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Al-Beruni tells us three different stories of three different periods with his impression of India alchemy. He first mentions the alchemical experiments of Vyādhi Rasasiddha of Ujjain with which king Vikramāditya (380 A.D. to 4th Cen. A.D. of Ujjain was associated).' Next he refers to the alchemical experiments of an alchemist of Dhar with which its king Bhojadeva '1018 A.D. - 1080 A.D.), the king of Malava, was associated. Lastly he mentions another alchemical experiment of an alchemist with which king Vallabh of Valabhi city of Gujarat (775 A.D.) was associated.
As regards alchemy of the Jainas it may be suggested that it might have been influenced, to some extent, by the alchemy of the Arabs and the Chiness' and other culture-areas of India. 2 The aims and objects of Indian alchemy was to drive away poverty, disease and old age of the people. The Rasasiddhas were not satisfied with the achievements only in the field of lohasiddhi (alchemy of metal) but also Kayasiddhi-deathlessness and longevity with disease less body. 4
The periods of Jindadattasuri (VS. 1210) constitutes the most flourishing and fruitful age of ancient India relating to the accumulation of knowledge in chemical science which was then closely associated with medicine. It is to be noted institution of the time of Jinadatta Suri. India, particularly, the Kharatata gacchiya monks of Rajasthana and Gujarat, were influenced by the tanrtic monks of North-East India, Particularly, Matayendranatha and his followers - Gorakșanātha, Carapata (or carapati) because their names are often quoted by Jinadatta Suri in the first chapter of Suvarna-RaupyaSiddhi-Šāstra. Sri Jinadatta Suri, the author of the MS. of Suvarna-RaupyaSiddhi-Sastra, flourished in the middle of the 12h century A.D. It can be said that both the Hindu and Jains Tantric alchemists worked for the benefit of the world in the field of Alchemy, Medicine and occultism by removing poverty of the people and improving and preserving their health and thus by making them prosperous and happy.
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