The branch of santmat begins with spiritual preception known as Tulsi Sahab. He was born in 1763. He came of a royal ancestory. The history narrates that he was a son of the king of Puna. After being coronated, he was known as Shyam Roy. Then he fled to search for truth.
In accordance with the view of scholars,Tulsi Saheb tought his pupiles to be free from suffering by attaining absolute peace. Such is the purpose of Santmat.
This great saint spent most of his time in meditation. Some time he used to go to preach the disciples 'Santmat'. He lived on atms and wore old clothes. Ghat Ramayan is his famous book. This book imports the teaching of santmat.
Being absorved in deep maditation in 1843 In Hathras (U.P.) and leaving his physical coil, he departed from this world in 1843.
Baba Devi Saheb was born in 1841 to be devout Hindu family. Before his birth Tulsi Sahab annonced a prophecy that Baba Devi Sahab would achieve great spirituallity.
Baba Devi Sahab lived a very simple life. He worked as a postal clerk while practising his spiritual discipline & precept. He left the service before the date of retirement. He spent his latter life in Muradabad in the state of U.P.
His preceptin as follows :-
Whether you are a Hindu or a Muslim or a Christian, but don't live single day without meditation and devotion of God.
Maharshi Mehi Paramhans ji Maharaj is the main figure in the modern era. He was born at the village Khokhshi Shyam (Majhua), Distt. Madhepura, Bihar (India), in 1885 a day before Baisakhi Purnima. His paternal village is Sikligarh Dharhara (Banmankhi) Purnea, Bihar (India). He was religious from his very childhood. As a result, from the hall of Matriculation Examination, he set out in search of the supreme goal of life.
After a long search he met a great spiritual preceptor, Baba Devi Sahab. Under the direction of this great spiritual teacher he understood Santmat perfectly. He had a self divine realization in meditation for 18 months in the sacred care of Kuppaghat, Bhagalpur, Bihar.
He worte a lot of book but the base book is "Satsang Yoga". He worte a lot of books for the publicity of his spiritual thoughts.
Maharshiji left this physical coil on 8th june, 1986, Completing the age of 101 years.
After the departure of this soul from the physical coil, Maharshi Santseviji Maharaj became the Acharya of the Santmat Satsang and then after Maharshi Harinandan Swamiji Maharaj held the position of the Acharya. He is very skillfully conducting and inspiring the people for the attainment fo real peace. He is always careful for betterment of the Ashram.
Maharshi Mehi Ashram, Kuppaghat in the state of Bihar (India) is the main and central Ashram where tourists and foreigners arrive at for the appeasement and solace of the personal soul.
Swami Kamlanad (born January 2, 1942) is a spiritual teacher in the Santmat Satsang Parampara . At present he is in "Maun Sadhana" (Silent Practice of Self Realisation ) for one year .
I Kamalanand, am living in the aforesaid Ashram, Kuppaghat, Bhagalpur. My spiritual teacher is Maharshi Mehin Paramhansji Maharaj. He imparted me the technique of meditation in 1969. He also directed me to do Nadanusandhan in 1981. since then I have been attending upon Santmat.
I, don't claim to be a saint . I am simply a follower of Santmat, Thousands of people have been known by me the technique of mental concentration for uplift of mind and peace of soul.
In this direction I am moving on journey throughout India so that people may have the direction on the spiritual path.
To know soul and God is the main perspective of my life and to get the aspirants acquainted with technique and process of meditation as santmat prescribes (Please see in the publication page).
By Swami Kamlanand , June 18, 2017
Maharshi Mehi Paramhans could not be confined to the educational system of the present time. He left the school for ever and went out of home in search of truth saying, "This body is not meant for enjoying the senses, so leaving all, let us realise the ultimate reality."
Maharshiji could happen to come to Kuppaghat, Bhagalpur where the cave invited him for the entense practice of the technique of Nadanusandhan. It was here in the cave that he was pleased to catch the essence of this sacred teachnique. It seemed, as if, the silent voice from within his own self caught hold of his consciousness and became the Sadguru to guide him in his further practice of Yoga. He had no other thought except that he was a spirit. He was disembodied, unfettered, unbound spirit. He found that enery man and woman, whether rich or poor, whether saint or a sinner, was the embodiment of the same undying spirit as himself. So, he made it his pious duty for the whole of his life to call upon all men to realise their own spiritual nature by themselves. He went through most of the scriptures of the Hindus, the Muslims and Christians to find out the fundamental unity underlying all the religions.
The principle of Maharshi ji is that there is only one Almight God and only one path leading to Him and this is within each of us. God is known through self-realization and contemplation.
Maharshiji says that God is Omnipresent that we can see Him, feel Him only in and though a human God - the Sadguru. God is a direct perception and not all the rationation of reason.
Great saints are living Gods on the earth. These men-gods are the real gods of all nations and all races. These divine men have been worshipped and will be worshipped so long as man is man. He says that he has found it possible in his life to worship all of them and to be ready for all that are yet to come.
Besides, Maharshiji says what has been said in the Geeta by Lord Krishan :- "Whosover lives in the midst of the world, and works, and gives up all the fruits of his action into the Lord, is never touched by the evils of the world. Just as the lotus, born under the water, rises up and blossoms above the water so even is the man who is engaged in the activities of the world, giving up all the fruits of his activities into the Lord."
He further says that flying from work is never the way to find peace. We should not shrink our duties but take them up manfully, and not think of the result.
Like Buddha, Maharshiji seams to say :---- "Take care, for everything in the world is avanscent and there is always in this life. Be ready, for the kingdom of heaven is at hand. Don't delay a moment leave nothing for to-morrow. Get ready for the final event which may overtake you immediately, even now."
According ot the views of Maharshiji the religion consists in realization, the religions of the world are not contradictory or antagonistic to one another. They are the only various phases of one eternal religion. Therefore, we must respect all religions.
Maharshiji says that it is the crying necessity of the man to realize that the microcosm is but a miniature repetition of the macrocosm.
In spite of these variations, he has given a symbolic diagram to prove this idea. He has left every religion undisturbed because he has realised that, in reality, they are all part and parcel of the One eternal religion.
Maharshi ji teaches us to have a firm faith in and reverance for Sadguru. One who is not sincerely devoted to Guru, cannot have spiritual development. In accordance with the spiritual views of Maharshi ji, the whole universe is like a mirage, any kind of bodily enjoyment is a form of misery . He preaches us frankly to withdraw our consciousness from the world.
So, we should love and worship God who is Omniscent, Omnipotent, Unmanifest, Unborn, Originless and Unlimited. Jivatma is an inseparable part of God just as the space within a pot or within a temple is a part of the open space. When this dilusion is removed, Jivatma is no longer a part of God rather he is the Brahma himself.
Maharshiji says that no misery is greater than the misery of birth and death. To escape from it one should be highly devoted to him. All human beings can have devotion for God. Association with the sants and internal practice can remove this veil.
For internal practice (Dhyan) Maharshiji has prescribed process as follows :- "First of all, we should firmly practise mental repetition of the name of Sadguru or any matra as guided by him and then firmly practise the mental Dhyan of his form (face).
Maharshiji has discovered the tachnique of Drishtiyoga and Nadanusandhan, Which were long hidden in the ambiguity of different scriptures of the world. In the light of preaching of these secret and sacred techinques of meditation, all the discrimina-tions of caste & creed have been set aside and the path of peace for mankind has become easy.
There ore one hundred one main nerves, among them susumna is the best. It exists in the supreme. It is free from Rajas. It is truth oriented. This is the form of Brahma.
'Ida is to this left and pingala' is to this right. In between them is susumna. One who knows it is the knower of the Vedas. One who having restrained left (Ida) and right (pingala) enters into Susumna and gets salvation by entering into Brahmarandhra. By entering into susumna, the sun and the moon merge into each other.
This state is achieved by the technique of Drishtiyoga. When a practitioner concentrates himself on the one pointedness of mingling of two eye sights to-gather is called Drishtiyoga.
After achieving the ability of Drishtiyoga, a practioner can do the process of Nadanusandhan.
Consciousness moves again and again from the state of wakefulness to the state of dream. In wakefulness it remains in the eyes, in dream in the throat, in susupti (deep sound sleep) in the heart and in the state of turya (trance) in the head.
Sitting firmly in siddhasan (a posture of Yoga) and practising a yogic technique a yogi constantly listens to the inner divine sound as directed by Sadguru.
By practising inner divine sound in this manner it makes deaf to the external sound. Having surmounted all the obstructions the practioner enters into the state of turya (Transcendental stage).
In the beginning of the practice, a practitioner listens to the sound of low frequency. As he progre-sses, he begins to listen to the sounds of higher frequency (such sounds are sweeter and of higher pitch).
In the beginning the nad resembles the sound produced by the seas, trumpet, water-falls and in the middle it resembles the sound produced by mardal, bell & singha (ear trumpet).
In the last stage, the sound resembles the sound produced by majira (a small scymbal) Murli (fulte), vina (lyre) and the humming sound by bees. The practitioner listens to many sweeter sounds.
When the practitioner comes to the state where he listens to the sound produced by a big trumpet , he should try to tisten to sweeter and more minute sounds.
The practitioner may change his concentration from finer to louder as well as from louder to finer sound. But he should not allow his concentration to deviate towards other directions.
After fixing his mind on any particular divine sound, the practitioner gets himself stabilized and is fully absorbed in it.
Absoulte point is the basic alphabet of dhyana yoga. Above it there is nad. When nad merges into the Imperishable Brahma, there is the absoulte state of soundlessness (the Ultimate Reality)
There are three veils of darkness, light and sound on Jiva. These are ramoved by the deep practice of Drishtiyoga and Nadanusandhan.
On the removal of the veils Maya is removed and the practitioner gets united with God. We should have firm faith that by doing so there will ramain no dualism.
Maharshiji further instructs the practitioners or the aspirants to have association with the sants or their preaching and daily practise Dhyan punctually and should give up adultery, intoxication, violence, theft and falsehood.
Maharshiji's teaching is replete with spiritual idiology, social value, and moral aptitude.
On the basis of internal experiment I am fully confided with the thoughts and views given ven to by Maharshi Mehi Paramhansji Maharaj. In the light of the expression regarding body and soul; bondage and liberation; I tell you all to think over it and do accordingly if it touches your mind and intellect slightly.