Introduction To Ramashram Satsang

Rämäshram Satsang was founded in 1923 by Paramsant Dr. Chaturbhuj Sahai Ji at Etah U.P. to propagate the teachings of his Samarth Guru, Paramsant Sri Ram Chandra ji Mahäräj of Fatehgarh who had evolved a novel but simple new method of imparting spiritual education; true knowledge and wisdom. At Etah , this work was continued by him with unbounded zeal upto 1950; thereafter considering the poor means of communication to that town, Etah (which sometimes caused great inconvenience to the incoming visitors), he shifted his head-quarters and that of Rämäshram Satsang in 1951 to Mathura (U.P.).

With a view to spread the message of his Master to all parts of the country, the idea of bringing out a monthly magazine was born. It was in August 1932, when the first copy of the monthly “Sädhan” was published by him. “Sädhan”  now enters the 70th year of its publication. Many seekers of truth came to have his Darshan and learn the new system of Sädhanä, after being inspired by reading this monthly magazine. Paramsant Dr. Chaturbhuj Sahai Ji was a deep thinker and a writer of high calibre . He wrote extensively. His numerous publications in simple and lucid Hindi are monumental contributions to the proper understanding of the various aspects of Yog. Rev. Doctor Sahib also travelled very widely and founded numerous centres of Rämäshram Satsang, in towns and villages in different parts of the country, where seekers of the ultimate knowledge could gather and practice Sädhanä on the new system.

While leading the life of a Grihastha (house holder), this great saint of modern India depicted by his personal example that it was not a condition precedent to leave the household and the family for ultimate realisation of God. He maintained that any setting was good enough for the purpose.

What impressed people most was his simplicity, deep sense of humanity and utter humility. He never appeared to feel any difference between himself and others, and was never in the least obsessed with notions of distinctions that he himself was the Enlightened One, while others around him were languishing in bondage or immersed in darkness or ignorance.

He was a real Tyägi (one who renounces all) in the full and real sense of the term. Whenever he took somebody under his guidance, he held himself responsible for the spiritual advancement of the initiated. His personality exuded a unique charm which attracted people towards him so much so, that they would simply cluster round him just to have a glimpse of him. He was so serene and so handsome that everyone’s eyes fell on him. Besides, he had a deep and abiding sense of humour and a disarming smile.

He was an embodiment of peace and tranquillity. In his presence, one could feel these as emanations; all doubts would vanish, the turbulence of the mind would cease and peace would reign both within and without. No effort was needed to attain these qualities. It was not the hard work and long meditation on the part of the disciples but His grace that elevated the disciples unto such spiritual heights. Love and affection flowed from his heart, unabated and alike towards all. Everyone felt that he was probably the most attached to the Great Master, much more near to him than anyone else. While that was so, the Great Master kept himself completely detached from everything, identifying himself only with his Lord. That Light, which is the life of all men, continued to emanate from him intensely and unabatedly; the flame never flickered . It enlivened all those who sat near him. In his presence the vision of the Absolute lay unfolded beneath one’s own mortal eyes , and , happiness, peace and bliss radiated out unceasingly , reflecting complete harmony and unison with the Nature.

All powers of the Universe seemed to emanate from him. He was indeed a true image of God, nay, probably the God himself, before our very eyes. The end of Sädhanä seemed to be the beginning of it.

Indeed so many were his qualities that it would be impossible to enumerate them or to dwell upon them in a short article. One may legitimately ask where did he get that perfection . The answer is to be found in his Master. He was truly a perfect disciple, an exact replica of his great Guru-Paramsant Sri Ram Chandra Ji Maharaj (of Fatehgarh) whom he followed most faithfully and whose great qualities and elements of perfection fully reflected in him.

Paramsant Dr. Chaturbhuj Sahai Ji was born in Sambat 1940 (November 3,1883) in a well known family of Etah District U.P. When he was only 2 or 3 years old, his mother left for her heavenly abode leaving his upkeep solely to the care of his father-Sri Ram Prasad Ji. After completing his education, he came to Fatehgarh to practice in medicine at the age of 18 years. He met his Gurudev in the year 1910-11 in connection with the treatment of Rev. Gurumata Ji. Gradually thereafter, he came into closer contact and received all the spiritual knowledge from his Master. Soon he left his private practice to devote himself fully to the fulfilment of the command which his Master, Paramsant Shri Ram Chandra Ji Sähib gave him. The great changes and simplicity introduced by the great Master in the system of initiating one into spiritual Sädhanä were fully brought home and explained in a clear and scientific manner. No quarter was given to a dogmatic or orthodox ritualistic approach.

Uniqueness of His Satsang

(i) His doors were open to all (sixteen years and over), irrespective of gender, race, caste, creed, religion or faith. There was no question of adhikäri or anädhikäri (the deserving or the undeserving). He maintained that it was the intrinsic spiritual strength in the Master that determined the pull on the Sädhak to lift him from his present mental plane of existence.

(ii)The age-old tradition of Master-disciple relationship was set aside; an informal family-like relationship was established, he treated those who were about his age as his brothers or sisters, the younger ones as sons or daughters. He introduced an era of informality without impairing discipline.

(iii) It was not the hard work and long meditation on the part of the Sädhak (the beginner) but the grace of Him that elevated the new Sädhak It was not so much as taking from the Sädhak, as it was more of giving to him. The responsibility for the spiritual advancement of the Sädhak rested more on the teacher than on the Sädhak The teacher had to maintain himself continually at the highest level of spiritual attainment.

(iv) The Sädhak had only to receive, in the region of his heart, the light which emanated from the Enlightened One and watch how that brought illumination within and dispelled internal darkness and rendered the whole being pure, charged with peace and bliss. Indeed that illumination could be felt in his presence all the twenty-four hours. It was apparent that his mortal frame was but a thin veil over the light of the Ätmä that blazed within.

(v) To begin, 5-10 minutes of daily abhyäs is prescribed, which may gradually be raised to 15 to 20 minutes in the mornings and evenings that was enough for this Sädhanä (spiritual practice). Everyone can easily afford this little time. Gradually the time may be extended further upto 30 minutes at a time(not more is required). For ladies, 5-10 minutes are sufficient. Besides, one had not to leave any pujä (system of worship or meditation), in case he was practising one . The new Sädhanä was to supplement what was being practised, if at all. Three initial sittings with the Master are advised, thereafter one can do his/her exercise anywhere, maintaining contact with the Master through occasional meetings or through letters.

(vi) The system prescribed is simple, devoid of rigour and affords universal adoption by people in any walk of life. No special sitting style was necessary. The practice could be done while staying in any convenient posture.

(vii) All Sädhaks old or new , attained in his presence same levels of spiritual heights; of course, the capabilities of the young and the old Sädhaks differed in the matter of retaining themselves at those levels.

(viii) A balance was always advocated between one’s conduct in both the worlds - the physical and the spiritual. Due attention was required to be paid towards the two, and all the duties in both the domains were to be fulfilled faithfully.

(ix) The realisation of the exalted plane of perfect peace, tranquillity and bliss was constant and fully real. The ultimate goal in Sädhanä was laid open to every eye and heart. The end of Sädhanä was the beginning of it. The seeker of Truth got his vision and knew what stage had to be reached by constant practice. In this process, there was no room for suspicion and no room for imagination. One had to start concentrating on the real. And in case of difficulty, one had only to go to the Master to get that light again.

(x) No defects were pointed out verbally. They come to be noticed within, the Sädhaks see them disappearing gradually with the grace of the Master. Great time was thus saved in fighting to remove what the internal mind (Mann)had come to acquire erroneously.

(xi) Deep affection towards all and a sense of renunciation and detachment gradually gets inculcated within.

(xii) It was first the love and affection, all for the Master, then for all those who came to him and sat near; lastly towards all beings of the Nature as every thing appeared to be a manifestation of Him.

(xiii) These things still form the edifice of Rämäshram Satsang (Mathura). Having shown the path to thousands of men and women going astray and after completing his part of the job, Paramsant Dr. Chaturbhuj Sahai Ji left his mortal frame in the early hours of September 24, 1957 and became one with his Lord. He still guides the work of the Mission through his cosmic form, though new professors (Ächäryäs) are nominated from time to time. Presently, Parampujya Hemendra Kumar Ji (son of Sri Guru Maharaj Sahib) is the sanchälak head of the satsang.