Descriptions from close disciples suggest that her days unfolded within a broad rhythm of spiritual practice, yet without a rigid, clock‑bound schedule. She often rose in the very early hours, around 3–4 a.m., and spent the pre‑dawn period in meditation, japa, and deep inward absorption, sometimes maintaining complete silence. This early phase could be marked by states of samadhi, in which she appeared wholly withdrawn from external concerns. Bathing and simple personal care would follow, especially in later years with the help of attendants, but these outer acts were clearly secondary to an unbroken inner orientation toward the Divine. Her life, therefore, cannot be reduced to a mechanical routine; it was more a continuous current of remembrance, occasionally taking the form of structured practices such as pūjā and āratī, and at other times remaining entirely inward and formless.

As the morning advanced, she frequently received devotees for darśan, allowing seekers to sit in her presence, ask questions, or simply remain in silence with her. Spiritual conversations, brief instructions, or scriptural recitations might arise, yet just as often she would remain quiet, letting the atmosphere itself convey what words could not. Throughout the day, she participated in devotional singing—bhajans and kīrtan—and in religious ceremonies when these were taking place around her. In the afternoon and evening, this pattern of interaction and devotion generally continued, interspersed with periods in which she withdrew into inner absorption or ecstasy. Her availability to seekers was notable; accounts emphasize that she could be approached at many different times, with little concern for conventional notions of “office hours.”

Her relationship to bodily needs such as food and sleep further underscores the distinctive quality of her daily life. She ate very little, often in an irregular manner, sometimes needing to be reminded to take even a simple vegetarian meal, and frequently accepting only small amounts of food offered as prasad. Sleep, too, was minimal and not bound to fixed hours; during intense spiritual periods, she might rest only briefly, if at all, while maintaining a steady inner focus. Travel did not substantially alter this pattern: whether in an ashram, on a train, or visiting devotees’ homes, she remained engaged in the same essential activities—meditation, bhajan, darśan, and silent presence—adapting outwardly to circumstances while remaining inwardly unchanged. Observers repeatedly note that her days were guided less by external planning than by an inner spiritual impulse, so that what appeared outwardly as spontaneity was experienced by devotees as a continuous, unbroken flow of worship.