Kaya Kalpa and the Alchemical Tradition in Ayurveda and Siddha Medicine
By Ione Linker
History of Kaya Kalpa
“Ten thousand years ago, a King of India had a problematic, headstrong daughter, who refused to marry any of the eligible princes who were presented to her. In anger and frustration the king decreed that she was to be blindfolded and placed in the castle courtyard in the midst of all her suitors. The man she first touched was to be her husband and their children would continue the Royal line. On that day an elderly holy man wandered into the courtyard to deliver herbs to the King’s physician and, by chance, was touched first by the princess. Even though he pled exemption due to his advanced age and holy vows, the King’s word was law and they were to marry in three months time. The holy man consulted his teacher about his problem and the teacher instituted an intensive program to rejuvenate and energize. For 90 days the holy man ate a special diet, performed breathing techniques, took ritual herbal baths and was anointed with sacred oils. At the end of that time his hair had turned from gray to black, a new set of teeth had grown into his mouth, and his skin and body were youthful and strong. He married the Princess. They had many children and of course lived happily ever after. This was the beginning of Kaya Kalpa treatment. Vigorously suppressed by the British, it almost was lost. There are now fewer than 30 practitioners in the world.” 1 This “history” of the mysterious ancient rejuvenation process of ‘Kaya Kalpa’ is found on the websites and in the brochures of many of those few present-day practitioners of updated forms of this treatment. ‘Kaya Kalpa’ is most often referred to in passing in Ayurvedic literature as a mystical or legendary process used to revitalize and even immortalize the most spiritually-evolved saints and sages in ancient India, and not described as a realistic or repeatable therapy.
The Search for Kaya Kalpa
Beginning to research deeper into the subject of Kaya Kalpa, it became more and more of a mystery, bringing up references to and inter-connections with the ancient Tamil Siddhas, Siddha medicine, alchemy, Rasa Shastra and Tantric traditions – all somewhat mysterious subjects. My conclusion, which I will attempt to trace out for you in the following pages, is that it is a distinct tradition of its own, probably originating with the Siddhas, and adopted, adapted and described by spiritual aspirants in all these traditions and more following them, who were guided to find the means to continue, in the body, on their enlightenment path. Kaya Kalpa is a truly alchemical process of physical rejuvenation (fairly well documented) and psycho-spiritual transformation (much more subjective) which uses the same basic treatments of the traditional detoxification (Panchakarma) and rejuvenation (Rasayana) therapies of classical Ayurveda, but with a different, more specific goal: extending the lifespan, even immortalizing the body, of the advanced spiritual aspirant, to enable attainment of the goal of moksha – spiritual liberation – in this lifetime. There are a few more anecdotal ‘histories” of Kaya kalpa that pop up in, even light research, of experiences closer to our modern time: One is: “The Incredible Life of Tapaswiji Majaraj, 1770-1955. Born a prince in a Sikh kingdom in northern India, Tapaswiji Majaraj was trained to be a military leader, and assumed the role upon his father’s passing. At the age of 55, he tragically lost all his immediate family, and in his devastation, renounced all worldly possessions. He found a guru, learned many yoga practices, and began to live a severe, austere life. He lived in a cave without food for six years, subjecting his body to extremes of heat and cold, and holding uncomfortable postures for extended periods of time. During one twenty-four year period, he remained standing or walking with his left hand over his head. He spent periods of three, seven, and eight years standing in a single spot. For twelve years he spent six hours a night meditating by a freezing lake wearing only a loin cloth while his disciples poured buckets of frigid water over his head. Those twelve summers he spent six hours each day in the scorching sun, surrounded by a ring of fire. By the time he reached 100, his body was ruined, partially deaf and blind, bent over at the waist, using a cane to walk, he prepared to die. On his final journey, he met a Yogi who, sensing his spiritual greatness, convinced him to undergo 90 days of kaya kalpa. He emerged looking like a man of thirty, with black hair, new teeth, and a supple, strong body. After returning the favor to the Yogi (90 days of kaya kalpa service), he set out on even more austere practices. Twice more during his long life, he underwent kaya kalpa to rejuvenate his battered body, allowing him to travel, teach, and demonstrate spiritual attainment and detachment to thousands. At age 185, he demonstrated his final control over his weak, diseased, and wasted body; he momentarily transformed himself into an erect, strong and radiant being, chanted the sacred AUM, and died instantly.”2
Here is another brief account, from Dr. Sunil Joshi, in his book on Ayurveda and Panchakarma: “My father told me the story of my great, great grandfather, Shankarji Joshi. Shankarji was a famous vaidya, or Ayurvedic physician, renowned throughout India for his skill in this ancient healing science. His entire life was dedicated to bringing health to the people of his area, and he did so until he passed on at the age of ninety-six. It was said that by the time he was sixty-eight, he had lost many of his teeth and his vision had weakened. He went away for a period and underwent kaya kalpa, an ancient rejuvenation procedure documented by the Ayurvedic texts, which not only restored his vitality and eyesight, but also gave him back his teeth.” 3 These anecdotes compellingly describe a very powerful process of rejuvenation, albeit those who undergo the process are also clearly not your average person, but beings of social stature and, presumably, spiritual attainment. But is this potential opportunity for substantial physical regeneration real? What is Kaya Kalpa, and is it indeed ”documented by the Ayurvedic texts,” as Dr. Joshi asserts?
What is Kaya Kalpa?
Most every source on Kaya Kalpa will define the term for you as “transformation of the body .” So I first began searching for the words “kaya kalpa” in the main classical Ayurveda texts, the Charaka Samhita and Ashtanga Hridaya. They were not to be found. I did find detailed descriptions of Rasayanas /rejuvenation treatments, which sounded exactly like what I had heard of the Kaya Kalpa process. One day at a seminar with renowned Ayurvedic educator and author Dr. Vasant Lad, I asked him: “What is Kaya Kalpa?” He responded by quoting a sutra from Charaka and translated , “ Rejuvenation therapy is of two kinds, as known to the sages: (i) kutipraveshika – the important one (greatly beneficial) and (ii) Vata tapika – the other (less beneficial).” 4 “Kaya Kalpa,” Dr. Lad told me simply, “is kutipraveshika, with amalaki rasayana, for one year!” That is to say, seclusion in a specially-built hut, taking an herbal rejuvenation recipe containing amalaki or amla (Emblica officinalis, one of the ‘three fruits’ in the classic Ayurvedic compound, triphala), for a year. Though Kaya Kalpa, it turns out, is many things to many people, this simple description gave me a starting point, and seems to give the essence of the process, at least parts of which repeat in most other versions I was to find.
Kaya Kalpa and Rasayana (Rejuvenation Therapy)
Rasayana, or Rejuvenative medicine, is one of the main eight branches of Ayurvedic Medicine. Here are the further details of the first type of Rasayana, the kutipraveshika process, from the Astanga Hridaya version. I would come to see similar descriptions repeated in many sources on kaya kalpa (Notice that most of the steps of Purva and Pancha Karma, the detoxification regimens which should be followed before beginning the Rasayana therapy, are included): “Volume 3. Chapter 39. v.6-7. In a city, at an auspicious place, where articles required are available and which is devoid of too much breeze or other causes of fear, a white house (made white by painting with slaked lime) having three apartments one inside the others; with small openings (door and windows) should be constructed, facing north (or in the north side of the city), free from smoke, sunlight, dust, wild animals, women, idiots, etc. It should be equipped with all the necessary medical equipments (including the medicines) and made clean (by washing, painting, etc.). v. 8-10. Further, on an auspicious day, after worshipping those who are to be worshipped, he should enter that house (specially built), clean (in body and mind). There he should get purified by purificatory therapies (emesis and purgation), become comfortable (free from diseases) and get his earlier strength. He should lead a life of celibacy, courage, faithfulness, controlling the senses, granting gifts, compassion, truthfulness, and righteous activities; always thinking of divine beings, sleeping and keeping awake in proper manner; be fond/desirous of medicine and speaking pleasant words; such a person should then start consuming medicines. v. 11-12a. Then the person who has undergone oleation and sudation therapies earlier, should drink hot water with the paste of haritaki, amalaki, saindhava, nagara, vacha, haridra. Pippali, vella and guda; by this he purges without any difficulty. v. 12b-13. Further, the person who has thus been purified and who has followed by regimen of liquid diet after purification should be given food made with yava only added with ghee for 3,5, or 7 days till the old faeces (lurking inside) gets purified. v. 14. Having conditioned the alimentary tract in this way, the person should begin to consume that rejuvenatory medicine whichever is found suitable, after considering his habits, etc.” 5 The text then goes on to describe the preparation of various rasayana formulas, including Brahma rasayana (an herbal confection recipe like chyawanprash), and various amalaki and pippali recipes – amalaki is indeed prominent in the recommended rasayanas. The other type of rasayana described in the texts, Vata Tapika, does not involve seclusion in the hut, but can be done with the patient living out in the world. The Ashtanga Hridaya says:
“v. 143. Kuti pravesha method is suitable only to those who are free of all encumbrances and who afford all the paraphernalia required. For others who do not have these, the best is suryamarutika, or vatatapika. v. 144. Now will be described medicinal formulae which can be consumed especially by those persons who are prone to be exposed to sun and wind, and which do not cause harm to the body even though deficiencies occur in providing comfort (during the treatment). “ 6 (and various other rasayanas are then described.) This Vata Tapika is the type of treatment the modern practitioners of Kaya Kalpa are providing for the most part, though the extended seclusion seems to have been a key component of the ancient kaya kalpa process. These healers want to bring the rejuvenatory and spiritualizing benefits to the stressed out modern world, but as one practitioner says: “The air and light Kaya Kalpa (vata tapika) is not directed so much at physical rejuvenation, rather at transformation of the emotions, thoughts, and spirit.” 2 The intensive seclusion, spiritual rites, and ‘drugs’ used in the kutipraveshika process seem to be what brought about the storied regrowth of skin, hair and teeth. More will be discussed on those ‘drugs’ later.
Siddha Medicine
Now, we found descriptions of the process, but what about those words, kaya kalpa? They seem to come from the Siddha tradition. “Siddha system is one of the oldest systems of medicine in India. The term ‘Siddha’ means achievement and the ‘Siddhars’ were saintly figures. Eighteen ‘Siddhars’ seem to have contributed towards the development of this medical system. Siddha system’s literature is in Tamil and it is practiced in Tamil-speaking parts of India. … This system of medicine developed within the Dravidian culture, which is of the pre-vedic period. The Siddha system is largely therapeutic in nature. … The principles and doctrines of this system … have a close similarity to Ayurveda, with specialization in Iatro Chemistry (Rasa Shastra [the preparation of metallic medicines]). 7
Imminent Ayurvedic author, Dr. Bhagwan Dash writes: “ ‘Siddha’ is a Sanskrit term which means ‘perfection.’ Persons who have accomplished spiritual perfection are also called Siddhas. The southern part of India gave birth to great saints in the distant past and they had great achievements in different fields of art and science. Being part of Indian culture, often the scholarship between the saints of the north and the south was exchanged and therefore it is very difficult to put a demarcation line between Ayurveda and the system of medicine that was conceived, patronized and propagated by the saints [Siddhas] of South India.
Some of the basic principles of Ayurveda and Siddha systems of medicine are common. However, Siddha … medicine has made unique and significant contribution to therapeutics and pharmacy. The prevention and cure of illness are the basic aims of all systems of medicine. The Siddha system has, in addition, a concern for the immortality of the body. The Siddhas have developed a discipline called Kaya Kalpa designed for longevity with a complete freedom from illness.” 8 Another article on Siddha medicine says: “ Siddha medicine was developed by the ancient Tamils, Dravidian people who lived in South India. The early Tamil epics mention poets who were also medical men. In the seventh and 12th centuries A.D. bhakti literature blossomed, so did medicine. This was the period when most famous siddhars lived. Surgery was well developed. Siddha philosophy believes that the aging process can be slowed down, and that a long and healthy life can be achieved. This requires strict daily regimen in terms of diet and medical supplements.
There are two ways of achieving a long and healthy life:
• The use of kayakalpa medicines
• The practice of kalpa yoga Kayakalpa Medicines: The word ‘kaya’ means body and ‘kalpa’ means stone.
The word ‘kayakalpa’ means sturdy as a rock and ageless. [Here we have a slightly different definition.] Some good kalpa herbs are Ginger (Zinziber Officinalis), Kattukai (Terminalia Chebula), Amukkura (Withania somnifera), Keelanelli (Phyllathus Niruri), Date Palm ( Phoenix Dactilyfera), Seran Kottai (Semicarpus Anacardium), Vembu (Azadiracta Indica), Tulsi (Ocimum Sanctum), Lemon (Citrus Media Varacida) and Vilvam (Aegle Marmelos). Kalpa drugs are manufactured from inorganic compounds also. For instance Ayasambeerakarpam is made from certain metals soaked in lime. Ayabringaraja Karpam is made from iron processed in lime juice. Poorna Chandrodayam contains gold, mercury, and sulphur. Kalpa drugs have rejuvenating powers and are believed to retard the aging process.
