This divine flow of spiritual knowledge and spiritual upliftment was started towards the beginning of the 20th century (1904-05) in Fatehgarh, Uttar Pradesh, India by Param Pujya Paramsant Mahatma Ramchandra ji Maharaj (popularly known in 'RSM' as Dada Guru Maharaj). It was continued by his disciple, Param Pujya Param Sant Dr Chaturbhuj Sahai ji Maharaj (our revered Guru Maharaj), in accordance with the wishes of and with the full blessings of his Guru. The flow was continued at Eta, Uttar Pradesh, where Guru Maharaj lived in the first half of the 20th century.
In 1930 Guru Maharaj established the Ramashram Satsang at Eta where the first Bhandara (spiritual congregation) was held under the blessings and divine presence of Dada Guru Maharaj. Guru Maharaj named the satsang after the name of his Guru. In October, 1951 Guru Maharaj shifted to Mathura, Uttar Pradesh. Henceforth this satsang became known as Ramashram Satsang, Mathura (RSM).
'The world is ever changing. From time to time several enlightened souls graced this earth for showing the right path to mankind. They showed a new path keeping in view the time, place and circumstances. They uplifted hundreds. But with the passage of time the followers of these enlightened souls lost the real substance and got trapped in customs and traditions. Seeing this God sent a great enlightened soul on this earth again. This time this soul appeared on this earth in the form of a Sant, a Guru and after completing his work left the mortal body in August 1931, to go back to his own realm.
Following is the detailed history of Ramashram Satsang, Mathura. It is based on the writings of Param Pujya Guru Maharaj, ..Read More
The technique of meditation taught and practiced in Ramashram Satsang,Mathura is simple and natural.Read More
There is a fixed Schedule of a satsang programme. It begins with two/three bhajans, followed by Pravachan..Read More
PARAM PUJYA BRAHMLEEN PARAM SANT SHRI HEMENDRA KUMAR JI
PARAM PUJYA SHRI PRABHU DAYAL SHARMA JI
The word Yog covers all the various processes/methods by which one seeks to meet God / merge in God. But in common usage the word Yog denotes those Yogicprocesses/methods which involve activation of the various Chakras located in the body and uplifting the dormant kundalini. There are 18 Chakras and 72000 yogic nadis. 6Chakras are in sthool level, 6 are at sukshma level in and 6 are in karan level.
There are a number of divisions among these yogas - Hathayog, Tantra yog, Shabda yog etc. Through various yogic processes the hathyogi uplifts the kundalini from mooladharchakra and takes it upto sahasrar chakra via the susumna nadi. There they merge thekundalini with the Paramshiv located in Sahasrar. The Hathyogi is concerned only with 6 sthool chakras. The Yogis consider that God is very far from them, and they try to cover this distance by activating the chakras and lifting the kundalini.
Dhyan can be done at fixed times of the day -- morning, evening and just before going to sleep. But chintan can be done at all times -- whether awake or asleep, whether at work or in leisure. At the time of dhyan one concentrates upon a given object. This creates a certain amount of stress in the mind.
So one should not do dhyanfor periods more than advised. This is a great mistake and one needs to be very careful. One needs to concentrate only for such period which does not make one mentally tired. But there are no such problems in doing chintan.
Through the method of chintan we can get rid of our ignorance in a very short period and achieve 'Guru Pad'. Those sadhaks who are finding it difficult to do dhyan would find the following extremely easy and useful - they should stop doing dhyan.
Mun is an invisible centre of certain invisible powers. It can neither be seen by the eyes nor with the help of any instrument. Those who posses divine eyes can see the mun and its various forms. Ordinarily it is visible as blackish in color. The mun of people who are into some spiritual practices like dhyan etc appear to be a mix of blackishnesses and brightness. The mun of saints and holy persons appear as very bright and white, full of light.
The real centre of mun is in the head but for functional reasons the power residing in mun comes down and operates from the place indicated above.
The powers available at the mun are thought power and will power.
Satsang is composed of two words Sat + sang. Sat means that which is never changing, ever present. Only God is never changing and ever present. His creation is ever changing and is not always present. At the time of Pralay it is destroyed and disappears. Sang means to keep someone's company / to be in some one's company. So Satsang means to be in the company of God. Where one forgets oneself, where one forgets the outside world, where one loses oneself in the thoughts of God, that is called Satsang.
There are two types of satsang- 'internal satsang' and 'external satsang'. When a spiritually highly evolved person or saint is giving a discourse, or preaching through words, such satsang is called 'External Satsang'.
In Upasana the sadhak considers God as residing in his heart. He is not concerned with any other chakra. He closes his eyes/ears to any special or divine sound/sight. He is disinterested in divine powers or in various Devtas and Devis. He only searches his beloved in the dark cave of his heart. The focus of his mind is removed from everything else. His single point agenda is to find his beloved. He calls out his beloved loudly; prays to Him; praises Him and begs for darshan. Finding that his prayers are not being answered, he weeps and wails, and writhes in agony. Finding some hope of darshan, he is elated and filled with feelings of love and fulfillment.
In the beginning the sadhak practices the sadhana taught by his Guru. This is dharana. When he fails to get darshan by his efforts, he surrenders to the Guru. He finds himself powerless in the matter and now becomes fully dependent on Guru.