Transmutation: Ancient Indian Concepts and Practices

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Transmutation : Ancient Indian Concepts and Practices

by B. V. Subbarayappa

 

The early concept of transmutation had perceivably two facets : one

of converting the base metals into gold of ever-lasting glitter, and

the other of transforming the transient human body into one of

permanence with the soul. The Bhagavadgita says: " . . . The soul has

neither birth nor death; it is not slain when the body is slain; it

is eternally the same. . . just as a person puts on new garments,

giving up the old ones, the soul similarly accepts new material body,

giving up the old and decaying ones " .

 

The exalted imperishable status accorded, over the ages, to the soul

in the percipience of body-soul relationship had in it the seeds of

challenge to make the material mortal body itself immortal. The

responses to this challenge, which were varied in different cultures,

were often associated with a shroud of mystery. It took some time for

the human mind to cast off the esoteric envelope and, as a first

step, to conceive of rejuvenation, thus extending the longevity of

the material body, but within the concept that the body has birth and

death in contradiction to the soul.

 

In India, the beginnings of such endeavours can be seen in the

Rigveda wherein Somarasa was extolled as an exhilarating divine

elixir. Later in the Ayurvedic classic, Susruta Samhita, Soma elixir,

it was claimed, would enable its consumer to live for ten thousand

years with a youthful body and supernatural powers. The Ayurveda, the

Science of Life par excellence, has eight divisions and one of them

is entitled Rasayana, concerned with rejuvenating elixirs and

processes for arresting physical and mental decay. There are

references in both the Caraka and Susruta Samhitas to several other

compositions with the claim that they would confer on the consumer a

long youthful life of thousands of years. These elixirs were mostly

herbal and, what is more, certain amount of processed gold was added

to some of them to make them more effective. The rasayana of the

Ayurveda, it may be noted, was more in the nature of prolonging the

life of the material body than ‘transmuting’ it into an immortal

state. Even so, it seemed to have paved the way for speculating on

the immortality of the body.

 

The concept of material immortality per se received its sustenance

from a natural phenomenon, namely, the perennial glitter and colour

of gold, the anointed king of metals. Here was a metal, it was

believed, which had reached the highest state from the other inferior

metals and possessed imperishable characteristics. It was supposed

that the other metals would undergo transformation, eventually into

the immutable gold.

 

There was a sort of theoretical framework too for such a supposition.

The well-known Greek thinker, Empedocles (5th century b.c.) developed

a theory of four ‘elements’: Earth, Fire, Water and Air and the four

primary qualities: hot, cold, dry

 

The Four 'Elements' of Empedocles

and moist (wet). Aristotle (384-322 b.c.) conceived of these

‘elements’ and their qualities as emphasising the unity of matter

amidst all the changes. The ‘primary matter’, a potential one, would

become Earth with the pair of primary qualities, cold and dry; water

with cold and wet; Fire with hot and dryness; and Air with hot and

moist, thus explaining the phenomena of change. These postulates held

out the possibility of transmuting inferior metals into silver and

ultimately into gold, by changing their qualities. The most

perceptible of the changes effected was the colour and the object was

to bring about a change in the colour of inferior metals to that of

silver or gold. This theory was adopted by the Greco-Roman

(Hellenistic) and later the Islamic alchemists in furtherance of

their twin objective of the so-called transmutation of metals and the

preparation of elixir of life for attaining material immortality.

Strange it may seem, the Indian doctrine of five elements which had

provided a theoretical foundation for the Ayurveda and for the

explanation of the phenomenal world, did not lead to concepts of the

foregoing type. The Indian five ‘elements’ had also a metaphysical

undertone which often subsumed their physical concepts. Moreover, it

was a holistic doctrine and the concept of change was circumscribed

by it.

 

The seed ideas of Indian alchemy, which made their appearance in the

fifth-sixth centuries a.d., were at variance with the Hellenistic

ones. For, its inspirational source was not in the West, but in the

Far East, in the Chinese concepts and practices. Indian alchemy had

social compulsions too. The Ayurvedic elixirs and rejuvenating

treatment were reserved only for males of the upper castes, (women

were excluded), as enjoined by both the Caraka and Susruta Samhitas.

But, to live long in perpetual youth and to experience the best in

life have been the goals of all human beings. Such dispositions as

these react vehemently against rigid caste-structures and privileges

of the few. They go out in search of systems which are conducive to

the realisation of their goals. In India, the tantras offered such a

system and, more importantly, admitted into their fold all —

irrespective of caste, creed or sex in an esoteric, but ingenious

manner. The tantric concept of siddhi evolved certain pathways for

disciplined aspirants. And inherent in that concept was the

attainment of bodily immortality with even supernatural powers

(animadi astasiddhi). This was reinforced by the mythical male-female

symbolism, the union sublime of immortality.

 

The Chinese male-female symbolism of Yin and Yang, mercury-sulphur

union of cinnabar (mercuric sulphide) to which was attributed

extraordinary powers of attaining immortality, found a congenial home

in the Indian Tantric milieu. Buddhist pilgrims and the vajrayana

seemed to have played a seminal role in this alchemical transmission.

 

Be that as it may, Indian alchemy of both Sanskritic and Tamilian

traditions, developed a wide variety a chemical processes for the

ostensible transmutation of metals and preparation of elixir of life,

in which mercury occupied a prime position. The literature on Indian

alchemy called the Rasasastra is perceptibly voluminous and

methodical in the presentation of a variety of processes whose number

is legion. Of these processes, eighteen samskaras or complex

treatments, which were adopted for the potentiation of mercury,

deserve special mention:

Briefly stated, the eighteen processes concerning mercury as the

central element, are as follows:

1. Svedana: Steaming mercury with a number of plant substances, some

minerals, alkalis and salts;

2. Mardana: Rubbing steamed mercury in a mortar along with some

plant and acidic materials;

3. Murchana: Triturating mercury in a mortar with some more plant

extracts till it loses its own character and form;

4. Uthapana: Steaming mercury again along with alkalis, salts, the

three myrobalans, alum etc., and rubbing mercury again in sunlight so

that the characteristics of mercury, freed from impurities, are

brought into play again;

5. Patana: Three types, viz. urdhva (upwards); adhah (downwards);

and tiryak (sideways); grinding mercury with alkalis, salts and

others, and subjecting the product to distillation;

6. Rodhana: Mixing the distilled mercury with saline water in a

closed pot to restore the ‘vigour or potency’ of mercury;

7. Niyamana: Continuation of the process by steaming mercury for

three days with a number of plant products, alum, borax, iron

sulphate, etc., to restrain the motility of mercury;

8. Sandipana: Steaming this product with alum, black pepper, sour

gruel, alkali and some vegetables substances to ‘kindle’ the desire

of mercury to attain the power of assimilation;

9. Grasa or Gaganagrass: Fixation and assimilation of the ‘essence’

of mica (gagana) to the desired extent;

10. Carana: Boiling this product with sour gruel, leaves of certain

plants, alum and others for a week so that mica is fully assimilated;

11. Garbhadruti: Heating and treating mercury with the desired

metallic substances so that the ‘essence’ of the latter becomes

‘liquified’ and the resultant, after cooling, passes through a piece

of cloth;

12. Bahyadruti: Obtaining ‘essence’ of minerals or metallic

substances also externally;

13. Jarana: Heating the mercurial product with the desired minerals

or metals, alkalis and salts so that they are fully digested or

assimilated;

14. Ranjana: A complex process involving the treatment of mercury

with sulphur, gold, silver and copper as well as salts in such a way

that mercury attains colour;

15. Sarana: Digesting mercury with gold or silver in an oil-base to

increase its ability towards transformation;

16. Kramana: Smearing mercury with several plant extracts, minerals,

milk, etc., and then heating it carefully with a view to enabling it

to possess transmuting powers;

17. Vedhana: Rubbing the resultant mercury with a few select

substances including oil so that it acquires the transmuting power;

18. Bhaksana: Consuming the prescribed quality of the mercurial

product which has undergone the foregoing 17 processes, for the

rejuvenation and longevity.

 

(This sequence was rigorously followed by Indian alchemists; but

there were variations in the choice of plants and their extracts,

salts, alkaline and acidic substances, minerals and other ingredients).

 

The important, through esoteric, concept which lay behind these

extremely complex processes was that the mercurial product, after

undergoing sequentially the seventeen processes, was believed to have

all the powers of transmutation. At this stage, it was to be tested

for its efficacy in transmuting base metals into gold and, if the

test was positive, it was to be used for the eighteenth process. The

final product, if consumed in prescribed quantity would, it was

claimed, rejuvenate the body in such a way that it would make the

body as resplendent and imperishable as gold. One could see the ideal

of Philosopher’s Stone of the medieval European alchemy, in the

mercurial product emerging out of the seventeen processes.

 

There are hundreds of verses in the Rasasastra texts which overtly

deal with a wide variety of processes, some simple and many complex.

Three examples may be cited:

(i) Mercury, cinnabar, pyrites, alum of excellent quality borax,

black pepper — each one part — and sauvarcala salt in equal

proportions to them; six parts of rock salt; powdered iron in the

same proportion; and hundred parts of the juice of Emblic myrobalan,

are to be kept in a stone bowl which is to be deposited in a heap of

cow-dung. After one year, a liquid emerges out of it. This (liquid)

is divine as well as flawless, and is to be compounded with mercury

admixed with pure gold as ‘seed’. This compound possesses the

capability of transmuting a thousand times its weight of all metals

into gold. (Rasopanisat, XVI, 241-245)

(ii) One part of the essence of capula (bismuth compound); two parts

of mercury; four parts of gold (as seed); and sulphur of equal

proportion to that of mercury which is to be mascerated, are to be

heated in a closed crucible. Gold and capula of equal quantities are

to be blended with this mercury. If this mercury is infused with a

hundred times its weight of copper, it makes the latter red and this

attains the power of transmuting a hundred times its weight of silver

into gold.

(Rasasara, XV, 19-22)

 

(iii) One pala of powdered seed (gold); one pala of pyrites; one pala

of sulphur; one pala of mercury extracted from cinnabar; and one pala

of borax — all together mascerated with the juices of plants endowed

with the properties of ‘fixation’ of mercury. Heated over fire urged

by means of a blow-pipe, mercury attains ‘fixation’ and undergoes

colouration with the aid of sulphur. Blended with an equal weight of

gold by the sarana operation, it is ‘killed’ by heating in a puta.

This mercurial preparation transmutes sixty times its weight of

silver-copper into excellent gold. (Rasasara, XIV,1820)

 

The technique of effecting transmutation was of five kinds:

1. Lepa Vedha (smearing copper or silver foils with a potent

mercurial product);

2. Ksepa Vedha (throwing such a product into the base metals;

3. Kunta Vedha (pouring the transmuting agent into them);

4. Dhuma Vedha (subjecting the base metal to the action of the fumes

of mercurial preparation); and

5. Sabda Vedha (effecting transmutation by the ‘impact’ of the

transmuting agent)

 

It is well-nigh impossible even to surmise the nature and extent of

chemical or other types of reactions that occur in the process of the

so-called transmutation, until an experimental verification is

attempted from the modern chemical point of view. It would,

nevertheless, seem that the colour of the ‘inferior’ metal like

copper, tin or lead, would change into that of gold or silver. The

emerging colouration, might be too uniform and intimate enough with

the ‘inferior metal’ to expose, under ordinary conditions, its true

colour. The specific gravity and other physical characteristics of

the so-called transmuted metal might manifest themselves, as a result

of skilful manipulation of the ingredients such as mercury or its

compounds, arsenic sulphides, pyrites, sulphur as well as the

deliberate addition of the noble metals themselves.

Indian alchemists specially of Tamil Nadu, knew the distinction

between the transmuted ‘gold’ and the real one. A Tamil text

(Amudakalaijnanam by Agastya) states clearly that if the artificial

‘gold’ and the natural gold are separately subjected to prolonged

heating or calcination, the former gives out ashes and the real face

of the metal appears, while the natural gold remains uneffected by

this method.

The transmutation of metals and the preparation of elixir of life

which were vigorously pursued by Indian alchemists, were more

esoteric than scientific, despite their attempts at classification

and selection of substances, and the use of a wide variety of

apparatus (mostly earthern), for distillation, sublimation,

incineration, trituration and the like, which the Rasasastra texts

describe meticulously and in great detail. To transmute the base

metals into the noble one, and to make the perishable body an ever

immortal one, were goals ever in sight, but never reached.

It was, nevertheless, a pursuit which was not without a spin-off and

that was in the direction of formulating certain mineral medicines.

Mercury, sulphur, mica, arsenic and iron compounds, alum, gems and

others on the one hand and on the other, metals like gold, silver,

copper and its alloy brass, and lead were processed elaborately by

using a wide variety of apparatus. Generally it was believed by the

rasavadins that the minerals and metals would not acquire the

desirable iatro-chemical properties unless they were treated with one

medicinal plant or the other. The rasasastra texts give details of

the preparation of a large number of medicines, and their therapeutic

effects as well as their dosages. One of the popular preparations

called Makaradhvaja contains specially processed mercuric sulphide

and stimulants like camphor, pepper and cloves. During its

preparation a certain amount of purified gold is also added.

 

The most important medicinal preparations, as described in the

Rasasastra texts, relate to a class of what are called the bhasma of

metals and minerals. Although the process leading to the formation of

a bhasma is one of incineration of the metal or mineral concerned,

the original substance is subjected to several processes before it

undergoes prolonged heating. Even the heating known as the Putapaka,

is carried out of several days with extreme care. Various types of

Putas are mentioned in the texts, recommending a particular puta for

the desired product, along with its measurement and the quantity of

cow-dung cakes or husk to be used for prolonged heating in order to

obtain the most efficient composition.

 

This method is believed to impart extraordinary qualities, both

physico-chemical and medicinal, on to the treated substance. A bhasma

is an extremely fine powder, very light and, when thrown on water,

just spreads itself as a thin film on it. Of the bhasmas, that of

mica, gold and silver are most widely used in minute quantities and

are generally mixed with other medicinal compositions.

 

The Siddha (medical) System which is mostly prevalent in Tamil Nadu,

appears to have been evolved from the earlier alchemical concepts and

practices. Though the System had originally its own ways of preparing

certain substances of medicinal value, like muppu (a specially

prepared mixture of three salts), it assimilated gradually some of

the alchemical preparations and developed a number of mineral

compositions which go under the names, bhaspam (Skt.: bhasma),

cendurams (Skt.: sindura) and cunnams (probably calcium compounds or

earthly substances).

 

There is no denying that the Indian alchemists had realised the

importance of medicinal preparation more than of the transmutation of

base metals into gold. In the West, such a realisation came about

only in the sixteenth century a.d., as a result of the ceaseless

efforts of several thoughtful iatro-chemists led by Paracelsus. But

in India, a trend in this direction could be perceived even in the

eleventh century a.d. Although the Rasasastra is not regarded as an

integral part of the Ayurveda, some of the medicinal compositions of

the former have found a place for themselves in the traditional

medical care in India.

 

References

Primary Sources

Rasahrdaya-tantra of Govinda Bhagavatpada: (ed.) Jadavji Trikumji

Acarya, Bombay, (eds.) B.V. Subbarayappa et. al., (under publication

by INSA) 1911.

Rasakaumudi of Jnanacandra Sharman: (ed.) S.S. Pranacarya, Lahore

(1928).

Rasamrtam: (ed.) Jadavji Trikumji Acarya, New Delhi (1951).

Rasapaddhati of Bindu Pandita: (ed.) Madhava Pandita, Bombay (1925).

Rasasanketakalika: (ed.) Jadavji Trikumji Acarya, Bombay (1912).

Rasaprakasasudhakara of Yasodhara: (ed.) Jadavji Trikumji Acarya,

Bombay (1912).

Rasarnava: (ed.) P.C. Rayand Harish Candra Kaviratna, Calcutta (1910).

Rasarnavakalpa: (eds.) Mira Roy and B.V. Subbarayappa, New Delhi (1976).

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commentary, Bombay (1897).

Rasaratnasamuccaya of Vagbhata: (ed.) Vinayak Apte, Poona (1890).

Rasasara of Govindacarya: (ed.) Jadavji Trikumji Acarya, Bombay (1912).

Rasendracintamani of Ramachandra: (ed.) Jivananda Vidyasagar,

Calcutta (1878).

Rasendracudamani of Somadeva: (ed.) Yadav Sarman, Lahore (1932).

Rasatarangini: (ed.) Sadananda Sarma, New Delhi (1953).

Rasopanisat: (ed.) K. Sambasiva Sastry, Trivandrum (1928).

The Rgveda: (tr.) H.H. Wilson, 6 vols, London (1860).

(t.) R.T.H. Griffith, Banaras, (1963) (reprint).

SECONDARY SOURCES

Holmyard, E.J., Alchemy, Penguin Books, London (1957).

Ray P., (ed.), History of Chemistry in Ancient and Medieval India,

Calcutta (1956).

Ray P.C., History of Hindu Chemistry (2 vols), Calcutta (1902, 1905).

Read, John, Through Alchemy to Chemistry, London (1957).

Subbarayappa, B.V., ‘Chemical Practices and Alchemy’, In A Concise

History of Science in India, (eds.) D.M. Bose, S.N. Sen, and B.V.

Subbarayappa, New Delhi (1971).

Taylor, Sherwood, The Alchemist, London (1958).