ত্রিপুরা সুন্দরী মন্দির

১৫০১ খ্রিস্টাব্দে মহারাজা ধন্যমানিক্য ত্রিপুরা সুন্দরী মন্দির প্রতিষ্ঠা করেন। কথিত আছে তিনি বিষ্ণুর উদ্দেশ্যে মন্দিরটি নির্মাণ করেছিলেন, পরে স্বপনাদৃষ্ট হয়ে বর্তমান বাংলা দেশের চট্টগ্রাম থেকে কস্টি পাথরে নির্মিত ত্রিপুরা সুন্দরী বিগ্রহ এনে এই মন্দিরে স্থাপণ করেন । উদয়পুরের ত্রিপুরা সুন্দরী মন্দিরকে ধরা হয় একান্ন পীঠের এক পীঠ । পুরাণের কাহিনী অনুসারে সতীর অঙ্গ যেখানে যেখানে পড়েছিল, সেই জায়গায়ই পীঠস্থানে পরিণত হয়েছে । বিষ্ণুর জন্য নির্মিত মন্দিরে ত্রিপুরা সুন্দরী বা কালী বিগ্রহ স্থাপণ নিয়ে ধন্য মানিক্যের মধ্যে দ্বিধা দ্বন্দ থাকলেও পড়ে তা দূর হয়ে যায় দৈব বাণী শুনে । মন্দিরের শিলালিপি থেকে এই সব তথ্য জানা যায় ।শিলালিপিগুলি কালের নিয়মে নষ্ট হয়ে গেছে । 
ত্রিপুরা সুন্দরী বিগ্রহ উত্‍কৃষ্ট কস্টি পাথরে নির্মিত । বিগ্রহের উচ্চতা ১ মিটার ৫৭ সে.মি । প্রস্থ ৬৪ সে.মি দেবীমূর্তি একটি পাথরের বেদিতে স্থাপিত । দেবীর চার হাত । মুখমণ্ডল লম্বাটে, তুলনায় চোখ দুটি ছোট । নাক চ্যাপ্টা । শবাসনে শায়িত মহাদেবের বুকের উপর পা দুটি স্থাপন করে দেবী দন্ডায়মান । দেবীর মাথায় আছে মুকুট ও জটারাশি । বর্তমান বিগ্রহের অবশ্য অনেক কিছুই স্পষ্ট ভাবে দেখা যায়না ।
ত্রিপুরা সুন্দরী মন্দিরটি ত্রিপুরার নিজস্ব স্থাপত্য রীতিতে নির্মিত । মূল দ্বার পশ্চিমমুখী । উত্তর দিকেও একটি দরজা আছে । মন্দিরের বাইরের পরিমাপ ২৪ ফুট x ২৪ ফুট । ভেতরের পরিমাপ ১৬ x ১৬ ফুট । দেয়াল ৮ ফুট পুরু । মন্দিরের উচ্চতা ৭৫ ফুট । চার কোনায় আছে চারটি প্রধান স্তম্ভ । উপরের গম্বুজ বৌদ্ধ রীতির অনুকরণে নির্মিত । এর উপরে সপ্ত কলসী, তার উপরে পিতলের ধ্বজ দন্ড । এই মন্দিরের গঠন শৈলীতে বিভিন্ন প্রদেশ ও ধর্মের মন্দিরের গঠনরীতির সংমিশ্রণ রয়েছে । এটাই ত্রিপুরার নিজস্ব গঠন রীতি । 
ত্রিপুরা সুন্দরী মন্দির বিভিন্ন সম্প্রদায় ও ধর্মীয় গোষ্ঠীর মিলনভূমি হিসাবে স্বীকৃত । মন্দিরের সৃষ্ঠ লগ্নে শৈব সাক্তের মিল ঘটেছে । মন্দির নির্মিত হয়েছিল বিষ্ণুর জন্য, প্রতিষ্ঠিত হলেন দেবী কালিকা । এখানে মায়ের সঙ্গে নারায়ণ শিলার পূজা হয় আজও । এই মন্দিরের প্রধান বৈশিষ্ট হল, এখানে আগত তীর্থ যাত্রী ও পর্যটকদের ধর্ম বা বর্ণ পরিচয় জানতে চাওয়া হয়না । যে কোনও ধর্মের বা বর্ণের মানুষ এখানে পুজো দিতে পারেন । উপজাতি জন গোষ্ঠীর প্রিয় দেবী ত্রিপুরা সুন্দরী ।
মন্দিরে প্রতি দিন পূজা হয় । অন্ন ভোগের ব্যবস্থা আছে । সন্ধায় আরতি হয় । পুরানু ঐতিহ্য অনুসারে দশমী তিথি ছাড়া প্রতিদিন পশুবলি হয় ।
ত্রিপুরা সুন্দরী মন্দির বর্তমানে রাজ্য সরকার দ্বারা চালিত হয় এবং রাজন্য ত্রিপুরার ভারতভুক্তির চুক্তির শর্তানুসারে গোমতী জেলার জেলা ম্যাজিস্ট্রেট ও কালেক্টর 'সেবাইত' পদে অধিষ্ঠিত হয়। জেলা প্রশাসক ও কালেক্টর, গোমতী জেলা, সদস্য-সচিব এবং মন্দিরের পুরো ব্যবস্থাপনার দায়িত্বে রয়েছেন।

ত্রিপুরাসুন্দরী মন্দির এবং আশেপাশের এলাকার ভবিষ্যত উন্নয়েনর জন্য, ত্রিপুরা সরকার মাতা "ত্রিপুরা সুন্দরি মন্দির ট্রাস্ট" গঠন করেছে। এই ট্রাস্টের চেয়ারম্যান ত্রিপুরার মাননীয় মূখ্যমন্ত্রী বিপ্লব কুমার দেব।।

এক্তেশ্বর শিব মন্দির ও তাঁর ইতিহাস

♦️ 🕉️ এক্তেশ্বর পশ্চিমবঙ্গের বাঁকুড়া জেলার একটি পর্যটন কেন্দ্র। এটি পূর্বে একটি গ্রাম ছিল। বর্তমানে একতেশ্বর বাঁকুড়া শহরের শহরতলি অঞ্চল। এটি দ্বারকেশ্বর নদের তীরে অবস্থিত।

🔴 🕉️ অঞ্চলটির নাম স্থানীয় এক্তেশ্বর শিব মন্দিরের নাম থেকে উদ্ভূত হয়েছে। বিষ্ণুপুরের রাজারা এই মন্দিরটি নির্মাণ করেছিলেন। মন্দিরটি লালমাটিতে নির্মিত, তবে কয়েকটি অংশ বেলেপাথর ও ইঁটের দ্বারা নির্মিত। প্রতি বছর চৈত্র মাসে এখানে মহাসমারোহে চড়ক পূজা অনুষ্ঠিত হয়।

🔴 🕉️এক্তেশ্বর শিব মন্দিরে শিবের একপদ মূর্তি নামে একটি বিশেষ রূপ পূজিত হয়। শিবের রুদ্র মূর্তির একটি অদ্ভুত উদ্ভাস এই একপদ রুপ। ভগবান শিবের এই একপদ রুপটি ভারতে অত্যন্ত বিরল। দেবতার এক পা আছে কিন্তু দুই হাত। মন্দিরের দেবতা একপদেশ্বর হলেও, বর্তমান মূর্তিটি তাঁর নয়। অতীতেও এখানে কখনো একপদেশ্বরের মূর্তি ছিল কিনা তা সঠিক জানা যায় না।

🔴🕉️ মন্দিরটির শক্ত কাঠামো এর বৈশিষ্ট্য, যা বাংলায় সচরাচর দেখা যায় না। মন্দিরটি বাংলা শৈলীতেও নির্মিত নয়। এর উপরের ভাগটি হয় ভেঙে পড়েছে, নয়তো এর নির্মাণ অসম্পূর্ণই থেকে গিয়েছিল।

🔴🕉️ একেশ্বরের নাম একতা - ঈশ্বর (ঐক্যের দেবতা ) থেকে উদ্ভূত হয়।

🔴 🕉️ পৌরাণিক কাহিনীতে, বিষ্ণুপুর ও সামন্তভূম রাজত্বের মধ্যে বিরোধ নিষ্পত্তির জন্য, প্রভু শিব সীমান্তে মধ্যস্থতা করেন। তিনি বিচারক হিসাবে দাঁড়িয়ে (সালিস) তাদের মধ্যে একতা তৈরি করেন । এই মন্দির পাথর দিয়ে নির্মিত হয়েছিল এবং এটির একটি বিশাল পিরামিডকার গঠন আছে এটির শীর্ষে একটি বিশাল আমলোক শিলা রয়েছে। এটি একটি প্রথাগত বাঁকুড়া শৈলী মধ্যে নির্মিত হয়। এই পবিত্র স্থানে ভগবান শিব এর একটি পা-আকৃতির লিংঙ্গ রয়েছে । এই মন্দিরের কাছাকাছি, দারকেশ্বরের নদী প্রবাহিত হয়। পবিত্র লিংঙ্গটি নদীর সাথে সংযুক্ত। কখনও কখনও নদীর জল মন্দিরের মধ্যে প্রবেশ করে এবং লম্বা পা আকৃতির লিংঙ্গটিকে স্নান করিয়ে দিয়ে যায় ।।

🔴🕉️ এই মন্দিরের প্রবেশদ্বারটি হিন্দু দেবতাদের সঙ্গে সুন্দরভাবে সজ্জিত। এই ভারতীয় মন্দিরের ইতিহাসে বলা হয়েছে যে পুরাণ অনুসারে এই মন্দিরটি দ্বাপট যুগে পান্ডাব দের সময় নির্মিত হয়েছিল এবং এটি স্বর্গের স্থপতি দেব শিল্পী বিশ্বকর্মা দ্বারা নির্মিত হয়েছিল।

🔴 🕉️পুরান অনুসারে আরেকটি পৌরাণিক কাহিনী আমাদেরকে বলে যে, প্রভু শিবের এই শিব লিংঙ্গটি দৈত্য গুরু শুক্রাচার্য নিয়ে এসেছিলেন যিনি দানবদের গুরু ছিলেন। এবং শুক্রাচার্য এই শিব লিংঙ্গে পূজা ও ধ্যান করে সনজিবনী মন্ত্র বিদ্যা লাভ করে ছিলেন।
[তথ্য সূত্র শ্রী শুভ্র ভট্টাচার্য]

Moluti - Mouliksha Debi’s Temple Part II

Rituals :-
Special rituals are held during Poush – Sankranti (last day of the Bengali month –Poush), Mahalaya and on Deepavali. Goat sacrifices are held also. People and pilgrims from all around come to the temple for Puja and for the fair held at that time. At noon, Mother is offered ‘khichudi’ and ‘sabjis’. After ‘sandhyarati’ (evening prayer), she is made prepared to sleep.

Sadhak Byamakhyapa :-
The main attraction of the temple is that the great Sadhak Byamakhyapa came to be the priest here in His early life and stayed here for eighteen months. He was a great devotee of Mouliksha Maa. But as he could not memorise the Sanskrit hymns and chants for the Debi Maa, he was appointed as a cook here and cooked Debi’s ‘bhog’ daily and kept himself busy with the various rituals of Puja of this temple. His remuneration was Rs 2/ month and he had his food and lodging in Ramlal Babu’s house, a distant relative of Him. He spent his most of the time in the temple yard. On his own wish, he offered sweets to Debi, he worshipped Debi with flowers and leaves and even on nights, he fled from Ramlal Babu’s house to the temple. He attained his salvation here first and then finally went to Tarapith for the rest of his life to serve Tara Maa. He cried and shouted to her as ’Baro Maa, Baro Ma’ (elder Mother) so, some address Mouliksha Maa as the elder sister of Tara Maa of Tarapith.
There is an old Shiva temple, made of old red bricks, in the compound. Here Shiva is named ‘Kala Rudreshwar.’
History about the village and its temples :-
Other than Kashi, there is no such place where we can find so many Shiva temples. So, Maluti is also called ’Gupt Kashi.’ There is a keen relationship between the saints of the Sumeru Math of Kashi and the royal family. They are the ‘Gurus’ of the royal family descendants wise. Still now, they come to this village for some days on yearly basis.
‘Chala-mandir.’
The temples were made by up of lime, brick dust and thin layered bricks usually having a trident on top. The maximum and minimum heights of the temples are respectively 60 ft and 15 ft.
One can see Shankar Bagdi, an aged man of 87 years from whom many accounts of the temple can be heard. His father Late Joyram Bagdi was closely associated with the great saint Bamakhyapa, while his stay in the temple.
Sree Sree Anandamoye Maa, Bama’s Guru Kailashpati also had visited this temple.
Important places to see nearby,
1.In Maluti, there is another temple of Raja Basanta Roy, on the land given by Hossain Shah of Gauda. Constructed over a period of 100-150 years in 17th & 18th centuries, the village had earlier 108 terracotta Shiva temples which in course of time, has 72 erected now a days. These temples are under the supervision of Jharkhand Govt. It has also adjoining 3 Kali temples but with no deity inside. Constructed, they owe their existence to the tradition of family one-upmanship, but instead of mansions they constructed temples. Brick is the main building material. The spires take off from the thatched roofing common in the region. Thus Maluti — the capital of Baj Basanta dynasty — turn out to be a 'temple city'. Singha Bahini Durga is their ancestral deity. The remaining of the royal palace is to be seen in the Damra village.
2. Tumbani is a remote area in Jharkhand border with historic importance.
3. Tarapith, an important Sakti Peetha is only 10kms from Maluti.
Route :-
To reach through Railway route, one have to stop at Rampurhat Railway station and from there it’s a journey of 30 mins or more in local bus which goes to Dumka or Deoghar and then need to get down in Surichuya stop. On the other part of Suruchiya, stands the ancient and religious temple of Mouliksha Maa of Maluti in a distance of 4 kms. One can have a van or rickshaw from there. Better, if one can reserve a trekker, jeep or auto from Rampurhat station itself.
Better to take Ganadevta Express from Howrah to Rampurhat and visit the temple city and come back to Howrah via Rampurhat Express or Ganadevta Express on the same day. One can also stay at night in some local hotels in Rampurhat.
Nearest Bus Stand: Surichuya
Nearest Railway Station: Rampurhat Railway station.
Nearest Airports: Dum Dum, Kolkata.

Moluti - Mouliksha Debi’s Temple Part I

Goddess Mouliksha, Moluti :-
The Idol of Goddess “Mouliksha” at Maluti, Jharkhand. Goddess “Mouliksha” is said to be the elder sister of Goddess ‘Tara’ of Tarapith. A Trident of yogi Bamakhyapa still exists in his temple.The term Mouliskha has come from union of two words – Mouli (head) and iksha (to view). The Goddess does not have a body, but a red coloured gorgeous head fixed on to the wall of the temple. The idol is sculpted out of laterite stone covered with a mask of ‘gala’. The idol was worshipped by royal families of Maluti as their Main Goddess. The idol has a Buddhist influence which is not surprising as Buddhist Monks used to stay here decades ago .
Location :-
The Moluti village is just fifteen kilometers from Rampurhat railway station, where the Mouliksha Debi’s Mandir is situated. It is one of the oldest temples of this area, dated nearly 300 years ago. Though geographically, the village is in santhal oriented Dumka district of Jharkhand but people are habituated and regularized with the nearer Rampurhat of 15 kms than of their sadar district of Dumka with the distance of 55 kms. Previously, Muluti was within Birbhum only but now also the 500 families of villagers speak Bengali language and not the local language of Dumka. One third of the permanent villagers belong to backward class and the rest to the Hindus, of which Brahmins are of major class. The village is sanctified by the river Brahmani and Maa Mouliksha, the Holy Goddess. It has become a good pilgrimage for many from far around.
The village is Moluti. It is accepted that the name has derived from the old word ‘Mahulati’. This name is found in the will which was written between 1865 and 1881. This hilly terrain area of santhals, is full of Mahul trees and there were many villages named Mahul Pahari, Mahul bona etc and so it is also thought that Maluti has also come in that way, after Mahul trees. The village is situated on a high terrain. In the north flows the tiny Chumre River and on the east flows the Chandannala River. These two rivers join together in a place called Maltara and are renamed as ‘Chile’ and finally flows to Dwarka River, near Tarapith. Some hills in a wave like form and the terrain seen in the west side of the village.

The Deity :-
Vedic gods like Narayana, Shiva Lingam and goddess like Durga, Kali and also Lakshmi and Saraswati are worshipped with great awe and respect in this village. Manasa and Dharmaraj, the local two gods are also being worshipped here. Debi Mouliksha, the custodial deity of royal dynasty receives the highest latria from all around.
The main temple of the village is that of Maa Mouliksha’s temple. ‘Mouli’ means ‘head’ and ‘iksha’ means ‘to see’. These two words combine and make us see the well curved stone head fixed on the wall. Rest of the body is absent. The lustrous icon has smiling face and is made out of laterite stone. The idol is facing westward. Her colour is red. A lotus-designed halo is present behind the icons. She is the ancestral deity of the royal family. The deity is offered ‘angaraag’ (morning Holy bath) on daily basis. She is seated on alter which was made up of some old tiles. Due to daily water usage, the brick dust and lime were on the verge of broken. So, when for replacing the tiles, they were opened, mysteriously it was found that there is a deep well beneath her alter. Keeping the well intact, the place was shouldered with cement. But till date, the reason of the existence of that well is not known.
Kala Rudreshwar.
In a temple nearby the main temple, there lies the marbled statue of this great devote and beside it are kept His trident and the conch. It is that trident with which he plucked flowers from the high branches for Mouliksha Maa and that particular conch was used by Him during the Puja. He kept these two in the request of the family holders of the deity, where he was appointed. We can see these two still now.
Temple:
The temple is situated in the southern part of Maluti. The temple is of Bengal’s famous ‘do-chala’ (two-roofed) design, with a ‘verandah’ in front. The tranquility prevails all around. The temple is surrounded by a vast wall. There are numerous deciduous and evergreen trees around the temple. . The atmosphere around the temple is very calm and tranquil and is far away from din and bustle of the city. Unlike others, there is no shop for sweets and flowers to offer the deity even. The temple is situated amongst a vast land, far off from any locality except for the temple servers. The original temple was destroyed. The current temple was constructed on the original foundation.

Sri Sri Ma Anandamayi 30th April 1896 - 27th August 1982 - Part-VI

In her time she met with nearly all the political dignitaries who rose to power after Independence. They did not talk about state affairs with her. She only spoke about God and the religious asprirations of man.
Some devotees in praise of her all-encompassing message sometimes say that she welcomed all faiths as true paths to God. This could be an understatement. The fact was that Sri Ma saw no differences which had to be cemented; to her, indeed,everything was the One only. The same may be said about her treatment of women. She recognised no inferiority or superiority. She demanded (if such a word can be used for her) the same high quality of asceticism from the brahmacharis as well as brahmacharinis of the Ashram. Purity of speech, action and thoughts was ever the ideal, which she set forth for all travellers on the path of God-realization.
Sri Ma when speaking with modern young people, showed herself to be fully aware of the trends of the times; even so, her interlocutors could never make her accede to their demands for compromises. She with great humour and understanding could always bring them around to accepting her request to begin the search for Him who is hidden in the cave of the heart. It could be said that for all devotees, the following text expresses their sentiments regarding Sri Ma:
bhidyatehrdayagranthicsahhidyante sarvasainsayah kshiyante casya karmani tasmin drste paravare The knot of the heart is penetrated, all doubts are resolved All bondages are destroyed on seeing Him who is here and beyond. Mundakopanisad 11.2.8
In retrospect it now seems that Sri Ma started the process of withdrawing herself much ahead of time. She became increasingly unavailable because it was said she was not well. All her devotees know that illness happened to her because it was not her kheyala to deny them access to her. Many times she had said, "Why do you feel so antagonistic to illnesses? They also come to this body like you do. Do I tell you to go away?" Acceding to the prayers of her companions Sri Ma had been seen many times, also, to perform certain Yogic kriyas to get rid of her ailments. In the late seventies and in 1981 she did not have kheyala to respond to any kind of prayers for her recovery. She went about fulfilling her various engagements. She did not look ill but as beautiful and serene as ever; but definitely the mass of devotees got used to the idea of not getting her darsana as easily as always. For all practical purposes she had withdrawn herself from public audiences apart from a few exceptions. Her last kheyala seemed to have been for the performance of the ati Rudra Yajna at Kankhal. This was the greatest of the Vedic Yajnas. Under Sri Ma's Guidance it was celebrated with such splendour and scrupulous adherence to evey detail of scriptural injunctions that the Savants said Sri Ma had initiated the Satya Yuga in the fron Age of Kali.

In the last days Sri Ma was serene but uncharacteristically seemed to be removing herself beyond the prayers of people around her. Ordinarily she always gave the greatest heed to the words of the Mahatmas, but now to all prayers for her own recovery, she would smile and say, "There is no kheyala"'. Sri Jagadguru Sankaracharya of Shringeri, Sarada Peetham, wanted to invite her to Shringeri on the occasion of the Annual Durga Puja and urged that she should get rid of her illness speedily. She replied in her usual gentle tones, "This body has no illness, Pitaji. It is being recalled toward the Unmanifest. Whatever you see happening now is conducive toward that event". At the moment of bidding him farewell next day (July 2nd) she again reiterated her inability to accede to his wishes, saying "As the Atma, I shall ever abide with you".
Sri Ma, in other ways weaned her devotees from her physical presence. She did not answer letters but the correspondents felt her presence in their hearts and their questions answered. She did not attend any of the functions, which were being performed with the usual circumspection at their proper times in the Ashram. She had stopped taking food for many months. The attending girls could give her a few drops of water only at odd moments. Sri Ma spent her last days at Kishenpur Ashram. She made no farewells apart from saying "Sivaya namah" on the night of the 25th; this mantra is indicative of the final dissolution of worldly bondages. She became Unmanifest on Friday evening of August 27th, 1982 around 8 P.M.
Kankhal at the foothill of the Himalayas is holy land. All monastic orders have their Head Quarters at Hardwar. By a consensus of opinion the entire body of the Mahatmas came together to assume charge of Sri Ma's physical remains. The highest honour was given to her; a procession of thousands escorted the vehicle carrying her body from Dehra Dun to Kankhal. The Mahanirvani Akhadha arranged for the last rites of Samadhi. As Sri Ma had said she did belong to everybody and so everybody participated in bidding farewell to the human body which had sustained their beloved Ma for 86 years.
Sri Ma came at a time when India as well as the world passed through many crises. She remained as one of the people, throughout it, imparting hope and solace and upholding the age old ideals of our tradition through overwhelming impacts of alien influences. She fully understood the existential implications of the present age of technology and by her way of being in the world put it in a correct perspective for those who wished to see beyond it. That God is as much present in the world given over to scientific research as in the age of mythology we may say is the "Message" conveyed by her sojourn on earth.
We think the soil of Bharatvarsha is holy. Once in a while we see in India, not merely a teacher, or just a saint but an exemplar of the way of life which is the quintessence of her spirit. India cherishes a coming together of heaven and earth, a commingling of the timeless order and the order of time; a meeting of horizons of the eternal yearning in man and the descent of Grace. Once in a while such a dream is realized. We find a Teacher, a Jagadguru, who not only awakens the longing for the quest for Truth but enkindles and sustains faith in its ultimate fulfilment.
Sri Ma will ever remain with us in the form of her immortal words, the dearest of which are, "Ma is (I am) here, what is there to worry about?" (Ma Achen, Aar Chinta kisher ?).

Sri Sri Ma Anandamayi 30th April 1896 - 27th August 1982 - Part-V

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. 

Sri Sri Ma Anandamayi 30th April 1896 - 27th August 1982 - Part-IV

Sri Ma moved in this manner with the kirtan party for a few moments. After such bhavas she would lie in a samadhi for many hours. It was always Bholanathji who decided when to try and rouse her. She had this kheyala of obeying him, so when he called her repeatedly, she would somehow open her eyes and say, "You want me to get up?" in lisping and slurred tones. At this time he would ask the women to rub her hands and feet gently and keep talking to her and make her answer some questions. In this way slowly Sri Ma would be drawn back to the ordinary world. Didi Gurupriya writes in wonder "It amazed me that Sri Ma so naturally entered into a state of God-intoxication, a state which is coveted by sadhakas of all time. No, not God-intoxication, her state could not be called that, I do not know how to describe a state which was at once sublime and yet normal".
This interplay of the dimensions of normalcy and transcendence was a constant and inalienable feature of Sri Ma's behaviour. Sometimes it was likened to a sudden play of lightning in the skies. One description is, "It was like simultaneously experiencing sunlight and moonlight. Before one could be dazzled and overwhelmed by the rays of the sun, one would be soothed and reassured by the gentle moonbeams".
These states were frequent and visible to all at this time but they had happened in her childhood and while she was with Revati Mohan's family as well. They had not been understood by her companions of those times and been dismissed as some mild kind of fits which would pass away as she grew older. Sri Ma's overall deportment was so radiant and cheerful that it was easy to discount a few signs of sudden withdrawals into an inner world of mystery.
The halcyon days of happy gatherings round Sri Ma were rather short lived. Sri Ma set out on her travels in 1927. Baba Bholanath liked to visit places of pilgrimage. They travelled quite extensively. The devotees of Dhaka gradually got accustomed to Sri Ma's frequent absences. It became clear that Sri Ma had the kheyala to leave Dhaka. The devotees had built a small Ashram for her but Sri Ma's kheya1a to move out proved too strong. Accompanied by Bholanath and Bhaiji Sri Ma left Dhaka on June 2, 1932.
Travelling in a haphazard way she happened to arrive at Dehra Dun. From here they found their way to Raipur a remote village in the interior. They took up their abode in the dilapidated Siva Temple a little way from the village. This was the beginning of a new way of life for two of them. Bholanathji devoted himself to his sadhana wholeheartedly. Bhaiji tried his hand at rendering such services, which so far he had received from his own servants. To sweep and clean, wash clothes, cook primitive kind of food was hard work for him. Sometimes Sri Ma helped him out but in general she wandered around alone or sat surrounded by the village women.

When she returned to Debra Dun she and Bhaiji stayed at the Manohar Temple in Ananda Chowk. Bholanathji spent almost 3 years in Uttarkashi in doing his own tapasya; In Dehra Dun she came in touch with all the Kashmiri families who resided nearby. Sri Hari Ram Joshi became a devotee and a great admirer of Bhaiji. He was a man of strong convictions; moreover he had the courage of his convictions. Having given his allegiance to Sri Ma, he tried his best to bring all his friends to her feet. He was instrumental in introducing Sm. Kamala Nehru to Sri Ma. This proved to be a meeting which led to other ties being forged with other people from far and near. Sm. Kamala Nehru's one-pointed devotion to Sri Ma was remarkable in its depth and strength. She carried her memories to Switzerland and so influenced some of her friends, that they came to India to see Sri Ma. Mahatma Gandhi came to know a lot about Sri Ma from Kamalaji. He was so impressed by all that he heard that he sent his trusted right-hand man Sri Jamnalal Bajaj to Sri Ma. He in his turn became so dedicated a devotee that Sri Ma had the kheyala to travel to Wardha after his unexpected death and so met Gandhiji himself. In later years Sri Jawaharlal Nehru and Indiraji came to Sri Ma drawn to her inevitably by their memories of the last days of Kamalaji.
The Raja Sahab of Solon, met Sri Ma around this time. He became one of the foremost devotees and was known to all as Jogibhai. Dehra Dun became another Dhaka. The tradition of joyous gatherings spread to other towns such as Delhi, Meerut, Lucknow, Solon and Simla.At Simla the festival of Hari-kirtan under the aegis of the Hari Sabha received a new lease of life in Sri Ma's presence and by Bholanathji's enthusiastic participation. Bholanathji had rejoined Sri Ma on coming down from Uttarkashi. He had been introduced to the new devotees and accepted whole-heartedly as Pitaji (father).
The swelling tides of the happy crowd unknown to themselves were facing two crises : Bhaiji passed away in Almora in August 1937 and Bholanathji himself left his sorrowing family of devotees in May 1938 in Kishenpur Ashram. The passing away of Bholanathji resulted in a new understanding of Sri Ma and her ways. Sri Ma had been a very devoted wife and she had tirelessly rendered personal service to him whenever he had been ill. During his last illness she was constantly at his bedside. He died with her hand on his head and breathing the word ananda. It was felt that he was giving expression to his own state of an ananda and peace.
Most of the devotees had thought that Sri Ma would be distraught but they were amazed to see that there were no signs of grief. She remained as serene as always. She noted their reaction and said gently, "Do you start to wail and cry if a person goes to another room in the house? This death is inevitably connected with this life. In the sphere of Immortality, where is the question of death and loss? Nobody is lost to me". Sri Ma's followers began to understand a little of the meaning of her total detachment and yet an over-flowing compassion for her people.
As the years passed the enigma of her personality deepened; from the very moment of her birth she had been fully self-conscious; when she engaged in sadhana, everything was revealed to her by her own kheyala. She was practically an illiterate village girl but when she began to teach she spoke in the language of erudite scholars never making the slightest mistake in her logical presentation of a thesis. She seemed fully aware of all doctrinal differences, never confusing one with the other in her conversations with the learned pandits; yet she had not been initiated into any particular religious order or trained by any yogic instructor. She had not encountered any Guru who could have exerted any influence on her life. In fact she had never retired from the world to become a recluse, neither did she withdraw herself from her kith and kin. She had not performed sadhana as it is generally understood in the tradition, yet she could speak with authority on all aspects of the life of a religious quest for enlightenment. Such are the facts why the word 'unique' is applied for describing her.