Moinuddin Chisti and His Disciples

The founder of the Chisti Sufi order in India, Muinud-din-Chisti was also known as Khwaja Ajmeri. Headquartered in Ajmer in Rajasthan, Chisti Sufi order attracted devotees from both Muslims and Hindus and continue to do so. Moinuddin Chishti came from Sistan with the Muslim invasion, eventually arriving in Ajmer where he died in 1236.

Thousands of Sufi devotees travel to the shrine of Moinuddin Chishti in Ajmer for the annual Urs.

Disciples of Moinuddin Chisti 

Qutbuddin Bakhtiyar Kaki

The most important disciple of Moinuddin Chisti, Qutbuddin Bakhtiyar Kaki popularized the Chisti order in Delhi. He had come to Delhi some time after 1221. He died in 1235. His tomb is in Mehrauli in Delhi and it is said that Qutub Minar takes its name from this Sufi saint. 

Hamiduddin Nagauri

Another prominent disciple of Moinuddin Chisti, Hamiduddin Nagauri was instrumental in initiating Chisti order in Nagaur in Rajasthan.

Guru Nanak

This year marks the 555th birth anniversary of Guru Nanak [1469-1539], the founder of Sikhism, a monotheistic religion born in 15th-century. Guru Nanak preached harmony between Hinduism and Islam.  

The followers of Sikhisism must carry five articles all the time. They are known as the Five Ks: the Kesh (uncut hair), Kara (a steel bracelet), Kanga (a wooden comb), Kaccha (cotton underwear), and Kirpan (a curved dagger).

Guru Nanak is the first Sikh Guru. Nine gurus followed him and there is no living human successor, but the Sikh holy book Guru Granth Sahib is considered the 11th and eternal.

Guru Nanak was born in a Khatri family in 1469 during the rule of Bahlul Khan Lodi, founder of the Lodi dynasty. His birth took place  at the village of Talwandi ((now called Nankana Sahib), thirty-five miles south-west of Lahore and situated in the Nankana Sahib district in the Punjab province of Pakistan. 

Nanak's father was a Patwari (accountant). Nanak was given formal education and employed as an assistant to his brother-in-law, Jai Rama, who was in the service of Daulat Khan Lodi, governor of Lahore, at Sultanpur Lodi in Punjab. 

At Sultanpur Lodi Nanak began his religious career preaching a faith based on equality and one God. He wandered over the country and even beyond as far as Makkah and Medina. He died in 1539 in Kartarpur in Pakistan. 

Nanak had married, lived the life of a householder and had two sons. He believed that married life was not a bar to spiritual progress. He preached the gospel of universal toleration and opposed caste-based distinctions and religious fanaticism. His message was one of unity of God and personal love for him. Both Hindu and Muslim were among his disciples. He nominated Angada, one of his disciples as his successor who gave unity and organisation to his followers. Gradually they became known as the Sikhs. 

The Journey of Fa-hsien to India

A native of sanxi (Shansi), Fa-hsien, also known as Faxian, was a Chinese monk who came to India on a pilgrimage tour during the reign of Chandra Gupta II ((reigned c 376-415). His motive for coming to India was to acquire authentic copies of the Buddhist scriptures and to visit the places associated with the Buddha. After his return to China he translated into Chinese the large number of Sanskrit Buddhist texts he had brought from India.

He had recorded his observations in a travelogue titled Fo-Kwo-Ki (Travels of Fa-Hien).

Being of religious nature, he gives information about temples and monasteries and the state of Buddhism in India at that time. He was so engrossed in the religious pursuits that he even doesn’t mention the name of Chandra Gupta II (376-415) of the Gupta empire though he spent some six years in India during the latter’s reign. The Buddhist canon Samyutta Nikata was translated into Chinese about 440 AD from a manuscript obtained by the pilgrim in Sri Lanka in 411. Fa-hsien was the earliest to refer to “pollution on approach” in regard to the untouchables.  

Fa-hsien traveled in India, particularly the Buddhist centres, extensively. He visited Kapilvastu (Lumbini), Bodh Gaya in Bihar, Benares (Varanasi), Kushinagar and Shravasti, all linked to events in Buddha's life. His observations are of great importance to an understanding of the period.

In 411 AD he travelled from Tamralipti (modern West Bengal) to Sri Lanka

Some of the important statements made by Fa-hsien about India are:

• The country is prosperous and the people are happy
• India is a peaceful state and one can travel from one place to the other throughout the empire without being harassed. There is no need for passport. The administration is mild. Capital punishment is not in vogue. Offenders are generally punished by fines. Crimes of serious nature, which are rare, are punished by amputation of one hand.  
• People are vegetarians. Only people of low castes and untouchables ate meat. Respectable citizens don’t consume liquor.
• Free hospitals are run by donations of pious subjects of the kingdom.
• Buddhism is in a state of flourish and Kashmir, Punjab ad Afghanistan are centres of Buddhism.
• Untouchables don’t form part of the society. The dwell outside the confines of villages in segregated localities. Before entering the villages they had to strike a piece of wood to warn others of their approach.

Alauddin Alam Shah – The Last Sayyid King

After Muhammad Shah's  death in A.D. 1445, his son, Alauddin Alam Shah (reigned 1445–51), succeeded him to the throne of the Sayyid Dynasty, the fourth in the line of five dynasties that comprised Delhi Sultanate that ruled from 1206 to 1526.

Alauddin Alam Shah was more inefficient than his father. Such was his fondness for gratification and aversion to work that he abdicated the throne in favour of Afghan Buhlul Khan Lodi (reigned 1451–89), the governor of Lahore and Sirhind, in 1451 and retired to Badaun (now in Uttar Pradesh), where he died in 1478. 

Alam Shah’s only claim to fame lies in the field of architecture. He constructed his father’s tomb which is located in the Lodhi Gardens in central Delhi.

He lies buried in a tomb in Badaun in Uttar Pradesh where his mother was also buried. The tombs of Alam Shah and his mother are an Archaeological Survey of India (ASI) protected monument. 

A Short Note of Life of Vardhamana Mahavira

Lord Mahavira

Vardhamana, known to his followers as Mahavira, was the last of the 24 Tirthankaras (Ford-makers),  saviors and spiritual teachers of the dharma, in Jainism.  He is regarded as the founder of Jainism. 

A contemporary of The Buddha, Mahavira was born in village Kundandagrama near Vaishali in Bihar in a kshatriya (the warrior class) family about 599 BC. His father Siddhartha was the chief of the Jnatrikas clan and his mother Trishala was sister of Chetaka, the Licchavis king of Vaishali. Mahavira was also related to Bimbisara, the ruler of Magadha, who was married to Chellana, the daughter of Chetaka. Mahavira was married to Yashoda and had a daughter whose husband, Jamali, became the first disciple of Mahavira.

Though Mahavira was educated in all branches of knowledge he shied away from materialistic life. At the age of 30, when his parents were dead, he renounced his family, became an ascetic, and proceeded in search of truth. For over twelve years, he went from one place to another and led a life of torture by subjecting his body to all kinds of hardships but it was of no avail. During this period he met another ascetic, Gosala Maskariputra, who later founded the sect of Ajivikas. The Ajivika sect enjoyed its heydays during the Mauryan rule under Ashoka and his successor Dasharatha. It, however, survived until fourteenth century in south India.

In the thirteenth year of his asceticism on the tenth of Vaishakha, outside the town of Jrimbhikgrama he found full enlightenment and Nirvana. From now onwards he was called Jaina or Jitendriya (one who has conquered his senses), Nirgranthas (“Free from Bonds”) and Mahavira (the brave) and his followers were named Jain. 

For the remaining thirty years Mahavira moved from one place to another in the Gangetic kingdoms and preached his religion. At the age of 72 he breathed his last at Pava, near the Magadhan capital Rajagrha in 527 BC. 

Women in Ancient India

Throughout most of ancient Indian history, the role of women was more or less confined to the home. Though there are instances where women wielded power and authority, this did not imply the common lot of the women in ancient India.

A woman was under the patriarchal authority of her parents, husband and sons. Even under Buddhism which boasted of liberal rules, a nun would be treated as subordinate to her male counterpart.

The status of women in ancient India kept on changing at different stages. During the Rig Vedic Period, women were treated equal to man.  During the Vedic period women participated in the public sacrifices alongside men. Some Vedic hymns are attributed to women. During this period, there were women rishis, and they were treated with respect and dignity.

However with the passage of time the status of women declined. 

Manu, one of the famous lawgivers of ancient India, declared that wife, like the slave, has no right to property. He dictated a woman would be dependent on her father in childhood, on her husband in youth and on her son in old age. However, some allowed a woman to own their special property (stridhana) in the form of jewellery and clothing.

In ancient Indian society a woman could find their role in religion, but could not serve the temples as priestess.

However in Vedic period the position of women was much more enhanced. Women seers are said to have composed some o the Vedic hymns. The famous discussion between Gargi and Yajnavalkya is well known. But by the beginning of the Christian era, women were declared ineligible for Vedic study. However, there are references to many references to literary works attributed to women poets and dramatists. In Tamil literature, the early poetess Avvaiyar composed works of high literary merit. Poruna-raatr-uppadai, which describes the victory of Karikala Chola in the battle at Venni near Thanjavur, has been attributed to a potter’s wife.

Sati in Ancient India 

The earliest  known Sati stone in India is an inscription engraved in A.D. 510 on a pillar found at Eran near Sagar in Madhya Pradesh. The Eran inscription mentions the wife of Goparaja, a vassal of Bhanugupta of the Gupta empire, burning herself on her husband's pyre.  The inscription mentions that his wife followed him on the pyre after his death in the battle against the Hunas.

The practice of sati was disapproved of by Bana, the court poet of Harsha (reigned from 606 to 647).

Buddhist Councils of Ancient India

After the Buddha's death, Buddhist councils were convened over the period of time to recite approved texts of scriptures and to settle doctrinal and disciplinary disputes. 

First Buddhist Council

Soon after the Buddha’s death in the fifth century BC the first Buddhist Council (sangiti) was held at Sattapanni cave near the Magadhan capital of Rajagriha (modern Rajgir, Bihar state of India). It was convened to compile the dhamma (religious doctrines) and the vinaya (monastic code). 

Rajagriha, which once served the capital of Bimbisara of Magadhan Empire, is sixty miles to the south-east of the modern Patna, the capital of Bihar. 

This council was held under the patronage of the king Ajatashatru with the monk Mahakasyapa, who presided over the assembly.

The council was participated in by five hundred monks. At the council, Upali, one of the Buddha’s chief disciples, recited the vinaya pitaka, or Rules of the Order, while another important disciple Ananada recited the sutta pitaka, the collection of the Buddha’s sermons on matters of doctrine and ethics.

Second Buddhist Council
A century later around 383 B.C. Vaishali in Bihar became the venue for the second Buddhist council which was convened to settle a serious dispute over the 'Ten Points’.  This is a reference to claims of some monks breaking ten rules. It is at Vaishali council where schism raised its head. Since either of the parties did not come to terms with each other, the council ended in a permanent schism of the Buddhist church into orthodox Sthaviravadins , or “Believers in the Teaching of the Elders” and Mahasanghikas or “Members of the Great Community”.

Third Buddhist Council
The third council was held at Patliputra (modern Patna, capital of Bihar ) under the patronage of Great Mauryan Emperor Asoka, 236 years after the death of Buddha. Presided over by the scholar monk Moggaliputra Tissa, the council was participated in by one thousand monks. The third Buddhist Council resulted in the expulsion of several heretics.

This council achieved a number of other important things. Moggaliputta Tissa, in order to keep heresies at bay and ensure the Dhamma was kept pure, composed a book called the Kathavatthu in which he disproved the wrong opinions and theories of a number of sects.

Fourth Buddhist Council
The fourth Council was held during the reign of Kanishka of Kushan Dynasty in Kashmir under the leadership of elder Vasumitra and the great scholar Asvaghosha. Here at this council Savastivadin doctrines were codified in a summary, the Mahavibhasa ("Great Exegesis"). The convening of this council led to the division into two broad sects, namely the Mahayana (great Vehicle ) and the Hinayana (lesser Vehicle). According to Buddhist tradition, another fourth Buddhist council was also held at Tambapanni at Alu Vihara in Sri Lanka in 29 B.C. under the patronage of King Vattagamani Abhaya (29–17 bc).