Nishchal Das

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Swami Nishchal Das (1791-1863)

Saint Nishchal Das (1791-1863) was born in village Kirohli District Rohtak in a prominent family of Dahiya Gotra in year 1791.

Interest in learning Sanskrit

He was a promising boy and as he grew up his interest in learning Sanskrit, developed and he proceeded to Kashi for Sanskrit learning. But according to the rules of Dharam Shashtra in those days, non-Brahmins were not allowed admission in the Sanskrit Vidayala. The young boy disguised himself as a Brahmin's son and got admission for learning Sanskrit there. He declared his name as Nishchal Das.

Curse by Guru

The Guru was kind enough to this boy due to his brilliancy, as he was the best student in his class. When Nishchal Das completed his studies, he went to his 'Guru' to say 'Good Bye' and for his blessings. At the time of his farewell the Guru asked him to marry his daughter. Nishchal Das showed his reluctance on the plea that he considered the Guru's daughter equivalent to his sister. The 'Guru' was not convinced. At last Nishchal Das had to reveal that he was a JAT by caste and not the son of Brahmin. The Guru remarked in anger, "The sin of educating a JAT lies on my head". He further cursed Nishchal Das; "May thou suffer incurable fever for ever".

A Remarkable Saint and philosopher

Nishchal Das became a remarkable Saint and exposed the wrong dogmas of Puranic Mat. He wrote a new philosophy book 'BICHAR SAGAR' which is considered as a comprehensive book on Vedic literature. On this account Sant Nishchal Das is counted amongst fore-ranking philosophers. The granthas written by him are:

  • Vriti Prabhakara (वृत्ति प्रभाकर)
  • Vichara Sagara (विचार सागर)
  • Yukti Prakasha (युक्ति प्रकाश)
  • Tatva Siddhanta (तत्त्व सिद्धांत)

Sant Nischal Das – A Great Vedantic Philosopher

Sant Nischal Das – A Great Vedantic Philosopher

Authors: 1. L.N.Dahiya - Former Vice-Chancellor, M.D.University, Rohtak, and past National President, Indian Commerce Association, 1129, Sector-3 Rohtak-124001 (Haryana) lndahiya@yahoo.co.in and 2. Dr. Kusum - Associate Professor, Department of History, Vaish Arya Kanya Mahavidyalaya, Bahadurgarh (Haryana)

[Page.1]: Haryana, India likewise, has been the land of saints and seers all through the ages. It has produced a galaxy of saints who gave celestial message of universal love and brotherhood to the entire humanity. In hoary past, the Vedas and Upnishads were recited by great rishis meditating on the banks of Saraswati river that once flowed through Haryana region. Kurukshetra – a heritage and religious town in Haryana is also known as the cradle of ancient Indian culture and civilization. It was here that the great philosophy of Bhagavad Gita was expounded by Lord Krishna, during Mahabharata war, about 5,000 years ago. It was again on the soil of Haryana that Ved Vyas composed the timeless epic of Mahabharata. Surdas- a great poet-saint of Vaishanava tradition, devotee of Lord Krishna and composer of Sur Sagar, was born in village Sihi in Faridabad district of Haryana.

Notably, Haryana people over the time period have been following several religions and sects, each one of these having produced number of prominent saints and sadhus. Nischal Das and Garib Das are two renowned Jat saints of Haryana, both were born in 18th century. This paper is devoted to discuss and analyze the life, works and Vedantic philosophy of Saint Nischal Das whose greatness can be gauged by the fact that his masterpiece ‘Vichar Sagar’ was presented and explained to British rulers in Delhi Durbar on 01.01.1877. Earlier, emperor Bahadur Shah Zafar (himself a philosopher)

[Page.2]: had deputed renowned poet-philosopher Mirza Ghalib to meet Nischal Das at Kidholi village to facilitate his scholarly discourse with the emperor. At a seminar at L.B.Shastri Central Sanskrit University, in 2017, the scholars found Nischal Das to be Adi Shankra incarnate who in turn is universally acknowledged as Lord Shiv Shanker Himself.

Early Life and Education:

Nischal Das was born on Janmasthami day in a Hindu Jat family at Kungar Village in Bhiwani district of Haryana in 1791 CE. There is some disagreement among scholars regarding Nischal Das birth place. Several hold the view that he was born in Kidholi village of Dahiya gotra in Sonepat district, Haryana, that became his karamabhoomi and tapobhumi for many years till his last breath in 1863 CE. Nischal’s father Mukta Ram, a farmer by profession, was very poor and who had also lost his wife early. Agdi (Nischal Das original childhood name) was sent to village school under the tutelage of a native teacher who happened to be grand father of Madhva Prasad Mishra a well known Hindi litterateur. Later, Mukta Ram forced by abject poverty and frequent occurrences of famine in this arid region of South Haryana, left the village along with his son Agdi in search of livelihood. The duo finally settled in Dadu Ashram, Khari Bawli, Delhi in 1799 CE. The Ashram’s head (parmukh) Alkhram spotting extra ordinary talent and spiritual inclination of the child, initiated him into Dadu Panth. Child’s name was also rechristened from Agdi to Nischal Das. Nischal Das stayed in this Ashram for about seven years in all, learning various aspects of Dadu Vani and Hindu Vedantic philosophy. Meanwhile, to quench his growing thirst, guru Alkhram sent Nischal Das to Jullundur, Kapurthala and Lahore for advanced knowledge. Finally, Nischal Das was sent to Kashi, a great seat of learning of Indian philosophy and Vedantic knowledge during those times, in 1806 CE. There he learnt Sanskrit language, grammar and scriptures and became adept in the field of Sankhya, Nyaya, Advaita Vedanta, Chhanda Shastra and Ayurveda under learned guru Damodar Shastri and Kakaram of Uddasin

[Page.3]: Ashram. He also visited Nadia (Bengal) to learn subtle Navya Nayaya Darshan. After having completed his studies, his guru proposed Nischal Das to marry his daughter. Nischal Das showed his reluctance and at last revealed that he was a Jat by caste and not a Brahman. On hearing this, the guru turned red with anger and inflicted three curses on Nischal Das. The three curses were: that Nischal Das would suffer from incurable short fever for ever; his Brahm Vidya would not flourish; and he would remain unmarried or if married would have two wives. It is learnt that all the three curses fructified and turned out to be true. It is worthwhile to mention here that during those days, non Brahmans were not allowed admission in Sanskirt Vidyalayas at Kashi. Nischal Das, therefore, had to disguise himself as a Saraswat Brahman’s son, at the time of his admission for learning Sanskrit and Vedanta philosophy at Kashi.

Nischal Das returned to his old Ashram in Delhi from Kashi in 1826 CE at the age of about 35 years. His Guru once again sent Nischal Das to Punjab on thanks giving mission of his old Gurus and also to propagate Vedantic philosophy in the region. While returning from Punjab he had to halt at Kidholi village for night stay. The villagers insisted upon him to prove his siddhi(miracle) by invoking Rain God to win over their belief and also to ease out drought condition in the surrounding areas. To their utter astonishment, all of a sudden, the clear-blue sky was overcast with black thick clouds and the village experienced torrential rain instantaneously. On this, the villagers fell at his feet and were remorseful. Next day, Nischal Das left for Delhi Ashram. Nischal Das, however, for varied reasons, was not feeling comfortable in Delhi Dadu Panthi Ashram. Firstly, though Dadu Panthis did not believe in caste system, yet there was dominance of brahmans in the Ashram (dera), and Nischal Das being non-Brahman was feeling somewhat alienated. Secondly, he also wanted a peaceful and solitary place for concentration, writing and yoga sadhna. Primarily for these two reasons, Nischal Das eventually returned to Kidholi, a place about 45 kms from Delhi,

[Page.4]: the same village where he had stayed for a night and had developed an emotional chord with villagers. The villagers welcomed his arrival enthusiastically with the popular slogan:

निश्चल आया, निश्चल आया ।
ज्ञान गुदडी बाांध के लाया ।।

In no time, Nischal Das Ashram in the vicinity of this village became a popular pilgrimage centre and large number of people (followers and others) thronged it regularly for knowledge, spiritual upliftment and also treatment of all kinds of ailments. The Ashram provided free treatment and medicine, and also langar for the poor. He enjoyed a considerable following in the region. He stayed at Kidholi Ashram for about 36 years till his last in 1863 CE. He attained self-realization and completed all his 10 granthas here. He not only knew Param Brahm (Tatwa Veta) he had also realized it (Tatwa Drista). One day on July 14, 1863 CE, Nischal Das expressed his desire to visit his old dera at Delhi. His disciples took him to Delhi in a palaki (palanquin), as he was not feeling well that day. On reaching Delhi the same evening, he breathed his last. Next day, he was cremated with full honour at Nigam Bodh Ghat, Delhi. However, his smadhi was constructed at village Kidholi which was his karambhoomi for long 36 years.

His Philosophy:

From time immemorial, the concepts of God, soul, and illusory world have been intriguing human mind. Awe, affection, doubt and devotion have worked human mind and conscience while confronting these issues. Nischal Das was also preoccupied with these ticklish questions and came out finally with his own philosophy of Advaita. Nischal Das was a Dadu Panthi Sadhu who followed Advaita Vedanta, which is one of the most influential schools of Indian Hindu philosophy. Nischal Das philosophy was influenced by Adi Sankaracharya, the eighth century Vedic saint-scholar, who had demonstrated the non-duality or the oneness of the individual and universal

[Page.5]: spirit. Advaita Vedanta is a Hindu Sadhna for liberation (Moksha, Mukti) where there is no difference between soul (Jiv, Atma) and God (Param Braham, Parmatma).

Greeks especially Socrates believed in soul’s journey through transmigration and so did Aurobindo Ghosh. Like Adi Shankara and other illustrious Sidha Yogis, he was blessed with Par Kaya Pravesh(temporarily entering other body with soul, keeping own body intact for re-entry) as told by Rishis of Dadu Ashram Narena (Rajasthan). Nischal Das divine life was a evolutionary spiritual voyage and not a destination port, unloading spiritual merchandise en route. His gurus in Varanasi had observed in him accumulated tendencies and perfections of previous births. Other examples of this kind are galore in all religions especially Hinduism. Mental peace through Nischal’s path also caught the imagination and fervor of White races (may be on limited scale). It is heartening to know that Nischal Panthis are not confined to India only but scattered all over Europe and other countries. It is reported that several Nischal Panthis have been visiting Dadu Panthi Ashrams and institutions including Dadu Post Graduate Sanskrit College, Moti Dungri, Jaipur, for consultation and in search of literature and relics. According to Nischal Das, Jiv is not distinct from Braham. 'अहं ब्रह्मास्मि अथवा आत्मा सो परमात्मा।' And knowledge of this is liberation. The distinction between Braham and Jiv is created by the illusory world. Under the influence of world by phantasmagoria, we regard the world in which we live, something real (which is not so) and we forget the connection between soul and God (Braham), and hanker after the acquisition of wealth and accumulation of riches with the false hope that it will bring bliss and comforts. This appearance of the world is owing to ignorance (avidya) that has the power to project i.e. to superimpose the unreal on the real resulting in the delusion of the Jiv, who experiences objects created by his mind and sees difference between the Atma (the individual self ) and Braham (the supreme self). The

[Page.6]: delusion caused by ignorance is destroyed when ignorance itself is destroyed by knowledge. Nischal Das brings this vital point at home by linking it with an appropriate example of snake and a rope. He added that when a person conceives the presence of snake in a dark night, in a heap of straw, rope etc., the so called snake is discarded when light is brought to show that the thing lying in front is rope and not snake, the illusion is dispelled. In other words, when rope is known, snake is negated. Similarly, the illusion of world is only removed by a thorough knowledge of self who is no other than Braham. The following verse from ‘Vichar Sagar’ sums up this bewilderment beautifully:-

हवै जिहिं जाने बिन जगत, मनहु जेवरी सांप ।
नशै भुजंग जग जिहि लहै, सो अहं आपे आप ।।

According to Nischal Das, the individual self is not different from Braham as mentioned, and plurality (Jiv and Braham difference) is experienced because of error of judgment and ignorance, as snake created in a rope. Knowledge of Braham which is formless, indivisible, immutable, infinite and beyond the realms of maya, removes these errors and causes Jiv’s liberation from the cycle of trans-migration and worldly bondage . Braham is the fundamental reality underlying all objects and experiences. Jiv is over-powered by avidya and maya, responsible for the creation of world. The most distinguishing feature of the philosophy followed and professed by Nischal Das is that there is one ultimate reality of Braham which pervades the entire sentient and insentient universe and Jiv is not different from it. Jiv in fact is manifestation of Braham and there is no duality between the two. This branch of Hindu philosophy is popularly known as Advaita Vedanta. ‘Dvaita’ another branch of philosophy opposed to Advait, followed by Anandatirtha (1199-1278 CE), Madhvacharya, Vallabha and Chaitanya Mahaprabhu etc., believed in dualism between Jiv and Braham.

His Literary Works:

[Page.7]: Nischal Das was a prolific writer of Sanskrit as well as Hindi. Nischal Das authored 10 granthas dealing with Vedantic philosophy and other aspects of spiritual life. For his monumental works, he is counted amongst fore ranking thinkers and philosophers. He authored these granthas after having attained self-realization. His Sanskrit works include: Isopanisad, Kathopanisad, Mahabharata (all commentories), Vriti Vivaran, Vriti Deepika, Tatwa Sidhanta and Ayurveda. All these manuscripts, unfortunately, have not yet been traced. His distinctive contribution to the Hindi literature lies in three philosophical treatises namely Vichar Sagar, Virti Prabhakar and Yukti Prakash. We proceed to discuss Vichar Sagar in more detail, and the remaining two just in brief.

Vichar Sagar: Vichar Sagar is the most popular among all his granthas. Vichar Sagar holds a place of honour in Vedantic graths. He presented Vichar Sagar in Hindi language mixing Rajasthani and Haryanvi terms, having common man in mind to understand Vedanta. Alternatively stated, this grantha is quite helpful in understanding various prakiryas of Vedanta even without studying Vedas and Upanishads. Vichar Sagar is very profound text just as the ocean (Sagar), vast horizontally and deep vertically, full of waters having multiple waves (tarangs). This monumental granth was compiled and completed in 1848 CE. The granth spreading over seven chapters contains 554 pithy verses. Each chapter is called a tarang. Vichar Sagar is the first commentary on Advaita Vedanta in Hindi, since Adi Shankar did so in Sanskrit, more than 1200 years ago. Nischal Das in this grantha makes an enquiry into Jiv, Braham, Maya and their relationship culminating to the issue of liberation and salvation. He weaves the main threads of his argument with the help of suitable example of snake and rope, as mentioned earlier, and a hypothetical story of a king and his spiritually inclined three sons. Since Nischal Das was

[Page.8]: a Panch Deva upasak(worshipper of 5 deities), the first chapter (tarang) is devoted to invocation and denotation of supreme Braham and other powers like Brahama, Vishnu, Shiv, Sun,Ganesha etc. all emanating from Braham-the ‘Ultimate Creator’. Nischal Das being an organic Rishi wrote organic Vedanta-Vichar Sagar. The following opening verse of this first wave (chapter) is manglacharan or benedictory prayer and is an invocation on auspicious occasion:

जो सुख नित्य प्रकाश, विभु नाम रूप आधार ।
मति न लखै जिहिं मति लखै, सौ मै शुद्ध अपार ।।

It says that supreme Braham (the Creator) is seated happily in me. He is ageless, endless and regular, lighted with his own light, omnipresent and the basis of all objects in the universe. While impure and filthy mind can’t know and understand Braham, the pure mind knows his creator. I am that Braham, when I remember Braham, I have remembered all the gods. In the second chapter (tarang), Nichal Das has critically evaluated that salvation (Moksh) of self i.e. Jiv merging with ‘Supreme’ and free from the cycle of life and death, is the ultimate objective of Jiva. He has further delineated in this chapter the path to achieve Moksh and removing all doubts and ignorance of Jiv. Vedanta starts from chapter three. Here the traits of a noble guru and worthy pupil are also beautifully portrayed. Nischal Das says that a pupil must show immense love and reverence to his guru even more than God, for without him, he may be wise but can’t seek deep knowledge of self. His following verse highlights this fact.

ईश्वर तै भी गुरु में अधिक, धारे भक्ति सुजान ।
बिन गुरु भक्ति परवीणा हूँ, लहै न आत्म ज्ञान ।।

The next fourth, fifth and sixth chapters (tarangs) describe different paths of salvation for spiritually inclined persons possessing different levels of intellect. Nischal Das in order to explain different approaches or paths to

[Page.9]: salvation weaves his strings of arguments around a universal fictitious king, (Shubhasantiti) and his three sons (Tatvadrishti/uttam adhikari), (Adristi/madhyam adhikari), and (Tarakdrishti/kanistha adhikari). The story goes: that one day the king called his sons to take charge of the vast kingdom as he was disgusted with worldly wealth and all pomp and splendour that go along with the position of a king, and wanted to lead a spiritual life in solitude. On hearing, all the three sons declined the offer realizing that if their father had found no solace in the vast kingdom, then how would the same be satisfying to them. Thereafter, all the three sons left for forest in search of guru for enlightenment and their salvation. After lot of wandering, they finally found a guru meditating on the banks of river Ganga. They implored him to guide them to the path of salvation (Moksh). The guru after evaluating their mental make-up, which greatly varied, adopted different techniques to show them the path of salvation. The following verse of Vichar Sagar placing three sons in three categories is reproduced here.

तत्व दृस्टि इक नाम अहि, दूजो कहत अदृष्ठ ।
तर्क दृस्टि पुनि तीसरो, उतम, मध्य, कनिष्ठ ।।

There is no one-size-fit approach to salvation as people posses different abilities. The guru in the process removes and resolves all their doubts and sets them on the path of Gyan, Bhakti Upasna and Niskamkarm Marg, respectively, for their salvation or Moksh. Nischal Das message of this story is clear and loud: that people with different abilities in this world can attain salvation and meet their creator by following different means. The last seventh chapter by way of winding up describes the difference between Jivanmukta and Parammukta person. A person purified by knowledge of Braham, and exonerated or liberated, while living, from future birth and all ritual ceremonies, is known as Jivanmukta. It is a state of selflessness, a transition from aham to sarvam. Nischal Das had became Jivanmukta in 1842 CE. For such a person, all activities go on as ordained and is emancipated while still

[Page.10]: alive and not yet dead. Such Jivanmukta person destroys all his remaining karmas and becomes Parammukta after his physical death. To be more explicit, the Parammukta is commonly used to refer to final liberation, which occurs upon the death of the body of someone who is already a Jivanmukta. Besides Nischal Das, several examples of Jivanmuktas in the past are: Buddha, Mahavira, Adi Shankracharya, Kabir Das, Dhana Jat, Guru Nanak, Dadu Dayal and Ramakrishna. All of them realized atman i.e. God within their life time by treading the path of spirituality. After leaving the physical body, they attained the Parammukti. Nischal Das then concludes the fictitious story of the king and his three sons. While the first two sons attained liberation and became Parammuktas, the third son Tarakdrishti returns to his father, reigned over the kingdom, and finally merged with Braham, while running and serving the kingdom without worldly attachment and temptation.

In sum, Vichar Sagar presents the essence of all Vedas and Upnishads in a simple way in regional Hindi language for the understanding of common man. Nischal Das used this text for teaching Vedanta to his pupils in place of Vedas and Upanishads. Many prominent saints including Swami Vivekanand, Bhagwan Raman Maharishi of Tamil Nadu, Swami Ram Tirath, Sai Baba of Shirdi etc. praised Vichar Sagar and followed Nischal Das. Swami Vivekanand, born in 1863 CE in the year in which Nischal Das breathed his last, was so impressed as to comment on Vichar Sagar thus “It is the master piece on basic principles of Hindu philosophy and the ideas of Vedanta. Whatever has been written during the last centuries appears opaque before Vichar Sagar. ………it is the most influential work that has been written in any language within the last three centuries”. Further, Swami Vivekanand recommended Vichar Sagar for all the youths of India. He had asked the youths to become ‘Brahamvid’ and spread his message ‘Be and Make’ throughout India. Vichar Sagar had been immensely popular in Northern

[Page.11]: India and was used for daily reading for a long time by common man, who had no access to Sanskrit scriptures.

Let us now take a synoptic view of his two other granthas.

Virti Prabhakar: This granth is one of the three published granthas of Nischal Das. This granth was written after Vichar Sagar on the request of Raja Ram Singh of Bundi, who become Nischal Das follower. Raja Ram Singh not only visited Nischal Das Ashram at Kidholi village but also requested him to be at Bundi permanently as Raj Guru. Nischal Das politely declined the offer, but agreed to visit Bundi intermittently for Shastrarath. Virti Prabhakar is also a deep granth which critically examines the issues discussed in Vichar Sagar. Nyaya Shastar is principally its subject matter. The entire granth is divided into well-knit eight chapters, full of learned discourses.

Yukti Prakash: Nischal Das composed this granth broadly with a view to educate and enlighten common man with deep practical Vedantic knowledge. It has illustrated number of fascinating tales with meaningful morals on the pattern of Panch Tantar (200 BCE), and Hitopdesh (12th century). There are 39 Yuktis (tactics or strategies) woven around kings, queens, animals, birds, fairies and so on. These stories serve well those who don’t have access and understanding of Vedas and other Hindu scriptures.

His Teachings and their Relevance:

  • In sum, Vichar Sagar and his other granthas represent an assimilation of Vedantic philosophy in the field of spiritual wisdom. His belief was infallible in the authority of Vedas. His works can stimulate our young minds in the realm of metaphysical world. It can appropriately be said that a nation without spirituality is but on the road to ruin and self- destruction. Nischal Das works could push further the Indian philosophy when it was needed the most under British Raj.

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  • Our scriptures and knowledge of Sanskrit are not only the bastion or citadel of Brahmans only, but rightfully belong to all irrespective of sex, caste, creed and religion. Nischal Das Ashram always remained thronged with all and sundry without any socio-economic discrimination. He wrote Vichar Sagar in local Hindi to benefit even the people in the street.
  • Nischal Das believed that Braham is one conforming to the philosophy of Vedantic Advaita. Dvaitism (dualism) according to him gives rise to confusion and doubts in the supremacy of Creator. He carried forward the Hindu philosophy of God saying that I myself is God. Notably, he never taught Nyaya Shastar in early morning hours (Brahm Muhurat) to his disciples due to its dualistic essence.
  • Nischal Das neither advocated nor denounced idolatory and rituals. He could go to any temple and do namaskar to any idol. He had great respect for religious diversity. He suggested three paths of salvation namely: Tattva or Gyan marg, Upasana bhakti marg and Niskama Karma marg, depending on the intellect level of people. Ethical practices, of course, are necessary for intrinsic human values for all the above stated paths.
  • Guru needs not impose or thrust his ideas on the pupils. Rather a teacher must encourage his students for questioning for resolving all their doubts and apprehensions. Nischal Das was in favour of this brilliant innovation in teacher-pupil relationship. In the present day scenario, teacher-centric education should be shifted to student-centric education system to reap great benefits.
  • Nischal Das philosophy that is the acceptance of grief on the loss of a beloved family member is quite propitiatory. It reminds us that there is no remedy beyond knowledge that the dead one was nobody but mere illusion which tied him in bonds of affection. This world is like mela in which one comes and another goes. All worldly events and relations

[Page.13]: are empirically real but ultimately unreal. Universal infatuation with son, wife and wealth is the root cause of all sorrows and degradation to abysmal depths.

  • One should never hanker after publicity for self elation and self aggrandizement as did Nischal Das, even after having produced his monumental works and having defeated repeatedly in Shastratha his opponents on the strength of his arguments and knowledge. He always remained without being loud about it. This is why he nowhere mentioned about his parents, birth place and other important events of his life. In his entire works, Kidholi thus is mentioned only once in a verse towards the fag end of Vichar Sagar. Kidholi is situated about 45 kms away from Delhi in the west.
दिल्ली तै पश्चिम दिशा, कोस अठारह गाम ।
तामै यह पूरो भयो, किहडौली तिहि ऩाम ।।
  • He always stood for the socio-economic upliftment of the people. He also treated people suffering from varied mental and physical ailments free of cost through Ayurvedic method, as he was specialized in Ayur Vigyan. His Ashram also arranged free Bhandara (Langar) to feed the poor and those coming from far off places, even in the midst of famine like situation in the area.
  • After several centuries of perpetual autumn, Nischal Das ushered in Nav Vedanta spring. Ironically enough, though a Dadupanthi himself, Nischal Das (in the eyes of Rishis and Saints) immortalized Dadu Panth by lending it Vedic credence. So he accomplished the seemingly impossible task of reconciling Param Brahm of Dadu and Advaitism of Adi Shankara. Saints and intellectuals of Ramakirshan Mission held our heads high by observing that in case of a deluge (Jag Pralaya) if entire Vedic literature is lost, Vedanta can be recapitulated if Saint Nischal Das literature only can be retrieved.

Reasons for the Tardy Propagation of his Philosophy and Ideals:

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  • The teachings of Nischal Das remained largely obscure among the masses mainly for caste consideration designed by the predominant Brahmanical patriarchy.
  • Nischal Das also did not receive enough social and institutional support as he didn’t involve himself in social reforms like that of Swami Dayanand and several others. He was an introvert spiritual luminary.
  • He was more or less solitary in his journey. Also for health reasons, due to running of curses, he couldn’t afford to visit far away places so frequently. His followers also did’t seem to make concrete efforts to propagate his teachings and philosophy.
  • Nischal Das did not enjoy much patronage excepting Raja Ram Singh of Bundi and Nabhay Singh of Alwar, while Swami Dayanand his contemporary had 14 Rajas to support him. Besides, Arya Samaj, founded by Swami Dayanand, governed by simple but more reformative and appealing principles and tenets, over shadowed Nischal Das’ teachings and deep Vedantic philosophy
  • The agrarian class, predominant in Northern rural India, found Arya Samaj principles more in tune with their profession and living style as compared to Nischal Das subtle and abstract principles of Advaita. Agrarian class which excels in agricultural practices and the battle field feels the necessity of ritualism only during the time of emergency. For them dedication to gyan marg is a far cry and impractical.
  • The British never liked people to be united on any issue. Instead of helping and appreciating, the Government raided Nishcal Das Ashram, that was running free kitchen and arranging free medicine to the poor during the severe famine of 1899 CE, popularly known as Chhapna, as it was Vikrami Samvat 1956. Nothing objectionable was found in the Ashram and the raiding party had to eat humble pie.
  • Vichar Sagar, written in local Hindi, for many years, after its publication in 1848 CE, was not translated in simple Hindi and other Indian

[Page.15]: languages for several years . Ultimately, his three granthas got translated in English, Hindi, Urdu, Gurumukhi, Bangla, Marathi, Gujarati, Tamil, Telugu, Kannada and Malyalam.

Suggestions:

  • Haryana being a citadel of Shaiva cult and worship since time immemorial, advent of a new Shaiva deity is natural and a matter of pride. Hence story of Nischal Das needs to be told to keep our youths enlightened in the age of modernity amid stifled spiritual environment. To begin with, a chapter on Nischal Das may be incorporated in the school text books to raise spiritual consciousness among students.
  • At a time when thousands of years old Indus Civilization is being dug out at Rakhi Garhi (Hisar), Haryana State and Society owe to themselves and posterity to ensure that literature and heritage of this spiritual giant are also adequately resurrected and highlighted.
  • The Vichar Sagar granth, as acknowledged by academicians and scholars of great significance, may be reintroduced in college and university curriculum at least of several disciplines like Hindi, Sanskrit, Philosophy, History and regional languages. It may be noted that for many years, Vichar Sagar was taught in Punjab around 1850s.
  • Jat organizations may also undertake all measures to revive and propagate Nischal Das Vedantic philosophy and ideology.
  • Haryana government in order to perpetuate his memory besides celebrating his birth anniversary should raise a befitting memorial surrounding his Ashram and Samadhi, which now stand in dilapidated condition at Kidholi village, and also his birth place Kungar in Bhiwani district to attract followers from India and abroad. Nischal Das

[Page.16]:

Memorials at above places on Tirupati (TTD) and Yadadri Hill pattern in Andhra and Telangana, respectively, can result in fattening Haryana State exchequer.
  • Sant Nischal Das left behind a legacy of intellectual achievements, erudition and the quality which is born once in ages. He stood for Indic values that are unfortunately scoffed at these days. His life will remain a source of inspiration for those inclined towards spirituality and self-realization for centuries to come.

Notes:

1. This article was first published in the Journal “University News” of April 25th, 2022 Issue, brought out by the Association of Indian Universities, New Delhi. In the present write-up some additional dimensions are added.

2. Authors are grateful to Sh B.S.Dahiya Nischalratan, Retd. Joint Director (Welfare) Railway Board, for his valuable suggestions and rendering Hindi translation of this article.

References :

1. Bhoop Singh Dahiya (2018). Bhagwan Nischal Das – Pradesh aur Sandesh, Doaba House, Nai Sarak, Delhi

2. Lala Sreeram (1885), The Metaphysics of the Upaanishads; Vichar Sagar, Heera Lal Dhole, Calcutta

3. Pitambara (1917). Sri Vichar Sagar of Sadhu Nischal Das with Hindi Tika, Manjoram Publication, Bombay.

4. Shiv Sankar Mishra (Editor), Bhoop Singh Dahiya ( Managing Editor) (2021) Vichar Sagar Vimarsh, Manyata Publisher Mayapuri, New Delhi

5. Swami Vivekananda (2015). The Complete Works of Swami Vivekananda, Manonmani Publishers.

The End of Article

Note: Read article in Hindi here File:Sant Nishchal Dass.pdf - संत निश्चल दास - एक महान वेदान्तिक दार्शनिक लेखक डॉ एल एन दहिया और डॉ कुसुम

महात्मा निश्चलदास जी का जीवन परिचय

ठाकुर देशराज जाट इतिहास में लिखते हैं कि महात्मा निश्चलदास जी महात्मा तो थे ही, साथ ही वह संस्कृत के ऊंचे विद्वान भी थे। वह वे वेदान्ती थे, वेदान्त पर की उनकी टीका बहुत प्रसिद्व है। कहा जाता है - जब संस्कृत पढ़ने के लिए वे काशी जा पहुंचे तो उन्हें बड़ी कठिनाई उठानी पड़ी। वहां ब्राह्मणों के लिए शिक्षा सम्बन्धी विशेष सुविधाएं हैं। निश्चलदासजी का दृढ़ निश्चय था कि वे संस्कृत पढ़ें। आखिर उन्हें अपने को जाट के बजाय ब्राह्मण बताना पड़ा। उन्होंने काशी में सारे शास्त्रों का अध्ययन किया। जब संस्कृत के प्रकांड पडित हो गए, तब आपने राजस्थान में अपने सिद्धान्तों

1.मुरक्क-ए-अलवर पृ. 67।

जाट इतिहास:ठाकुर देशराज,पृष्ठान्त-612

का प्रचार करना आरम्भ किया। दादू पंथ का राजस्थान में विशेष जोर है। बूंदी के महाराज रामसिंहजी ने महात्मा निश्चलदासजी को अपने यहां बुलाकर अपने यहां के विद्वानों से शास्त्रार्थ कराया। निश्चलदासजी की विजय हुई। बूंदी दरबार में दिन में भी दादू संतों के कहने से मशालें जला करती थीं। महात्मा निश्चलदासजी ने उस पाखंड को हटवाया। निश्चलदासजी के विचारों का लोगों पर इतना जबरदस्त असर पड़ा कि आर्य-समाज के उपदेशकों को उनके प्रभाव के घटाने के लिए ‘निश्चलदास की मति जो बौरानी’ आदि बेढंगी, कविता की रचना करनी पड़ी। उनके समकालीन लोग उन्हें संस्कृत का बृहस्पति कहा करते थे।

ठाकुर देशराज [1] ने लिखा है ...महात्मा निश्चलदास जी - पिछले समय में यह एक प्रसिद्ध साध हुए हैं। यह वेदांती थे। शास्त्रार्थों की इन्होंने धूम मचा दी थी। उनका लिखा हुआ विचारचंद्रिका ग्रंथ वेदांत का अपूर्वग्रंथ समझा जाता है। बूंदी के महाराज ने उनकी विद्वता की प्रशंसा सुनकर बूंदी बुलाया और वहां दादूपंथ के पंडितों से शास्त्रार्थ कराया। जिसमें ये विजयी हुए। अपने समय के ऐसे प्रकांड विद्वान थे कि लोग उन्हें बृहस्पति का अवतार समझते थे।

श्री स्वामी निश्चल दास प्रणीत - विचार सागर

श्री स्वामी निश्चल दास प्रणीत - विचार सागर (सम्पादक एवं रुपांतरकार: आचार्य डॉ. किशोर दास स्वामी "विद्यावारिधि" में प्रकाशित परिचय के पृष्ठों की फोटो कॉपी 11 से 15)

Also see

Jat History Dalip Singh Ahlawat/Chapter III (Page 215-216)

References

  1. ↑ Thakur Deshraj: Jat Itihas (Utpatti Aur Gaurav Khand)/Parishisht,p.168

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