Jaina Alchemy as Revealed in Suvarna‑Raupya‑Siddhi‑Sastra of Sri Jinadatta Suri (V.S. 1210)

Summary

The article "Jaina Alchemy as Revealed in Suvarna‑Raupya‑Siddhi‑Śāstra of Sri Jinadatta Suri (V.S. 1210)" by J. C. Sikdar investigates the rich but often overlooked tradition of alchemical practices within Jainism. Unlike the commonly held view that Jainism is purely ascetic and renounces worldly pursuits, the author demonstrates that Jain monks and scholars engaged with scientific disciplines, including chemistry and medicine, to promote health and spiritual well‑being. The Suvarna‑Raupya‑Siddhi‑Śāstra, an extant manuscript compiled in Sanskrit, Prakrit, Apabhraṃśa and Old Gujarati and preserved at the L. D. Institute of Indology in Ahmedabad, records two broad streams of alchemical thought: one concerned with metallurgy and the extraction and transmutation of metals, and the other focused on medical science and the preparation of elixirs. Sikdar traces the historical context of Jaina alchemy, noting that the tradition stretches from the time of Jain āchāryas like Nāgārjuna and Padalipta Suri through the Middle Ages and up to the eighteenth century. Western India—particularly Rajasthan and Gujarat—became a hub for alchemical experimentation due to Jainism’s strong presence and its openness to ideas from Chinese and Arab sources. The article analyses textual references that reveal how Jaina alchemists adopted knowledge from broader Indian works on Rasāyanavidyā, Dhātuvidyā and Ayurveda, yet infused it with Jain ethical principles. Techniques for preparing medicinal tinctures, mercury compounds and mineral remedies are discussed, highlighting cross‑references to Rasaratna‑Samuccaya, Arkaprakāśa and Bhāvaprakāśa. Sikdar emphasises that the goal of Jaina alchemy was not the pursuit of wealth or physical immortality but the alleviation of suffering and the eradication of the three ‘sins’—poverty, disease and old age. The Suvarna‑Raupya‑Siddhi‑Śāstra illustrates how alchemical knowledge was integrated into monastic education and served as a means to support lay society. The article also suggests that Jaina alchemical texts used coded language and allegory to prevent misuse. In conclusion, Sikdar argues that recognising the Jaina contribution to alchemy enriches our understanding of Indian science and demonstrates the versatility of Jain intellectual life. He calls for further study of manuscripts and comparison with other scientific traditions to fully appreciate the intercultural exchanges that shaped alchemical practices in medieval India.