Sri Ma continued to move around in her own style of unstructured itineries but she did not always choose her companions. It was a motley crowd which surrounded her. Many times it so happened that many in her entourage did not speak the same language. People from different provinces, different walks of life, mingled together in happy throngs. It was experienced that Sri Ma would accept invitations for religious functions. So the devotees would arrange for Bhagavat Saptah, Durga Puja, Chandipath etc. in their towns. They would pray for her presence at these functions. Wherever Sri Ma stayed, it immediately became the centre for a gathering of thousands. Sri Ma in her compassionate regard for the organisers moved out as soon as things began to get out of hand. There was no central management in Sri Ma's vicinity; whoever was able, took charge for as long as he could. Matters arranged themselves as it were. It is difficult to describe the sheer impromptu nature of management, which took place near Sri Ma. Unless one has experienced it for oneself, it is not possible to credit the utter fortuitous nature of a concurrence of events which seemed to fulfill Sri Ma's kheyala regarding her travels, companions or at times her places of retreat.
In all the major cities, Sri Ma visited frequently, the devotees got togther to construct one Ashram after another but it did not serve the purpose of restricting her movements or providing her with some comforts while she stayed in one place because as often as not she would not visit the Ashram at all but go some place else.
In 1940 Sri Ma came in close touch with Sri Prabhu Dattaji Maharaj of Jhunsi, a Mahatma of considerable renown. He invited her to join in their council of sadhus at Jhunsi in 1944. Here other Mahatmas came to know her, notably Sri Haribabaji Maharaj, Sri Chakrapaniji and Sri Sharananandaji. So far the Sadhu Samaj had avoided her because she happened to be in the form of a woman. Sri Prabhu Dattaji broke down this artificial barrier. Thereafter Haribabaji Maharaj gave her the highest honour possible. The heads of other Monastic Orders recognized in her the quintessence of the Upanishadic tradition and accepted her word as Shastra itself.
At Sri Ma's kheyala a great Savitri Yajna was started at Varanasi in the newly built Ashram on January 14, 1947. The samkalpa was for "The Good of Mankind". There was great tension in the country just before Independence in August of the same year. Notwithstanding all these negative factors the Yajna proceeded unhindered and came to a spectacular conclusion on Janurary 14, 1950. A great concourse of renowned Mahatmas graced the occasion. It was attended by princes, artists of repute, political personalities, and the ordinary mass of people. In Sri Ma's presence all functions take on an extra-ordinary glamour. This yajna solemn and grand in itself was overwhelming in its impact on the participants.
The most attractive function under Sri Ma's aegis turned out to be the
Samyam Saptah. Sri Ma very often spoke on the importance of observing
restraints in one's way of life at least once a month if not once a week. Sri
Jogibhai, the President of the Sri Anandamayee Sangha suggested that a Saptah
of samyam be arranged in Sri Ma's vicinity so that all devotees could assemble
for this purpose. The first such saptah was organised in Varanasi Ashram in
1952. The participants would observe total fast on the first and last days. In
between a menu of very simple meals once a day was drawn up by Sri Ma herself.
Under her guidance the programme for the whole day was sketched like this.
After personal daily puja etc., all participants would gather in the Central
Hall for listening to scriptural discourses, kirtans and meditation. Doors
would be closed so that there would be no disturbances. After a short break
during the afternoon for food and a little rest, the Vratis (participants)
would assemble for the evening session and so on.
The popularity of this function was phenomenal. The whole Ashram geared up to it. Mahatmas came from far and near. People heard learned lectures from orators whom they would never have had occasion to hear in the ordinary course. They heard rare scriptures and listened to good music. The best part of the day was at 9.30 P.M. when Sri Ma answered questions from the audience. The whole day passed by like a flash in looking forward to this half hour of matri satsang. The participants were amazed that they could live like ascetics for a week so effortlessly.
The best way to understand Sri Ma is not to compare her with any of the luminaries in our spiritual skies. The recognition that she gained in her own lifetime was just by her presence. This is what Swami Chinmayananda said about her in Bangalore (June 1978) 'When the sun shines nobody needs to demonstrate the sunshine'. The harmony of opposites was the underlying theme of her way of life. Amidst the splendour and magnificence which seemed inevitable wherever she was, she lived like an ascetic. Throughout her life she was a very small eater. Apart from the months of abstention from food, which happened periodically, she followed other rigourisms. For many years she used to eat on alternate days. When remonstrated with Sri Ma would say, "It is not necessary to eat at all to preserve the body. I eat only because a semblance of normal behaviour must be kept up so that you should not feel uncomfortable with me." The intake of food was not related to any of her illnesses. Actually she was in perfect health when she was not eating anything. Illnesses came and went following a rhythm of their own.
In all the major cities, Sri Ma visited frequently, the devotees got togther to construct one Ashram after another but it did not serve the purpose of restricting her movements or providing her with some comforts while she stayed in one place because as often as not she would not visit the Ashram at all but go some place else.
In 1940 Sri Ma came in close touch with Sri Prabhu Dattaji Maharaj of Jhunsi, a Mahatma of considerable renown. He invited her to join in their council of sadhus at Jhunsi in 1944. Here other Mahatmas came to know her, notably Sri Haribabaji Maharaj, Sri Chakrapaniji and Sri Sharananandaji. So far the Sadhu Samaj had avoided her because she happened to be in the form of a woman. Sri Prabhu Dattaji broke down this artificial barrier. Thereafter Haribabaji Maharaj gave her the highest honour possible. The heads of other Monastic Orders recognized in her the quintessence of the Upanishadic tradition and accepted her word as Shastra itself.
At Sri Ma's kheyala a great Savitri Yajna was started at Varanasi in the newly built Ashram on January 14, 1947. The samkalpa was for "The Good of Mankind". There was great tension in the country just before Independence in August of the same year. Notwithstanding all these negative factors the Yajna proceeded unhindered and came to a spectacular conclusion on Janurary 14, 1950. A great concourse of renowned Mahatmas graced the occasion. It was attended by princes, artists of repute, political personalities, and the ordinary mass of people. In Sri Ma's presence all functions take on an extra-ordinary glamour. This yajna solemn and grand in itself was overwhelming in its impact on the participants.
The popularity of this function was phenomenal. The whole Ashram geared up to it. Mahatmas came from far and near. People heard learned lectures from orators whom they would never have had occasion to hear in the ordinary course. They heard rare scriptures and listened to good music. The best part of the day was at 9.30 P.M. when Sri Ma answered questions from the audience. The whole day passed by like a flash in looking forward to this half hour of matri satsang. The participants were amazed that they could live like ascetics for a week so effortlessly.
The best way to understand Sri Ma is not to compare her with any of the luminaries in our spiritual skies. The recognition that she gained in her own lifetime was just by her presence. This is what Swami Chinmayananda said about her in Bangalore (June 1978) 'When the sun shines nobody needs to demonstrate the sunshine'. The harmony of opposites was the underlying theme of her way of life. Amidst the splendour and magnificence which seemed inevitable wherever she was, she lived like an ascetic. Throughout her life she was a very small eater. Apart from the months of abstention from food, which happened periodically, she followed other rigourisms. For many years she used to eat on alternate days. When remonstrated with Sri Ma would say, "It is not necessary to eat at all to preserve the body. I eat only because a semblance of normal behaviour must be kept up so that you should not feel uncomfortable with me." The intake of food was not related to any of her illnesses. Actually she was in perfect health when she was not eating anything. Illnesses came and went following a rhythm of their own.
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