. Tantric Cult is characterised by a curious admixture of alchemical processes on the one hand, and grotesque, obscene and sometimes revolting rites on the other—all centred round the worship of Siva and his consort Parvati. The Tantras have thus become the repositories of gross superstitious beliefs, the hideous incantations, sorcery, magic and alchemy, as also of the speculative, metaphysical and esoteric phases of spiritual aspirations. Tantric Cult came into vogue since the decline of Buddhism in India and exercised a considerable influence on the society till the middle ages, circa 1300 A D. But the worship of Siva was recognized from much earlier times, like those of the great epics Mahabharata and Ramayana. For, there are passages in Mahabharata which make mention of the adoration of Siva under the emblem of the phallus In fact, the phallus-worship may be traced still further back to the time of the Indus Valley Civilization, which possibly in course of time came to be adopted by the Aryans from the so called Dasyus or Dravidians. In some respects, Tantric rites bear close similarity with those prescribed in the Atharvaveda, which, as we have seen, also deals with sorcery, witchcraft, magic, incantations, exorcism of diseases by means of amulets and alchemical ideas. The practice of alchemy, therefore, inspite of its being inseparably linked up with the Tantric rites, had its origin as early as in the Vedic times. Even in Rigveda we find that \*soma rasa\* (juice of soma plant) has been described as an \*amrita\* (allied to the Greek \*ambrosia\*), which conferred immortality upon the gods, and as a medicine for a sick man. In \*soma rasa\* and its attributes, it may, therefore, be said that we have the dawn of Hindu alchemy. But it was during the Tantric Period that the practice of alchemy reached its highest development in India. ### [c17.6](https://indike.org/pramana/ins.science.ray-1956.c17.6) But there are evidences that alchemical knowledge was widely cultivated in India even before the Tantric age. The Vasavadatta and the Dasakumaracharita in the sixth century allude to the preparation of a mass of fixed or coagulated mercury (\*paradapindadraba\*—Vasavadatta); of a chemical powder capable of producing deep sleep or stupor by its inhalation (\*yogachurna\*—Dasakumaracharita); of a chemically prepared wick for producing light without fire (\*yogabartika\*—Dasakumaracharita); and of a powder which acts as an anaesthetic and paralyses sensory and motor nerves (\*stambhanachurnam\*—Vasavadatta). ### [c17.7](https://indike.org/pramana/ins.science.ray-1956.c17.7) Reference may also be made to the discovery of a Tantra belonging to the extinct school of Kubjikamata and named Kubjikatantra in the valuable manuscript collections of the Maharaja of Nepal. This was written in Gupta character and copied about the sixth century A.D. In one place of this Tantra we come across a passage in which Siva himself speaks of \*parada\* (mercury) as his generative principle and eulogises its efficacy when killed six times. In this Tantra we find allusions to the transmutation of copper into gold with the aid of mercury, as also to other alchemical processes. Thus, Tantric mysticism with alchemy as an integral part was cultivated even much earlier than 700 A.D., which we have fixed here as the lower limit of the Tantric Period. ### [c17.8](https://indike.org/pramana/ins.science.ray-1956.c17.8) There are, however, two distinct classes of Tantras—Brahminic and Buddhistic—dealing in magic, sorcery, alchemy and allied subjects. For, during the period of its decline Buddhism imbibed many of the superstitious beliefs and corrupt rites of effete and popular Brahminical religion. An enormously bulky literature thus sprang up composed by the devotees of both Buddha and Siva. Hinduism too, which has been noted in all ages for its assimilative and elastic character, swallowed up the remnants of the Buddhists by acknowledging Gautama Buddha, the founder of their religion as an \*avatara\* or incarnation of Vishnu. We thus find that Nagarjuna, the most conspicuous figure among the Indian alchemists, was a Buddhist by faith. ### [c17.9](https://indike.org/pramana/ins.science.ray-1956.c17.9) What is it that made the Tantras the repositories of chemical knowledge? In contrast to the highly philosophical religion of the Upanishads, accessible only to the upper intellectual classes of the society and according to which salvation or the highest end of life is attained only by right conduct through numerous births and re-births, Tantras offer an easy liberation for all even in this life by enjoining certain rites and ceremonies. Therefore, the ascetic who aspires after liberation in this life must preserve his body for the fulfilment of these rites and ceremonies. According to the Tantras, preservation of the body is achieved by the use of mercury, medicaments and breathing exercises. Tantras, therefore, deal with medicinal preparations consisting mostly of mercury, calculated to make the body undecaying and immortal for the emancipation of a man while alive. In all the Tantric treatises the word \*rasa\* has been used to mean mercury. Thus they came to be the repositories of many chemical informations and alchemical recipes. ### [c17.10](https://indike.org/pramana/ins.science.ray-1956.c17.10) As stated above, the name of Nagarjuna stands pre-eminent among the Indian alchemists The authorship of the renowned Tantric treatise Rasaratnakara is ascribed to him. He is also the reputed author of Kakshaputa Tantra and Arogyomanjari, etc., and the redactor of the famous Ayurvedic treatise, the Susruta. But there is much controversy about the age of Nagarjuna. He is often confounded with Nagarjuna, the founder of the Madhyamika school of Buddhist philosophy and one of the creators of Mahayana Buddhism, who flourished towards the end of the second and the beginning of the third century A D. Rasaratnakara is obviously a Tantra of the Mahayanist school, since its invocations are addressed to all the Buddhas; and in one place there is pointed reference to Prajnaparamita (perfection of wisdom) appearing before Nagarjuna in a dream and revealing chemical knowledge to him. A feature of this work, specially to be noted, is that some chemical processes are discussed in the form of a dialogue between Salivahana and Nagarjuna, and between Ratnaghosha and Mandavya. These last two names are held equally in veneration with Nagarjuna and grateful acknowledgments to their services occur in later chemical treatises A document in its Tibetan and Chinese version has been found in the shape of a "Friendly Epistle of Nagarjuna to King Udyana". The original in Sanskrit, entitled Suhrillekha, is probably lost. Udyana in the Tibetan transcription is Sadvahana. References to Nagarjuna and his contemporary king Sadvahana are only to be met with in ancient classical literature. This Sadvahana is frequently spoken of in ancient Sanskrit literature as a patron of learning and there are several reminiscences associated with this name. According to Bhandarkar (Early History of the Deccan) the Andhrabrityas or Satvahanas ruled over the Deccan from B.C. 73 to about A.D. 218. So, if Salivahana of Rasaratnakara be identified with Sadvahana of the classical literature then the age of Nagarjuna and Rasaratnakara should be fixed sometime in the second century A.D.; and Nagarjuna, the founder of the Madhyamika philosophy, and Nagarjuna, the alchemist, should be regarded as one and the same person. ### [c17.11](https://indike.org/pramana/ins.science.ray-1956.c17.11) But judging from the internal evidences derived from the treatise Rasaratnakara itself, it can be concluded that this is a typical production representing the Mahayanist period of intellectual activity and must have been composed later than the time of Vagbhata. In Rasaratnakara we find recipes for a number of mercurial preparations, as well as descriptions of processes and apparatuses, of which there is no mention in Vagbhata or any other treatise of that time. We may not, therefore, be wide of the mark if we put down 7th or 8th century A.D. as its latest date. Reference may be made in this connection to the observations made by the great Arabian scholar, Alberuni about one Nagarjuna, a native of the fort Daihak near Somnath, nearly a century earlier than his own time. This Nagarjuna has been described by Alberuni as a great adept in \*rasayana\* or alchemy and as the author of a rare book which contained the substance of the whole literature on the subject. If we shift Alberuni's date about Nagarjuna a century or two backwards, then it will tally with the time we have fixed above for the composition of Rasaratnakara. In view of the strength of internal evidences we are inclined to adhere to this later date of 8th century A.D. for Rasaratnakara and its author Nagarjuna. The story of Nagarjuna, the founder of the Madhyamika philosophy, and his friend, king Sadvahana, might have been an imposition, intentionally introduced in Rasaratnakara with a view to impress the stamp of a great and recognized authority on it. In the catalogue of palm-leaf and selected paper manuscripts, belonging to the Durbar Library, Nepal, prepared by H. P. Sastri, we find mention of two other treatises by Nagarjuna, named Yogasara (Catalogue Vol. I, p. 235) and Yogasatak (Vol. II, p. 75). In the former there is a recipe for improving the physical body, and the latter contains recipes for cosmetics and for cure of the diseases of the hair. ### [c17.12](https://indike.org/pramana/ins.science.ray-1956.c17.12) Another important treatise of this period is Rasarnava, a Brahminical Tantra of the Saiva cult. Like Rasaratnakara it embodies much valuable informations on chemistry As already stated, Tantras deal largely with mercury and mercurial preparations, the virtues of which have been prominently extolled in Rasarnava, (lit. sea of mercury) Mercury has been described in Rasarnava as of divine origin, being the seed of the god Siva or Hara; in a similar manner mica has been defined as the seed of the goddess Gouri, the consort of Siva; and the combination of the two is held as destructive of death and poverty. Thus we find that alchemy was closely related in India with the Tantric Cult. In fact, the Tantric treatise Rasahridaya speaks of 'rasasiddhas' (alchemists) as those who, without quitting their bodies, have attained to new ones through the influence of Hara and Gouri (mercury and mica). By the science of mercury is to be understood not only a branch of chemistry alone, but it is also to be applied to salvation according to the Tantric treatises. Mercury, according to Rasarnava, can improve not only the quality of metals (i.e. convert the base metals into gold), but can make the body undecaying and imperishable. Rasarnava is believed to be a Tantric work of the 12th century A.D., which throws a flood of light on the chemical knowledge of the Indians in those days. There are evidences that it has been compiled from pre-existing works; for instance, it has not hesitated, as we find, to borrow copiously from Rasaratnakara of the renowned alchemist Nagarjuna, which we have discussed above. It possesses, in addition, the merit of being the inspirer of several works of the following period, the Iatrochemical Period, notably of Rasaratnasamuchchaya and Rasendrachintamani. ### [c17.13](https://indike.org/pramana/ins.science.ray-1956.c17.13) It might be recalled that from the time of Nagarjuna onwards, as Buddhism began to decline in India it appeared to be tinged more and more with Brahminical bias. A notable and decided step in this direction, it appears, was taken by Asamga, a monk of Gandhara, who composed the Yogacharabhumisastra, in which, by assimilating the doctrines of Patanjali, he paved the way for the growth of Tantras. Asamga seems to have lived about 400 A.D. (\*cf.\* Takakasu, \*J. Royal Asiatic Soc.\*, 1905). The absorption of the \*yoga\* ideas into Buddhistic doctrines made the alliance of Buddhism with Saivaism easy and thus favoured the growth of Buddhistic Tantras. The Mahayanists not only set up their own deities, but borrowed copiously from the pantheon of the Hindus. A picture of the religious and cultural background of the development of Indian alchemy at this period and afterwards is best presented with an extract from the work of an eminent scholar of Buddhistic literatures: ### [c17.14](https://indike.org/pramana/ins.science.ray-1956.c17.14) "The decline of Buddhism in India from the 8th century downwards nearly coincides with the growing influence of Tantrism and sorcery, which stand to each other in the relation ### [c17.15](https://indike.org/pramana/ins.science.ray-1956.c17.15) of theory to practice. The development of Tantrism is a feature that Buddhism and Hinduism in their later phases have in common. The object of Hindu Tantrism is the acquisition of wealth, mundane enjoyments, rewards for moral actions, deliverance by worshipping Durga, the Sakti of Siva—Prajna in the terminology of the Mahayana—through means of spells, muttered prayers, \*samadhi\* (suspension of all outward consciousness), offerings, etc Similarly, the Buddhistic Tantras purpose to teach the adepts how by a supernatural way to acquire desired objects, either of a material nature as the elixir of longevity, invulnerability, invisibility and alchemy, or of a more spiritual character, as the power of evoking a Buddha or a Bodhisattva to solve a doubt or the power of achieving in this life the union with some divinity. There is an unmistakable affinity between Tantrism on one side, and the system of \*yoga\* and \*kammatthana\* on the other. Tantrism is, so to say, a popularised and, at the same time, degraded form of \*yoga\*, because the objects are commonly of a coarser character, and the practices partly more childish and more revolting. ### [c17.16](https://indike.org/pramana/ins.science.ray-1956.c17.16) “During the reign of the Pala dynasty, there were many masters of magic and “Mantra-Vajracharyas”, who, being possessed of various \*siddhis\*, performed the most prodigious feats. The kings of the Pala dynasty, whose sway over Gauda and the adjacent regions lasted from about A.D. 800 to 1050, are known both from the annals and their inscriptions as protectors of the Faith. It was during that period that the monastery of Vikramsila was a renowned centre of Tantrist learning. ### [c17.17](https://indike.org/pramana/ins.science.ray-1956.c17.17) “The Sena kings, who followed the Palas in the dominion over Eastern India, though belonging to Hindu persuasion, were not hostile to the Faith. Still Buddhism declined during their reign, and more so after the invasion of the country by the Mohammedans in A.D. 1200. The monasteries of Udandapura and Vikramsila were destroyed; the monks were killed, or they fled to other countries The learned Sakyasri went to Orissa and afterwards to Tibet; Ratnarakshita to Nepal; Buddhamitra and others sought a refuge in South India, whilst Sangama-Srijnana with several of his followers betook themselves to Burma, Camboja, etc. And thus the law of Buddha became extinct in Magadha. ### [c17.18](https://indike.org/pramana/ins.science.ray-1956.c17.18) “Many emigrants from Magadha rejoined their brethren in the South and founded colleges on a modest scale in Vijayanagara, Kalinga and Konkan. The comparatively satisfactory condition of Buddhism in the Deccan about that time is attested by the rich donations to the monastery at Dambal.”—Kern, \*Manual of Ind. Bud.\*, pp. 133-34. ### [c17.19](https://indike.org/pramana/ins.science.ray-1956.c17.19) It will be noticed that the monks of the monasteries of Udandapura and Vikramsila on their dispersion carried with them their learning and arts in the same manner as the Byzantine Greeks on their expulsion from Constantinople bore with them their intellectual treasures to the Italian cities. In the kingdom of the Deccan and in Tibet the Buddhist refugees found hospitable asylums, just as the Greek philosophers found in the Florentine Republic under the Medici. From the eleventh century the Deccan thus became the refuge and the centre of literary activity in general, while in the Northern India it was more or less arrested by the inroads and ravages of the Mohammedans. We thus find that Tantric mysticism with alchemy as an integral part was cultivated in the universities of Nalanda, Udandapura and Vikramsila in Magadha and Central India and from thence it spread to Bhot (Tibet) and the regions lying to the south-east of it, and to South India. ### [c17.20](https://indike.org/pramana/ins.science.ray-1956.c17.20) The Tantras also found a congenial home in China. Amoghavagra, a \*sramana\* (Buddhist priest) of Northern India and a Brahmin by caste resided in the Celestial Empire for several years between 746 and 771 A.D., and under his influence the Tantric doctrines dealing with talismanic forms and professions of supernatural power first gained currency there. ### [c17.21](https://indike.org/pramana/ins.science.ray-1956.c17.21) It is, however, necessary to remember that on the decline of Buddhism the vigorous impetus, which its followers gave to literature and science, was not lost to India. At the time of the Brahminical revival Buddhist works of acknowldged merit far from being cast aside were held in veneration. Amarsimha in his lexicon and Vagbhata in his Ashtamgahridaya commence with an invocation to Buddha, which has never shocked the tolerant spirit of the Hindus The Charaka and the Susruta also bear distinct impress of Buddhistic retouching. The Buddhistic Tantras became likewise a part and parcel of Hindu religio-philosophical literature, the subject-matter of the former being incorporated into the latter and the names of Tara, Prajnaparamita and Buddha being simply changed into those of Parvati and Siva. In Rasaratnakara itself we have distinct indications that it is an admixture of both. ### [c17.22](https://indike.org/pramana/ins.science.ray-1956.c17.22) Besides Rasaratnakara and Rasarnava of which we have discussed above, a short introduction to a number of other Tantras of Buddhistic origin, passages from which will be found reproduced hereafter, might be given at this place. These are: ### [c17.23](https://indike.org/pramana/ins.science.ray-1956.c17.23) Rasahridya by Govindabhagavat who lived near about the eleventh century A.D. and wrote his book at the request of the king of the Kirataland, i.e. the region adjoining the modern Bhutan. ### [c17.24](https://indike.org/pramana/ins.science.ray-1956.c17.24) Rasendrachudamani by Somadeva who culled his materials from pre-existing chemical treatises He has quoted Nagarjuna and others as sources of his inspiration. It was probably written in the 12th or the 13th century A.D. ### [c17.25](https://indike.org/pramana/ins.science.ray-1956.c17.25) Rasaprakasa-sudhakara by Yasodhara is another important work of this period. The credit for the accurate observations on the metallurgy of zinc, described in Rasaratnasamuchchaya of the next (iatrochemical) period, really belongs to Yasodhara. Yasodhara quotes from Nagarjuna, Rasarnava and Somadeva. Hence, he must have flourished later than Somadeva and might be placed in the 13th century A.D. ### [c17.26](https://indike.org/pramana/ins.science.ray-1956.c17.26) Rasakalpa, which is a part and parcel of Rudrayamala Tantra, likewise seems to belong to this period. The author has confined himself solely to a description of the metals, minerals, and the process of "killing" them with the agency of various apparatus. ### [c17.27](https://indike.org/pramana/ins.science.ray-1956.c17.27) We are now in a position to trace some of the Tantric treatises from their Tibetan translations recorded in the great Tibetan scriptures, Kanjur (\*Kang-gyur\*) and Tanjur (\*Stan-gyur\*), the Tibetan equivalent of the Buddhist \*Tripitika\*. Buddhism was formally introduced into Tibet by Buddhist scholars from Bengal in the beginning of the 8th century A.D., and several of the Tantric treatises were gradually imported into Tibet from this time onwards by Indian scholars. Kanjur and Tanjur represent immense collections of works translated primarily from the Sanskrit and subsidiarily from the Chinese languages, between the 7th and the 13th centuries. These collections are of considerable value, as most of their Sanskrit originals are either lost or now unavailable. The faithful accuracy of these translations and their fidelity to the original enable us often to reproduce the Sanskrit texts and thus provide us with valuable historical data. ### [c17.28](https://indike.org/pramana/ins.science.ray-1956.c17.28) Tanjur, though a commentary of Kanjur, is twice as large as the former and consists generally of 225 large volumes. Some parts of Tanjur are believed to date back to the 7th century A.D., though the major portion was composed later. It is divided into two main classes: \*Rgyud\*, corresponding to the Sanskrit Tantra and \*Mdo\* or \*Do\*, corresponding to the Sanskrit \*Sutra\* (science and literature). Some five volumes of Tanjur are devoted to medicine and some others to astronomy or astrology. We are indebted to the great and heroic Hungarian scholar, Csoma de Koros for his pioneering work on the study of these two famous encyclopædic Tibetan scriptures (\*Asiatic Reserch\*, Vol. 20, Asiatic Society of Bengal, Calcutta, 1836). In his analysis of the contents of the \*Mdo\* Csoma has made mention of a work on preparing quicksilver, described as the most powerful agent for subduing every sickness and for improving the vigour of the body, as well as of a work on turning base metals into gold (i.e. on alchemy). ### [c17.29](https://indike.org/pramana/ins.science.ray-1956.c17.29) Pandit Vidhushekhar Bhattacharya, in his article on "Sanskrit Treatises on Alchemy as translated into· Tibetan" in the \*Acharyya Ray Commemoration Volume\* (p. 121, Calcutta, 1932) has discussed about these two works and besides has made mention of two more occurring in Tanjur, not mentioned in Csoma's analysis. The Sanskrit names of these four treatises, according to Pandit Bhattacharya, are. (1) Rasasiddhisastra, (2) Dhatuvadasastra, or Dhatuvadasastroddrti, (3) Sarvesvara-rasayana, and (4) Dhatuvada. ### [c17.30](https://indike.org/pramana/ins.science.ray-1956.c17.30) The Tibetan translation of the first work is, however, unfortunately lost; only its name occurs in the Tibetan catalogue. The work was composed by Vyadipāda and was translated into Tibetan by Narendrabhadra of India and the Tibetan translator Ratnasri of Oddiyana. The second work, according to the Tibetan catalogue, appears to form a part of Vyadipāda's work in the opinion of Pandit Bhattacharya. The last two works, Nos. 3 and 4, have been translated into English and published along with the original Tibetan texts in Roman scripts in the Commemoration Volume by Pandit Bhattacharya as already referred to. They were recovered from the xylographs of the Tanjur manuscript of Narthang edition, belonging to the Visvabharati Library. We shall reproduce these along with their Tibetan texts as appendix in our present volume. ### [c17.31](https://indike.org/pramana/ins.science.ray-1956.c17.31) The work No. 2, Dhatuvadasastra, has not yet been translated into English. Our attempt to get it translated from the xylographs of the Tanjur manuscript, belonging to the library of the Asiatic Society of Bengal, as also to the Calcutta University Library, did not succeed, as the impressions at several places were practically illegible. ### [c17.32](https://indike.org/pramana/ins.science.ray-1956.c17.32) The original Sanskrit texts of these works, preserved in their Tibetan versions, must have been composed at least a century or two earlier than the time of their translation into the Tibetan language and their incorporation into the Tibetan scripture, Tanjur. We shall, therefore, be not far off the mark available to us through the recent publication of it by Professor D. V. Subba Reddy of the Madras Medical College. The list has been published in the \*Madras Medical Journal\* (Vol. II No. 2, April, 1951). It contains the names of 27 works indicating the nature of their contents. Several of these deal with alchemy, medicine and chemistry. Professor Reddy in his publication has added a further list of 38 Tamil books by \*sittars\*, many of which are known to deal with medicinal preparations, chemistry and physics. A translation of all these works into English is likely to reveal many interesting informations about the knowledge of chemistry in South India in those early days. ### [c17.33](https://indike.org/pramana/ins.science.ray-1956.c17.33) From the facts cited above, with particular reference to their chronological order, it will now be recognized that alchemy in India developed all along on independent lines. Its origin and growth were interwoven with a phase of religious activity—the outcome of purely indigenous trait. The progress of magic, witchcraft and alchemy can be traced, as we have seen, from the Atharvaveda onwards to the later Tantras without any breach of continuity, natural to any evolutionary process. The question of Indian alchemy deriving its origin from that of the Greeks and Arabs does not, therefore, arise at all, as suggested by some western scholars. There is, in fact, no evidence that Indian alchemy is of exotic origin. In the Greek doctrines of alchemy, which were adopted more or less by the Arabs, we find the formulation of a mystic relationship between the planets and the metals, the latter being supposed to be engendered in the womb of the earth under the influence of the planets. Each metal, so to say, is begotten by a particular planet. It is idle to look for any such reference in the Indian alchemical or astronomical works. ### [c17.34](https://indike.org/pramana/ins.science.ray-1956.c17.34) A great many names of Indian alchemical authors and of their works are scattered throughout the mass of chemical and medical literature, some of which have been handed down to posterity, sometimes on account of the important processes they invented and sometimes, again, because of the efficacy of the metallic preparations introduced by them. We give below the names of some of the authors and their works over and above those already noticed. It is scarcely possible to submit an exhaustive list. ### [c17.35](https://indike.org/pramana/ins.science.ray-1956.c17.35) | Author | Work | | Anandanubhava | Rasadīpika | | Balabhadra | — | | Bhojadeva | Rasarajamṛiganka | | Brahmajyoti | — | | Chandrasena | Rasachandrodaya | | Charpata | Charpatasiddhanta | | Chudamani Misra | Rasakamadhenu | | Dhanapati | Divyarasendrasara | | Gahanandanatha | — | | Garudadattasiddha | Rasaratnavali | | Gorakshanatha | Gorakshasamhita | | — | Bauddhasarvasava | | — | Rasesvarasiddhanta | | Harihara | Rasavisvadarpana | | Kankali | Rasakankali | | Kapali | Rasarajamahodadhi | | Kesavadeva | Yogaratnakara | | Mallari | Rasakautuka | | Manthanabhairava | — | | Nandi | — | | Narahari | Rasayogamuktavali | | Ramaraja | Rasaratnapradipa | | (Siddha) Bhaskara | Rasendrabhaskara | | (Siddha) Prananatha | Rasadipa | | Srinatha | Rasaratna | | Svachchhandabhairava | — | | Trimallabhatta | Rasadarpana | | Vaidyaraja | Rasakashayavaidyaka | | Vandimisra | Yogasudhanidhi | | Vasudeva | Rasasarvesvara | | Vyadi | — | ### Rasaratnakara Of Nagarjuna ### [c17.s1.1](https://indike.org/pramana/ins.science.ray-1956.c17.s1.1) I ### [c17.s1.2](https://indike.org/pramana/ins.science.ray-1956.c17.s1.2) I shall now speak of the purification of important \*rasas\* (minerals). ### [c17.s1.3](https://indike.org/pramana/ins.science.ray-1956.c17.s1.3) What wonder is it that \*rājavarta\* (lapis lazuli) digested with the juice of \*Albizzia lebbek\* converts silver of the weight of one gunja (\*rati\*—a kind of seed weighing 1.9 grains approx) into one hundred times its weight of gold of the lustre of the rising sun? 1 ### [c17.s1.4](https://indike.org/pramana/ins.science.ray-1956.c17.s1.4) What wonder is it that yellow sulphur, purified with the juice of \*Butea monosperma\*, converts silver into gold when roasted thrice over the fire of cow-dung cakes? 2 ### [c17.s1.5](https://indike.org/pramana/ins.science.ray-1956.c17.s1.5) What wonder is it that calamine \* \* roasted thrice with copper converts the latter into gold? 3 ### [c17.s1.6](https://indike.org/pramana/ins.science.ray-1956.c17.s1.6) Calamine, a zinc mineral, when roasted with copper in the presence of reducing organic matters, is likely to give rise to brass, which was possibly passed as artificially prepared gold. ### [c17.s1.7](https://indike.org/pramana/ins.science.ray-1956.c17.s1.7) What wonder is it that cinnabar digested several times with the milk of the ewe and the acids (vegetable acids) imparts to silver the lustre of gold glowing as saffron? 4 ### [c17.s1.8](https://indike.org/pramana/ins.science.ray-1956.c17.s1.8) Digestion of minerals is to be effected in the decoction of \*Dolichos biflorus\*, \*Paspalum scrobioulatum\*, the urine of man and the acid juices of (the fruit of) ratan (\*Calamus rotang\*) and afterwards with the addition of alkalies (soda, borax, etc.). The operation of roasting is to be performed thrice. 5 ### [c17.s1.9](https://indike.org/pramana/ins.science.ray-1956.c17.s1.9) What wonder is it that the pyrites macerated in the juice of \*Musa sapientum\* and in castor oil and clarified butter, and ### [c17.s1.10](https://indike.org/pramana/ins.science.ray-1956.c17.s1.10) The numerals at the end of each recipe correspond to the number of verses (\*slokas\*) of the original Sanskrit Text. ### [c17.s1.11](https://indike.org/pramana/ins.science.ray-1956.c17.s1.11) placed inside the bulb of \*Amorphophalus campanulatus\* and roasted (in a closed crucible) undergoes perfect purification? ### [c17.s1.12](https://indike.org/pramana/ins.science.ray-1956.c17.s1.12) The process is likely to lead to the production of metallic copper from pyrites. ### [c17.s1.13](https://indike.org/pramana/ins.science.ray-1956.c17.s1.13) \*Chapala\* (possibly some sulphur-containing mineral) and other minerals, being macerated in the juice of lemon for 3 days, become purified. Gold being smeared with the five earths, the ashes and salts, and roasted, undergoes purification ### [c17.s1.14](https://indike.org/pramana/ins.science.ray-1956.c17.s1.14) Silver alloyed with lead and fused with ashes becomes purified. ### [c17.s1.15](https://indike.org/pramana/ins.science.ray-1956.c17.s1.15) Lo! it is not to be wondered at that copper, melted with the alkali derived from the earth and the milk of the ewe, clarified butter and one-sixteenth of its weight of oil, will become pure like the crescent of the moon ### [c17.s1.16](https://indike.org/pramana/ins.science.ray-1956.c17.s1.16) It may be compared to the process for the purification of crude copper by means of 'poling'. ### [c17.s1.17](https://indike.org/pramana/ins.science.ray-1956.c17.s1.17) Macerated in the ashes of \*Schrebera swietenioides, Butea monosperma\* and cow's urine and mixed with the powdered root of \*Euphorbia antiquorum\*, turmeric......borax, powdered lac and made into balls with the milky juice of \*Gymnema sylvestre\* and honey, and strongly heated in a closed crucible, \*vaikranta\* yields its essence. Of this there is no doubt. ### [c17.s1.18](https://indike.org/pramana/ins.science.ray-1956.c17.s1.18) \*Mákshika\*, (pyrites), repeatedly soaked in honey, oil of \*Ricinus communis\*, urine of the cow, clarified butter and the extract of the bulbous root of \*Musa sapientum\*, and heated in a crucible, yields an essence in the shape of copper. A similar treatment has also been prescribed for \*tápya\* (a variety of pyrites) ### [c17.s1.19](https://indike.org/pramana/ins.science.ray-1956.c17.s1.19) \*Rasaka\* (calamine), digested repeatedly with fermented paddy-water, natron and clarified butter, and mixed with wool, lac, \*Terminalia chebula\* and borax and roasted in a covered crucible, yields an essence of the appearance of tin, of this there is no doubt. ### [c17.s1.20](https://indike.org/pramana/ins.science.ray-1956.c17.s1.20) \*Vimala\*, digested with alums, green vitriol, borax and the watery liquid expressed from \*Moringa oleifera, Musa sapientum\* and finally roasted in a covered crucible in combination with the ashes of \*Schrebera swietenioides\*, yields an essence in the shape of \*chandrarka\* (lit. copper of gold-like lustre). 35-36 ### [c17.s1.21](https://indike.org/pramana/ins.science.ray-1956.c17.s1.21) \*Darada\* (cinnabar), when distilled in a \*patana yantram\* (distillation or sublimation apparatus) into a vessel containing water, yields an essence identical with mercury. There is no doubt about it. 37 ### [c17.s1.22](https://indike.org/pramana/ins.science.ray-1956.c17.s1.22) Verses 50-51: Dissolution of gems (pearls, etc.) by digestion in vegetable acids, e.g. sour gruel (impure vinegar) and the juice of certain acid plants. ### [c17.s1.23](https://indike.org/pramana/ins.science.ray-1956.c17.s1.23) Here ends Chapter Second of Rasaratnakara by Nagarjuna on the \*killing\* of diamond and the metals, extraction of the essence of minerals and liquefaction of mica ### [c17.s1.24](https://indike.org/pramana/ins.science.ray-1956.c17.s1.24) In the beginning of this chapter we have seen that there are certain recipes, which all refer to the floating mass of traditions current at the time of the author on the transmutation of the base metals into gold. They are quite laconic, and are of fragmentary and disjointed character. The meaning, therefore, is not always clear. Various ingenious methods were resorted to for debasing gold, or making an alloy, which will imitate the character of gold. Silver, copper, lead, zinc and mercury were often made into an amalgam, and the latter rendered compact and coloured yellow with the aid of orpiment. No wonder that the law-books prescribe severe penalties on the fraudulent debasers of the precious metals. Thus according to Manu "the king shall cause a goldsmith, who behaves dishonestly, the most noxious of all the thorns, to be cut to pieces with razors." ### II ### [c17.s2.1](https://indike.org/pramana/ins.science.ray-1956.c17.s2.1) I shall now explain the process of fixation of mercury. The king of \*rasas\* (mercury), rubbed with the juice of lime, sal-ammoniac, the acids, the alkalies, the five salts, \*Piper nigrum\*, \*Piper longum\*, the dried root of ginger, the juice of \*Moringa pterygosperma\*, the tuber of \*Amorphophalus campanulatus\*, can readily amalgamate itself with the eight metals. ### [c17.s2.2](https://indike.org/pramana/ins.science.ray-1956.c17.s2.2) Prajnaparamita (perfection of wisdom) appeared before Nagarjuna at midnight in a dream and revealed to him the ingredients of a recipe (consisting of steel, copper, mica, pyrites, etc.). ### [c17.s2.3](https://indike.org/pramana/ins.science.ray-1956.c17.s2.3) Mercury is to be rubbed with its equal weight of gold and then (the amalgam) further admixed with sulphur, borax, etc. The mixture is then to be transferred to a crucible and its lid put on, and then submitted to gentle roasting. By partaking of this elixir (i.e the sublimate) the devotee acquires a body not liable to decay. ### [c17.s2.4](https://indike.org/pramana/ins.science.ray-1956.c17.s2.4) I shall now describe the \*garbha yantram\* for reducing \*pistika\* (a cake of mercury and sulphur) to ashes. Make a clay crucible, 4 digits in length and 3 digits in width, with the mouth rounded. Take 20 parts of salt and one of bdellium and pound them finely, adding water frequently; smear the crucible with this mixture. Make a fire of paddy husks and apply gentle heat. ### [c17.s2.5](https://indike.org/pramana/ins.science.ray-1956.c17.s2.5) Recipe for \*kajjali\* or Aethiops mineral. ### [c17.s2.6](https://indike.org/pramana/ins.science.ray-1956.c17.s2.6) The preparation is very similar to those described by Vrinda and Chakrapani ### [c17.s2.7](https://indike.org/pramana/ins.science.ray-1956.c17.s2.7) Having made salutation to all the Buddhas, free from the taint of sins, I shall now deliver the Kakshaputa Tantram for the benefit of suffering humanity. ### [c17.s2.8](https://indike.org/pramana/ins.science.ray-1956.c17.s2.8) Now follows a dialogue between Nagarjuna, Ratnaghosha and king Salivahana. ### [c17.s2.9](https://indike.org/pramana/ins.science.ray-1956.c17.s2.9) Nagarjuna whose end (salvation) had been attained, benevolent towards all living creatures, blessed with all favours, residing on mount Srisaila ### [c17.s2.10](https://indike.org/pramana/ins.science.ray-1956.c17.s2.10) Before him stood Ratnaghosha with folded hands, saying "Be pleased to communicate to me knowledge of chemical operations". ### [c17.s2.11](https://indike.org/pramana/ins.science.ray-1956.c17.s2.11) Nagarjuna said :— "Well done! well done! I am pleased with your devotion and shall convey to you all that you want to know, namely, remedies for warding off wrinkles, grey hair and other signs of old age. Mineral preparations act with equal efficacy on the metals as on the body (human system). ### [c17.s2.12](https://indike.org/pramana/ins.science.ray-1956.c17.s2.12) "For the benefit of living bodies I went through all manner of penances for 12 tedious years and worshipped the goddess Yakshini presiding over the \*Ficus bengalensis\*. Then I heard an oracle : ### [c17.s2.13](https://indike.org/pramana/ins.science.ray-1956.c17.s2.13) "Well! well! the great sage, I shall give you all that you may ask from me." Nagarjuna said :— "O Goddess! If thou art propitiated, be pleased to communicate to me the rare knowledge of the fixation of mercury." ### [c17.s2.14](https://indike.org/pramana/ins.science.ray-1956.c17.s2.14) Salivahana said ·— "I have dedicated to thee, O Goddess! treasures of gold and gems, now I await thy instructions." The Goddess said .— "Well done! well done! O wise ruler! I shall speak to you of chemical operations performed by Mandavya"—(a well-known alchemist, one of the 27 adepts mentioned in the famous iatrochemcial treatise, Rasaratnasamuchchaya). ### [c17.s2.15](https://indike.org/pramana/ins.science.ray-1956.c17.s2.15) "A disciple should be intelligent, devoted to work, sinless, and master of his passions. ### [c17.s2.16](https://indike.org/pramana/ins.science.ray-1956.c17.s2.16) "The apparatus known as \*koshthi\*, mouth blow-pipe, cow-dung, substantial wood (as fuel), a pair of bellows, iron plates, \*vidam\* (preparation for killing metals ),.. .... having collected all these, chemical operations are to be performed." Ratnagosha said :— "Having prepared with great care 'the powder of projection', which transforms a ten million times its weight of the base metal into gold... ." ### [c17.s2.17](https://indike.org/pramana/ins.science.ray-1956.c17.s2.17) Nagarjuna said :— ### [c17.s2.18](https://indike.org/pramana/ins.science.ray-1956.c17.s2.18) "I shall convey to you what has been experimented upon by Sakanda." ### [c17.s2.19](https://indike.org/pramana/ins.science.ray-1956.c17.s2.19) \*Tests for killed mercury :\*— When the mercury assumes diverse colours after having given up its fluidity, it is known as swooned. Killed mercury is that which does not show signs of fluidity, mobility and lustre. When the quick-silver, which has acquired the colour and the lustre of the rising sun, stands the test of fire (i.e., is not readily volatilized), then it is to be regarded as \*fixed\*. ### [c17.s2.20](https://indike.org/pramana/ins.science.ray-1956.c17.s2.20) Then follows a list of apparatus borrowed from Rasendramangala : ### [c17.s2.21](https://indike.org/pramana/ins.science.ray-1956.c17.s2.21) Sila yantram, peshana yantram, bhudhar yantram, bansha yantram, nalika yantram, gajadanta yantram, dola yantram, adhaspatana yantram, bhuvaspatana yantram, patana yantram, niyamaka yantram, gamana yantram, tula yantram, kachchapa yantram, chacki yantram, valuka yantram, agnisoma yantram, gandhaka trahika yantram, musha yantram, handica yantram, kambhajana yantram, ghona yantram, gudabhraka yantram, narayana yantram, jalika yantram, charana yantram. ### [c17.s2.22](https://indike.org/pramana/ins.science.ray-1956.c17.s2.22) A description of many of these yantrams or apparatuses has been given in later treatises like Rasarnava and particularly in Rasaratnasamuchchaya of the iatrochemical period ### Chemistry In Rasarnava ### [c17.s3.1](https://indike.org/pramana/ins.science.ray-1956.c17.s3.1) In Rasarnava, as in all other Tantras, knowledge is imparted in the shape of a dialogue between Bhairava (Siva) and his consort Parvati. ### [c17.s3.2](https://indike.org/pramana/ins.science.ray-1956.c17.s3.2) EXTRACTS FROM BOOK IV. ### [c17.s3.3](https://indike.org/pramana/ins.science.ray-1956.c17.s3.3) On Apparatus and the Colour of Flames. ### [c17.s3.4](https://indike.org/pramana/ins.science.ray-1956.c17.s3.4) Sri Bhairava said: "The \*rasas\* (mercury and some important minerals) and \*uparasas\* (inferior minerals), the metals, a piece of cloth, \*vidam\* (preparation for killing metals), a pair of bellows, iron implements, stone pestles and mortars, the apparatus known as \*koshti\*, mouth blow-pipe, cow-dung, substantial wood (as fuel), various kinds of earthen apparatus (e g. crucibles, etc), a pair of tongs, earthen and iron vessels, weights and balances, bamboo and iron pipes, the salts and the alkalies, the poisons—all these are to be collected and chemical operations begun". (\*cf.\* Rasaratnakara.) ### [c17.s3.5](https://indike.org/pramana/ins.science.ray-1956.c17.s3.5) \*Dola Yantram\*: "A pot is half-filled with a liquid and a rod placed across its mouth from which is suspended the medicine tied in a piece of cloth. The liquid is allowed to boil and the medicine is heated by its vapour. This is called \*dola yantram\*". ### [c17.s3.6](https://indike.org/pramana/ins.science.ray-1956.c17.s3.6) \*An Apparatus for Killing Metals\* · "Make two iron crucibles each 12 digits in length; the one with a narrow orifice containing sulphur is inserted into the other holding mercury; below the mercury is placed water (in a separate vessel). The mercury and sulphur should be carefully moistened in garlic juice, which has been filtered through a cloth. The apparatus is now lodged in an earthen pot and another placed over it, the rims being luted with cloth previously smeared with earth. \* \* Now cow-dung fire is urged. After continuing heating for three days the apparatus is taken out." This is known as \*musha yantram\*, which digests sulphur and other substances. ### [c17.s3.7](https://indike.org/pramana/ins.science.ray-1956.c17.s3.7) \*Garbha Yantram\* :—The description of this apparatus in Rasarnava is exactly similar to that given in Rasaratnakara (vide p. 132). So, it is not repeated here. It is stated that by means of this apparatus mercury can be reduced to ashes in the course of one to three days. ### [c17.s3.8](https://indike.org/pramana/ins.science.ray-1956.c17.s3.8) \*Efficacy of the Apparatus\* :—"For killing and colouring mercury, an apparatus is indeed a power. Without the use of herbs and drugs, mercury can be killed with the aid of an apparatus alone; hence, an expert must not disparage the efficacy of the apparatus." ### [c17.s3.9](https://indike.org/pramana/ins.science.ray-1956.c17.s3.9) \*Hamsapaka Yantram\* ·—"Take an earthen dish and fill it with sand, and then place another over it · apply gentle heat. Now digest in this apparatus (the ingredients) with the five alkalies, the urines and the \*vida\*. This is known as the \*hamsapaka yantram\* by the adepts." ### [c17.s3.10](https://indike.org/pramana/ins.science.ray-1956.c17.s3.10) \*Crucibles\*·—"Earth of black, red, yellow and white colour burnt husks of paddy, soot, earth from the ant-hill, well-burnt excrements of the goat and the horse · rust of iron......" These are the ingredients used in varying proportions for making crucibles, retorts, etc. ### [c17.s3.11](https://indike.org/pramana/ins.science.ray-1956.c17.s3.11) "There are two kinds of crucibles, viz., open and covered (lit. blind) ·the covered one resembles the nipple of a cow and is fitted with a lid, which has a raised head." ### [c17.s3.12](https://indike.org/pramana/ins.science.ray-1956.c17.s3.12) "For the purification of silver, the crucible is best made of two parts of the ashes of \*Schrebera swietenioides\*, and one part each of brick dust and earth." ### [c17.s3.13](https://indike.org/pramana/ins.science.ray-1956.c17.s3.13) The porous crucible is of the nature of a 'cupel'. ### [c17.s3.14](https://indike.org/pramana/ins.science.ray-1956.c17.s3.14) \*Colour of Flames\* :—"Copper yields a blue flame that of tin is pigeon-coloured; that of lead is pale-tinted · that of the iron is tawny; · that of the "peacock" ore (\*sasyaka\*) is red." ### [c17.s3.15](https://indike.org/pramana/ins.science.ray-1956.c17.s3.15) \*Sasyaka\* being blue vitriol (a copper mineral) cannot impart red colour to the flame. The reading in the manuscript seems, therefore, to be defective. · ### [c17.s3.16](https://indike.org/pramana/ins.science.ray-1956.c17.s3.16) \*Test of a Pure Metal\* :—"A pure metal is that, which when melted in a crucible, does not give off sparks nor bubbles, nor spurts, nor emits any sound, nor shows any lines on the surface, but is tranquil like a gem (shows signs of tranquil fusion)." ### [c17.s3.17](https://indike.org/pramana/ins.science.ray-1956.c17.s3.17) \*Kosthi Apparatus\* :—"For extracting the essence of metals a \*koshti\* apparatus (vide illustrations) is preferred, which is sixteen digits in width and two cubits in length." ### [c17.s3.18](https://indike.org/pramana/ins.science.ray-1956.c17.s3.18) "Here ends Chapter Fourth of Rasarnava, which treats of apparatus, crucibles and the colour of flames." ### [c17.s3.19](https://indike.org/pramana/ins.science.ray-1956.c17.s3.19) \*The Alkalies\* :—"The three alkalies are the borax, trona (natron) and \*yavakshara\* (carbonate of potash). The ashes of sesamum, \*Achyranthes aspera\*, \*Musa sapientum\*, \*Butea monosperma\*, \*Moringa pterygosperma\*, \*Schrebera swietenioides\*, \*Raphanus sativus\*, \*Zingiber officinale\*, \*Tamarindus indica\* and \*Ficus religiosa\* respectively are regarded as the standard plant ashes". ### [c17.s3.20](https://indike.org/pramana/ins.science.ray-1956.c17.s3.20) \*The Maharasas\* :—"Bhairava said, "\*Makshika\* (copper pyrites), \*vimala\* (a variety of pyrites), \*sila\* (rocks), \*chapala\* (possibly some sulphur-containing mineral), \*rasaka\* (calamine), \*sasyaka\* (blue vitriol), \*darada\* (cinnabar) and \*srotonjana\* (stibnite),—these are the eight \*maharasas\*" ### [c17.s3.21](https://indike.org/pramana/ins.science.ray-1956.c17.s3.21) \*Copper from the Pyrites\* :—"\*Makshika\*, repeatedly soaked in honey, oil of \*Ricinus communis\*, urine of the cow, clarified butter and the extract of the bulbous root of \*Musa sapientum\*, and heated in a crucible, yields an essence in the shape of copper." ### [c17.s3.22](https://indike.org/pramana/ins.science.ray-1956.c17.s3.22) "\*Vimala\*, digested with alum, green vitriol, borax and the watery liquid expressed from \*Moringa oleifera\*, \*Musa sapientum\*, and finally roasted in a covered crucible in combination with the ashes of \*Schrebera swietenioides\*, yields an essence in the shape of \*chandrarka\* (copper of gold-like lustre"). ### [c17.s3.23](https://indike.org/pramana/ins.science.ray-1956.c17.s3.23) \*Chapala\* :—"There are four varieties of \*chapala\*—yellow, white, red and black. That which has the lustre of gold or silver is most appropriate for the fixation of mercury. The last two are indifferent and readily melt like lac and are useless. \*Chapala\* melts like tin when heated over fire—hence the name". ### [c17.s3.24](https://indike.org/pramana/ins.science.ray-1956.c17.s3.24) Brass from calamine and copper is mistaken for gold. ### [c17.s3.25](https://indike.org/pramana/ins.science.ray-1956.c17.s3.25) "\*Rasaka\* (calamine) · There are three kinds of it : namely, of the colour of earth, of the appearance of treacle, and of the colour of stones What wonder is it that \*rasaka\* mixed with (certain organic matters) and roasted three times with copper converts the latter into gold ?" ### [c17.s3.26](https://indike.org/pramana/ins.science.ray-1956.c17.s3.26) \*Extraction of Zinc from Calamine.\*—"\*Rasaka\* mixed with wool, lac, \*Terminalia chebula\* and borax and roasted in a covered crucible, yields an essence of the appearance of tin ; of this there is no doubt." ### [c17.s3.27](https://indike.org/pramana/ins.science.ray-1956.c17.s3.27) \*Extraction of Copper from Sasyaka.\*—"Take blue vitriol and one-fourth its weight of borax, and soak the mixture in the oil expressed from the seeds of \*Pongamia glabra\* for one day only and then place it in a covered crucible and heat in the charcoal fire—by this process an essence is obtained from it of the beautiful appearance of coccinella insect " ### [c17.s3.28](https://indike.org/pramana/ins.science.ray-1956.c17.s3.28) \*Saurashtri.\*—"Distillation of \*saurashtri\* (alum ). Alum is to be macerated in the bile of the ox one hundred times and then its essence is to be extracted by distillation—a very secret process, not to be divulged." ### [c17.s3.29](https://indike.org/pramana/ins.science.ray-1956.c17.s3.29) \*The Metals\* —"O goddess ! listen now to what I say about the metals. Gold, silver, copper, iron, tin and lead ; these are the six metals and their resistance to waste ( i e. corrosion ) is in the order in which they have been named " ### [c17.s3.30](https://indike.org/pramana/ins.science.ray-1956.c17.s3.30) \*The Killing of Metals-Vida.\*—"Hear attentively as I shall now speak of the killing of metals. There is no such elephant of a metal which cannot be killed by the lion of a sulphur." ### [c17.s3.31](https://indike.org/pramana/ins.science.ray-1956.c17.s3.31) Bhairava said : "\*Kasisa\* (green vitriol), rock-salt, the pyrites, \*sauvira\* (stibnite), the aggregate of the three spices ( namely, black pepper, long pepper and dry ginger ), sulphur, saltpetre, the juice expressed from 'malati' (\*Echites\* \*caryophyllata\*)—all these moistened with the juice of the root of \*Moringa oleifera\*, makes a \*vida\*, which would kill all (the metals).” ### [c17.s3.32](https://indike.org/pramana/ins.science.ray-1956.c17.s3.32) “Sulphur, orpiment, sea-salt, sal-ammoniac, borax,—these, digested with plant ashes and urines, give rise to another kind of \*vida\*.”…… ### [c17.s3.33](https://indike.org/pramana/ins.science.ray-1956.c17.s3.33) ………Having thus collected the ingredients, the chemical operations should be carried out. O goddess! I have told you all, what more do you want to hear?” ### [c17.s3.34](https://indike.org/pramana/ins.science.ray-1956.c17.s3.34) \*Purification of Quicksilver.\*—“Quicksilver, rubbed with the juice of the aforesaid plants (21 different plants mentioned in the previous verses) and distilled seven times, becomes pure.” ### [c17.s3.35](https://indike.org/pramana/ins.science.ray-1956.c17.s3.35) “Quicksilver, made into a paste by being rubbed with copper and subjected to distillation, leaves behind tin and lead (with which they are often adulterated) and becomes pure.” ### [c17.s3.36](https://indike.org/pramana/ins.science.ray-1956.c17.s3.36) \*Killing of Mercury\* :—“Green vitriol, alum, salt, borax, mixed with the aforesaid vegetable drugs (mentioned in previous verses) kill mercury in an instant (in the shape of calomel).” ### [c17.s3.37](https://indike.org/pramana/ins.science.ray-1956.c17.s3.37) \*Killing of Gold\* :—“Saltpetre, green vitriol, sea-salt, rock-salt, mustard, borax, sal-ammoniac, camphor, the pyrites—all these are to be taken in equal parts. The crucible is to be smeared with the milky juice of \*Euphorbia neriifolia\* and \*Asclepias gigantea\*, then having added the power of the aforesaid “\*vida\*”, the gold is to be killed, my beloved!” ### [c17.s3.38](https://indike.org/pramana/ins.science.ray-1956.c17.s3.38) \*Test for Killed Mercury\* :—This is identical with what is described in Rasaratnakara by Nagarjuna (q. v., p. 134). ### [c17.s3.39](https://indike.org/pramana/ins.science.ray-1956.c17.s3.39) \*Colouring of Metals\* :—“Iron, lead and copper are coloured by means of calamine,—the whole turns into gold”. (\*cf.\* VII. 31-34). ### [c17.s3.40](https://indike.org/pramana/ins.science.ray-1956.c17.s3.40) "Mercury is composed of the five elements and represents Siva himself." XII. 78. ### [c17.s3.41](https://indike.org/pramana/ins.science.ray-1956.c17.s3.41) "Take one pala of the ash of mercury and rub it with the same weight of sulphur and roast the mixture in a covered crucible: thus we get vermilion of the colour of the rising sun." XIV. 81. ### [c17.s3.42](https://indike.org/pramana/ins.science.ray-1956.c17.s3.42) "Take the vitriol which is of the colour of the throat of the peacock (i. e. blue vitriol), saffron, calamine, as also the excrement of a young calf, the poisons, powdered \*Plumbago zeylanica\*, all in equal proportions, rub them with acids and dry in the shade. Having added honey to the above mixture, smear it on a thin sheet of lead. When roasted in a covered crucible, the lead is coloured in no time; the lead which is now of beautiful colour is fit for bedecking the persons of the gods." XVII. 70-74. ### [c17.s3.43](https://indike.org/pramana/ins.science.ray-1956.c17.s3.43) The process gives rise to an alloy of copper, zinc and lead. ### [c17.s3.44](https://indike.org/pramana/ins.science.ray-1956.c17.s3.44) For the illustratoin of the \*Kosthi\* apparatus or \*dola yantram\* described in this chapter, see Fig 30, \*A\* and \*C\*. ### [c17.s3.45](https://indike.org/pramana/ins.science.ray-1956.c17.s3.45) CHAPTER IV ## Linked texts (23) - [Rasārṇava](https://indike.org/pramana/in.med.rasa.siddha.rasarnava.12.78) — Sanskrit - [Aṣṭāṅgahṛdayasaṃhitā](https://indike.org/pramana/in.med.samhita.astangahrdaya) — Vāgbhaṭa, Sanskrit - [Carakasaṃhitā](https://indike.org/pramana/in.med.samhita.caraka) — Agniveśa (Āyurveda) & Caraka, Sanskrit - [Suśrutasaṃhitā](https://indike.org/pramana/in.med.samhita.susruta) — Suśruta & Nāgārjuna (siddha/alchemist), Sanskrit - [Rasaratnasamuccaya](https://indike.org/pramana/in.med.rasa.rasaratnasamuccaya) — Vāgbhaṭa (alchemist), Sanskrit - [Rasaratnākara](https://indike.org/pramana/in.med.rasa.rasaratnakara) — Nityanātha Siddha, Sanskrit - [Kubjikātantra](https://indike.org/pramana/in.sampradaya.saiva.agama.kubjika.kubjikatantra) — Śiva, Sanskrit - [Rasendracūḍāmaṇi](https://indike.org/pramana/in.med.rasa.rasendracudamani) — Somadeva (alchemist), Sanskrit - [Rasaprakāśasudhākara](https://indike.org/pramana/in.med.rasa.rasaprakasasudhakara) — Yaśodhara (alchemist), Sanskrit - [Rasendracintāmaṇi](https://indike.org/pramana/in.med.rasa.rasendracintamani) — Ḍhuṇḍhukanātha, Sanskrit - [Daśakumāracarita](https://indike.org/pramana/in.lit.novels.prasiddha.dasakumaracarita) — Daṇḍin, Sanskrit - [Suhṛllekha](https://indike.org/pramana/in.bauddha.sanskrit.lekha.suhrllekha) — Nāgārjuna, Sanskrit - [Vāsavadattā](https://indike.org/pramana/in.lit.novels.prasiddha.vasavadatta) — Subandhu, Sanskrit - [Mahābhārata](https://indike.org/pramana/in.lit.mahabharata.vyasa) — Vyāsa, Sanskrit - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg) — Sanskrit - [Atharvavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva) — Atharvan & Aṅgiras, Sanskrit - [Kubjikāmata](https://indike.org/pramana/in.sampradaya.saiva.agama.kubjika) — Sanskrit - [Vālmīkirāmāyaṇa](https://indike.org/pramana/in.lit.ramayana.valmiki) — Vālmīki, Sanskrit - [Ārogyamañjarī](https://indike.org/pramana/in.med.arogyamanjari) — Nāgārjuna, Sanskrit - [Rasahṛdaya](https://indike.org/pramana/in.med.rasa.parada.rasahrdaya) — Govinda, Sanskrit - [Yogaśata](https://indike.org/pramana/in.med.yoga.yogasata) — Vidagdhavaidya, Sanskrit - [Joyasāru](https://indike.org/pramana/in.jaina.anuyoga.moral.yogasara) — Yogīndu, Apabhraṃśa - [Kakṣapuṭatantra](https://indike.org/pramana/in.sampradaya.general.kamya.kaksaputa) — Sanskrit --- Source: [https://indike.org/pramana/ins.science.ray-1956.c17](https://indike.org/pramana/ins.science.ray-1956.c17) · Pramāṇa