Islam Comes to India 11
Kalanos, also spelled Calanus (c. 398 – 323 BCE), was a gymnosophist, a Hindu Brahmin and philosopher from Taxila who accompanied Alexander to Persis and later self-immolated himself by entering into a Holy Pyre, in front of the Alexander and his army. He did not flinch while his body was burning. He bode goodbye to the soldiers but not to Alexander. He communicated to Alexander that he would meet him in Babylon. Alexander died exactly a year later in Babylon. It was from Kalanos that Alexander came to know of Dandamis,or Dandi, the leader of their group, whom Alexander later went to meet in the forest
Plutarch indicates his real name was Sphínēs and that he was from Taxila, but since he greeted people with the word “Kalē!” – perhaps kallāṇa (mitta) “Greetings (friend)” – the Greeks called him Kalanos. Kalanos lived at Taxila and led an austere life.
Early Western scholarship suggested Kalanos was a Jain, but modern scholarship rejects this notion as Jain ascetics are forbidden from using fire and deliberate self-harm due to their convictions about ahimsa and because Taxila and Gandhara were centers of Buddhism and had no Jain presence at all.
Plutarch records that when first invited to meet Alexander, Kalanos “roughly commanded him to strip himself and hear what he said naked, otherwise he would not speak a word to him, though he came from Jupiter himself.Kalanos refused the rich gifts offered by Alexander saying that man’s desire cannot be satisfied by such gifts. They believed that, even if Alexander killed them, “they would be delivered from the body of flesh now afflicted with age and would be translated to a better and purer life.
Alexander’s representative Onesicritus had a discussion with several sages and Alexander was attracted by the criticism on Greek Philosophy by Kalanos.
Alexander persuaded Kalanos to accompany him to Persis and stay with him as one of his teachers. Alexander even hinted use of force to take him to his country, to which Kalanos replied philosophically, that “what shall I be worth to you, Alexander, for exhibiting to the Greeks if I am compelled to do what I do not wish to do?”. Kalanos lived as a teacher to Alexander and represented “eastern honesty and freedom”.
He was 73 at the time of his death. When the Persian weather and travel had weakened him, he informed Alexander that he would prefer to die rather than live as an invalid. He decided to take his life by self-immolation. Although Alexander tried to dissuade him from this course of action, upon Kalanos’ insistence the job of building a pyre was entrusted to Ptolemy.
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| Alexander Receiving News of the Death of Calanus / Jean-Baptiste de Champaigne,1672 |
Kalanos is mentioned also by Alexander’s admirals, Nearchus and Chares of Mytilene. The city where this immolation took place was Susa in the year 323 BC. Kalanos distributed all the costly gifts he got from the king to the people and wore just a garland of flowers and chanted vedic hymns. He presented his horse to one of his Greek pupils named Lysimachus. He did not flinch as he burnt to the astonishment of those who watched. Although Alexander was not personally present at time of his immolation, his last words to Alexander were We shall meet in Babylon. He is said to have thus prophesied the death of Alexander in Babylon, even though at the time of death of Kalanos, Alexander did not have any plans to go to Babylon. A letter written by Kalanos to Alexander was preserved by Philo.
The story of the interview and the story of the death of Calanus are described in several sources, such as the Anabasis by the Greek author Arrian of Nicomedia (book seven, sections 1.5-3.6).
The translation was made by Aubrey de Sélincourt.
Alexander saw some Indian sages,to come upon out of doors in a meadow, where they used to meet to discuss philosophy. On the appearance of Alexander and his army, these venerable men stamped with their feet and gave no other sign of interest. Alexander asked them through interpreters what they meant by this odd behavior, and they replied:
“King Alexander, every man can possess only so much of the earth’ surface as this we are standing on. You are but human like the rest of us, save that you are always busy and up to no good, traveling so many miles from your home, a nuisance to yourself and to others. Ah well! You will soon be dead, and then you will own just as much of this earth as will suffice to bury you.”
Alexander expressed his approval of these sage words; but in point of fact his conduct was always the exact opposite of what he then professed to admire.
In Taxila, once, he met some members of the Indian sect of Wise Men whose practice it is to go naked, and he so much admired their powers of endurance that the fancy took him to have one of them in his personal train. The oldest man among them, whose name was Dandamis (the others were his pupils), refused either to join Alexander himself or to permit any of his pupils to do so.
“If you, my lord,” he is said to have replied, “are the son of god, why – so am I. I want nothing from you, for what I have suffices. I perceive, moreover, that the men you lead get no good from their world-wide wandering over land and sea, and that of their many travels there will be no end. I desire nothing that you can give me; I fear no exclusion from any blessings which may perhaps be yours. India, with the fruits of her soil in due season, is enough for me while I live; and when I die, I shall be rid of my poor body – my unseemly housemate.”
These words convinced Alexander that Dandamis was, in a true sense, a free man. So he made no attempt to compel him. On the other hand, Kalanus, did yield to Alexander’s persuasion; this man, according to Megasthenes’ account,was declared by his fellow teachers to be a slave to fleshly lusts, an accusation due, no doubt, to the fact that he chose to renounce the bliss of their own asceticism and to serve another master instead of god.
Dandamis (presumably Greek rendering of “Dandi-Svami”) was a philosopher, swami and a gymnosophist, whom Alexander encountered in the woods near Taxila, when he invaded India in 4th century B.C. He is also referred to as Mandanes.
When Alexander met some gymnosophists, who were of trouble to him. He came to know that their leader was Dandamis, who lived in jungle, lying naked on leaves, near a water spring.
He then sent Onescratus to bring Dandamis to him. When Onescratus encountered Dandamis in forest, he gave him the message, that Alexander, the Great son of Zeus, has ordered him to come to him. He will give you gold and other rewards but if you refuse, he may behead you. When Dandamis heard that, he did not even raise his head and replied lying in his bed of leaves. God the Great King, is not a source of violence but provider of water, food, light and life. Your king cannot be a God, who loves violence and who is mortal. Even if you take away my head, you cannot take away my soul, which will depart to my God and leave this body like we throw away old garment. We, Brahmans do not love gold nor fear death. So your king has nothing to offer, which I may need. Go and tell you King : Dandamis, therefore, will not come to you. If he needs Dandamis, he must come to me.
When Alexander, came to know what Dandamis’ reply, he went to forest to meet Dandamis. Alexander sat before him in forest for more than an hour. When Dandamis asked him, why he has come to him because – I have nothing to offer you. Because we have no thought of pleasure or gold, we love God and despise death, whereas you love pleasure, gold and kill people, you fear death and despise God. Alexander, informed that I heard your name from Calanus and have come to learn wisdom from you. The conversation that followed between them is recorded by Greeks as Alexander-Dandamis colloquy.
No history of Alexander would he complete without the story of Calanus. In India Calanus had never been ill, but when he was living in Persia all strength ultimately left his body. In spite of his enfeebled state he refused to submit to an invalid regimen, and told Alexander that he was content to die as he was, which would be preferable to enduring the misery of being forced to alter his way of life.
Alexander, at some length, tried to talk him out of his obstinacy, but to no purpose. Then, convinced that if he were any further opposed he would find one means or another of making away with himself, he yielded to his request, and gave instructions for the building of a funeral pyre under the supervision of Ptolemy son of Lagus, of the Personal Guard.
Some say Calanus was escorted to the pyre by a solemn procession – horses, men, soldiers in armor and people carrying all kinds of precious oils and spices to throw upon the flames; other accounts mention drinking-cups of silver and gold and kingly robes.
He was too ill to walk, and a horse was provided for him; but he was incapable of mounting it, and had to be carried an a litter, upon which he lay with his heard wreathed with garlands in the Indian fashion, and singing Indian songs, which his countrymen declare were hymns of praise to their gods.
The horse he was to have ridden was of the royal breed of Nisaia, and before he mounted the pyre he gave it to Lysimachus, one of his pupils in philosophy, and distributed among other pupils and friends the drinking-cups and draperies which Alexander had ordered to be burnt in his honor upon the pyre.
At last he mounted the pyre and with due ceremony laid himself down. All the troops were watching. Alexander could not but feel that there was a sort of indelicacy in witnessing such a spectacle – the man, after all, had been his friend; everyone else, however, felt nothing but astonishment to see Calanus give not the smallest sign of shrinking from the flames.
We read in Nearchus’ account of this incident that at the moment the fire was kindled there was, by Alexander’s orders, an impressive salute: the bugles sounded, the troops with one accord roared out their battle-cry, and the elephants joined in with their shrill war-trumpettings.
Alexander, on returning from the pyre, invited many of his friends and his generals to supper, where he proposed a drinking bout, with a crown for the prize. Promachos, who drank most, reached four measures (14 quarts), and won the crown, which was worth a talent, but survived only for three days. The rest of the guests, Chares says, drank to such excess that forty-one of them died, the weather having turned excessively cold immediately after the debauch.
Many years afterwards another Indian in the presence of Caesar (Augustus) at Athens did the same thing. His tomb is shown till this day, and is called the Indian’s tomb.
“The Indian who burned himself at Athens was called Zarmanochegas, as we learn from Strabo (xv, i. 73), who came to Syria in the train of the ambassadors who were sent to Augustus Caesar by a great Indian king called Porus. “These ambassadors” he says, “were accompanied by the person who burnt himself to death at Athens. This is the practice with persons in distress, who seek escape from existing calamities and with others in prosperous circumstances, as was the case with this man. For as everything hitherto had succeeded with him, he thought it necessary to depart, lest some unexpected calamity should happen to him, and with the girdle round his waist (this girdle round the waist is still worn by many in India and called Tagadi), he leaped upon the pyre. On his tomb was this inscription: ‘Zarmanochegas, an Indian, a native of Bargosa (Barygaza, Baroch), having immortalized himself according to the custom of his country, here lies.’ Lassen takes the name Zarmanochegas to represent the Sanskrit Sramanacharya, teacher of the Sramanas, from which it would appear he was a Buddhist priest. Strabo writes at greater length than our historians do about the gymnosophists.”
Plutarch further speaks of the wit and character of Indian Yogis in these terms:
“Alexander summoned ten of the wise men of the country, which men do all go naked, and are called philosophers of India. They had made the tribe of Sabbas to rebel and fight against Alexander and had thereby greatly hurt him. These philosophers were taken to be the sharpest and readiest of answer Alexander put them, as he thought many hard questions. He told them that he would put the first man to death that answer his question worst and likewise all others in this order. He made the eldest among them the judge of their answers.
“The question that he asked the first man was:
“Whether the dead or the living, were the greater number”. He answered, “the living…’For, the dead are no more man.’”
‘He asked the second man, “Whether the earth or the sea brought forth most creatures”.
‘The man answered, “The earth ‘for the sea is but a part of the earth.”
‘To the third man he asked, “Which of all beasts was the subtlest”.
‘The answered given was, “That which man hitherto never knew”.
‘To the fourth, question put was, “why did you make king of Sabbas rebel against him (Alexander)?”
‘The answered received was, “Because he should live honorably, or die vilely”.
‘To the fifth he asked, “Which you thought was the first- the day or the night?”
‘The answer given was, “the day, by a day”.
‘Alexander finding this strange answer said, “Strange questions must of necessity receive strange answers.”
‘Coming to the sixth he asked, “How a man should come to be beloved?”
‘He got this answer, “If he be a good man and not terrible”.
‘To the seventh he put the question, “how a man should be a god?”
“In doing a thing that is impossible for a man”, was the received answer.
“Which was stronger, life or death?” was the question put by him to the eighth.
‘And he received this answer, “life that suffers so many troubles.”
‘To the last ninth Yogi, he put this question, “How long a man should live?”
‘The answer was, “until the man thinks it better to die, than to live.”
‘After hearing these answers, Alexander turned to the tenth yogi and asked him to give his judgment upon them.
‘The judge said, “They had all answered one worse than another.”
‘Thereupon, Alexander said, “then you shall be made to die first, because you have given such a judgment.”
‘He replied promptly to Alexander, “It cannot be so, 0 king, unless you be a liar, because you said that you would kill him first, that answered the worst.”
The death of Calanus made a lasting impression. In 165 CE, a Greek philosopher named Peregrinus Proteus, did the same during the Olympic games. Although his contemporary Lucian described him as someone intent on publicity, most people were very impressed by the ‘new Calanus’, who had shown that death was nothing to be feared.
Before becoming governor of Ghazni, Alp-Tegin was the commander-in-chief (sipahsalar) of the Samanid army in Khorasan. In a political fallout over succession of the Samanids he crossed the Hindu Kush mountains southward and captured Ghazna, located strategically between Kabul and Kandahar in present-day Afghanistan, and thereby establishing his own principality, which, however, was still under Samanid authority. He was succeeded by his son, Abu Ishaq Ibrahim. 
Instead, Ali Kufi, wrote in Persian, using the literary tools of his time which included a claim to respectability by tracing a scholarly genealogy for oneself – usually from Arabic literature.He completed his work in 1226 CE.
The fleet of the Indians lay ready for battle on the Indus.
He made a resolute attack upon the queen, and was followed by the rest of the elephants. The soldiers of Semiramis resisted only a short time. The elephants caused an immense slaughter ; the Assyrians left their ranks, they fled, and the king pressed forward against Semiramis ; his arrow wounded her arm, and as she turned away his javelin struck her on the back. She hastened away, while her people were crushed and trodden down by their own numbers ; and at last, as the Indians pressed upon them, were forced from the bridge into the river. As soon as Semiramis saw the greater part of her army on the nearer bank, she caused the cables to be cut which held the bridge ; the force of the stream tore the beams asunder, and many Assyrians who were on the bridge were plunged in the river. The other Assyrians were now in safety, the wounds of Semiramis were not dangerous, and the king of the Indians was warned by signs from heaven and their interpretation by the seers not to cross the river. After exchanging prisoners Semiramis returned to Bactra. She had lost two-thirds of her army. 
