About Swami Kripalvananda (Swami Kripalu)

Biographical Sketch—Swami Kripalvananda (Bapuji) 1913-1981

Swami Kripalvananda was also known as Kripalvanand, Kripalvanandji, Swami Kripalu, Swami Krupalu and Bapuji

 

“LIBERATION IS THE ONLY AIM OF MY LIFE”

January 13, 1913  Born Haridas Jamnadas Majmundar in Dabhoi, Dist. Baroda, Gujarat state, India. Father, Jamnadas Majmundar, born approx. 1853 Dabhoi, Gujarat. Mother, Mangalaba Majmundar, born approx. 1885 Patan, Gujarat. Seven sisters and one brother. Namely: Mangalaben, Anandiben, Kapilaben, Krishnalal (Pagal Maharaja), Bhanuben, Induben, Haridas (Hariprasad, Saraswatichandra), Kundanben, and Champaben.

“I was given the name Haridas Majmundar, but because of my studious nature, I was also called Saraswatichandra, the name of a great scholar and saint. In addition, many friends called me Kaviraj (royal poet) once I became involved with drama and poetry writing, and I was also called Narayan (a loving term for Krishna).”

1920  Father died when Saraswatichandra was seven years old. Responsibility for the family falls entirely on Mangalaba. Economic hardship ensues. The family is evicted from their home in the village of Dabhoi.

“When my father passed away, I was only seven years old so I never really had an opportunity to serve him. Due to his generous nature, he was heavily in debt upon his death. This caused him a lot of grief, for he was concerned about what would happen to his children after his death. Finding himself in such a depressing situation, he had nothing to give us except his blessings. It was because of these blessings my brother and I were able to become saints.”

1927  Attended school through grade 6. Poverty compelled him to drop out of school.

1928-30 In Dabhoi, young Saraswatichandra took part-time work as a municipal tax clerk. Worked for three years as an account clerk. His elder brother gave him basic training in music.

1932-33  At 19 years of age, he traveled to Mumbai in search of work in a drama company. After failed attempts to secure employment and being disappointed with life, he contemplates suicide. He met Swami Pranavananda, who intervened and inspired him to travel on the path of yoga. He studied with Swami Pranavananda for 15 months and took a 41-day fast in preparation for yogic initiation. On the last day of the fast, Saraswatichandra received shaktipat diksha, the highest yoga initiation.

Swami Pranavananda and Saraswatichandra left Mumbai and traveled on a short pilgrimage to Mathura, Gokul, and Vrindavan. On the last day of the pilgrimage, while Saraswatichandra was asleep, Pranavananda disappeared. He waited two days, but his guru did not return, so he left for Mumbai via his hometown of Dabhoi.

1933-35 Saraswatichandra spent a short time in Mumbai and, while there, disbanded the ashram. He then returned home to Dabhoi to help support the family. Wrote plays for a theater company. Worked as a writer-poet with the Aryanaitik Natak Samaj. Studied Sanskrit and Hindi and composed poetry.

1935-40 Departs Dabhoi for Ahmedabad. Found part-time work oiling machinery in a textile mill. Wrote and taught music at Saraswati Mandir in Maninagar, a suburb of Ahmedabad. Wrote a three-volume work on music, which earned him the title Sangeetacharya – Master of Music. Remained in Ahmedabad for five years.

“Music and dance are fundamental to yoga. They are so important that without them it isn’t possible to achieve the highest states of yoga where all the energy is permanently brought upward. This is called “urdhvareta” and is extremely rare. Music and dance are always part of this upward movement of consciousness, this upward flow of energy.”

1941  Became engaged to a lady named Jyoti. Conflicts arose over marriage arrangements, so the engagement was called off. Left Ahmedabad and traveled to Mumbai. After six months, severing all contacts and disillusioned with life, he left Mumbai on a spiritual quest. Years later, he dedicated his principal work of music to Jyoti, entitled Raga yoti. The two met again after he became a swami.

Traveled through villages along the Narmada River and stayed in Indore-Vasana village near Rajpipla. Met Udasin Swami Shantananda of the Udasin subdivision of the Swami Order. He stayed at Anand Kutir Ashram, where Saraswatichandra asked to be initiated as a sannyasi (renunciant).

1942  At age 29, Saraswatichandra took Sannyasa Initiation from Swami Sri Shantananda Maharaja, his second guru. Saraswatichandra’s name changed to Swami Kripalvananda. Years earlier, the exact date and a precise description of the swami who would formally initiate him had been predicted by his first guru, Pranavananda. He departs Ananda Kutir Ashram and begins the life of a wandering sadhu.

“After my sannyasa initiation, I started traveling along the shores of the Narmada River. Usually, I never spent more than a day or two in any one village. Moreover, I used to stay in a temple or in an inn outside of the village. Shri Gurudev Shantananda Maharaj had given me two dhotis, two kirtas, several loincloths, a towel, a bedsheet, a blanket, mat and other necessary items. Since I was a novice sannyasi, I was burning with the spirit of renunciation. For two or three months afterwards, I carried my belongings on my shoulders.”

1942-50  Swami Kripalvananda studied ancient texts and learned Sanskrit at Munimandal Ashram in Haridwar, North India. The Munimandal Ashram is the center of the ancient Udasin sect. Swami Keshavananda, who was the guru of Shantananda’s guru, founded the Udasin sect.

“I traveled from town to town for six years giving discourses on the Srimad Bhagavad Gita. There is no doubt the Srimad Bhagavad Gita is the grace of God Himself; it is a universal scripture containing a vast ocean of truth, spiritual techniques and the essence of sadhana. The Gita is a scripture of spiritual science, the science of yoga.”

 

“My acquired name “Bapuji”. When I was first initiated into sanyas, and I was traveling from one village to another, a group of people in Rajpipla once addressed me as Bapuji or dear father. It created a deep impression. I was about thirty-two years of age at that time, so I thought it proper to allow them to call me Bapuji from then on. That word used to be expressed with such pure feelings that my heart kept opening to them accordingly. Within a few days after the initial incident, everyone started calling me Bapuji.”

1947-48  He resides in the village of Halol. Lectured on the Gita and gave kirtans.

1948-49  Swami Shantanandji became ill. Bapuji returned to Anand Kutir Ashram to serve him. On January 23, 1949, Swami Shantananda leaves his body.

Overcome with grief, Bapuji travels to Rishikesh, North India, to study scriptures. While walking in the foothills of the Himalaya, he sees a person wearing saffron robes, which is a common sight in the area of Rishikesh. A few moments later, he hears a voice calling him “Swami.”  The word and the voice reverberated through every cell of his being. He turns to see a glowing, youthful saint who appears to be in his late teens. He knows this is the voice of his first guru, Pranavananda, but he does not recognize him in this body. With a smile on his face, the luminous saint asks, “Swami, don’t you recognize me?” With this kind of question, Bapuji breaks down, overjoyed with tears and love for the guru he had not seen since the fateful pilgrimage in 1932. Pranavananda had always called him “Swami.” Bapuji does not understand who this saint is in this young, glowing form. “My son, it is only through this divine fortune you have seen this body of mine, and in a similar manner, you will come to know my real name at a later time.”

They were together for a short time. As they were communicating, Bapuji closed his eyes, and when he opened them, no one else was around. He thought to himself, “Was this fiction? Did this actually happen? Was this extraordinary experience reality?” A few moments passed. Yes, he said to himself, this was real. After a few months, Bapuji left Rishikesh and traveled south to Rajpipla.

1950  Staying in Bhagwandas Valia’s bungalow in the village of Rajpipla, the luminous saint appears again to Bapuji. The saint states, “It is now time for you to begin your practice of yoga.” At age 38, during his meditation time, he begins in earnest the practice of anuloma-viloma pranayama that his guru had taught him in Bombay. He began to meditate for 6 hours daily. Each day, he gave discourses on the Srimad Bhagavad Gita. It was held at the Jagannathji Temple from 8 to 10 p.m.

After approximately three months, he traveled to the village of Halol, where he founded the charitable institution Shri Krishna Gaushala Mandir. During his meditation sessions, he continues the practice of anuloma-viloma pranayama. One day, while he was in his room practicing pranayama, he spontaneously performed asanas, mudras, and yogic dance. These spontaneous, automatic movements, without conscious thought or intention, mark his entry into the path of yoga.

1952  He moved to the village of Sandhasal. He and his brother Krishnalal (Pagal Maharaja) lived in the same house. Gave discourses on the Srimad Bhagavad Gita and kirtans most days. Continued with his daily six-hour meditation schedule.

1954  Mangalaba Majmundar, Bapuji’s mother, expires.

1955  Bapuji moved to the village of Mota Fofalia. He increased his meditation time to 10 hrs each day for the rest of his life.

“There is a rule in sadhana that after a fixed period you must stop because the nerves undergo extreme purification while meditating. If you tire them too much you will go crazy. Sadhak’s, whose kundalini power is awakened and who have completely surrendered themselves to the Lord, are the persons who have really experienced yoga. They do not perform any action purposefully.”

While staying in the village of Mota Fofalia, he is invited to Kayavarohan for a two-day visit. On the second day, the town’s people took him to a small temple where he is stunned and overcome with joy to see the image of the Jyotirlinga statue as Bhagwan Lakulisha, his guru. The same image and person he met in the Himalaya. Overwhelmed by the statue, he lowers himself to the floor, tears streaming down his face, now he understood the significance of his guru. Bhagwan Lakulisha, the 28th incarnation of Lord Shiva, the last avatar of Shiva. Founder of the Pashupata sect and doctrine – the oldest of the major Shaivite schools.

The true identity of his guru was finally revealed. He had seen this very form in the Himalaya as well as Rajpipla. He remembered what the luminous saint had told him. “My son, it is only through your good fortune you have seen this body of mine, and in a similar manner, you will come to know my real name at a later time.” While meditating late in the day, both Bhagwan Lakulisha and the great sage Maharishi Vishvamitra appear to Bapuji and issue a divine command to restore the Mahatirtha Kayavarohan. “Our chosen son, you have only to act as an instrument of divine will. The task will take care of itself.”

1958-70  On January 13, 1958, he celebrated his birthday in the village of Malav. The town’s people built him a small meditation room, which, over time, expanded into Malav Ashram. Practiced sadhana for 12 years in Malav. While living in the ashram, he had a school built for boys, rooms added for girl’s school, built the town hall, and a reservoir for water. Established public facilities such as medical clinics, schools, and libraries.

“In 1958 I came to Malav for my birthday celebration and thought how good it would be to live in a hut and carry out my yoga observance. I told the elders I wished to stay and asked if I could have a hut built in a quiet place on the edge of the village. I asked that it should have cane walls and a palm-leafed roof, but made that mice, ants, cockroaches, mosquitoes and other insects could not get into it. I suggested a hut for the reason that if I left no one would be disappointed. Leaving a solid house behind would be more difficult.”

1959  Living in Malav Ashram, yoga sadhana became more intense and consuming.  He takes a complete vow of silence, “mauna.” If necessary, he would only communicate by writing on a slate board.

“When a yogi abandons worldly activities and engages in intense sadhana, at some point he attains urdvaretas, reversing the flow of sexual fluids upward through the central canal or sushumna nadi by means of khechari mudra. Attaining final samadhi, he then achieves the divine body. In other words he becomes God-like. During this transformation, after the first five chakras have been totally purified, he achieves what is called “sabij,” or samadhi with seed. The seed refers to the presence of thought, though greatly purified. He receives omniscience and omnipotence through the attainment of sabij samadhi. Following purification of the final two chakras, however, he attains nirbija samadhi (without seed), where thought is no longer present. He has then achieved complete detachment from worldly and sensual pleasures and is a purna yogi, a liberated soul.”

1965  Shri Kayavarohan Tirtha Seva Samaj was founded by Swami Kripalvananda. Preliminary work re-establishing Kayavarohan as a great spiritual center.

“In the Vikram year 2021 (1965), I founded Shri Kayavarohan Tirtha Seva Samaj. However, one full year passed away before it could be registered. How can any work commence unless the institution is registered? This way one year was practically wasted. Thereafter we applied for a tax exemption. This took us another year. At least, at the end of 2023 (1967) we could make a feeble start. Even here some difficulties cropped up. For some reason or another, leaders of this Tirtha could not see eye to eye. By the grace of God, this feud came to an end and local residents gifted land to this institution, donated liberally, and co-operated wholeheartedly in its development and progress.”

1966  March 25, Shri Kayavarohan Tirtha Seva Samaj registered as a public trust.

1968  Temple foundation stone placed November 29. Shri Dahyabhai Patel, son of Hirabhai Patel, oversees the construction.

“A temple is a building with a statue in it, but it isn’t just a museum with attractive sculptures. A temple is a stone scripture in which the secrets of yoga are inscribed. Temples are sculptured in the language of samadhi. Its language is symbolic and can be understood only by advanced yogis. The temples constructed by advanced yogis are encyclopedias of spiritual knowledge. The temples created by rich, worldly people are predominantly sculptures. They don’t embody yogic secrets, although they may be exceptionally beautiful.

A yoga sadhaka also receives the darshan of the idol with faith and devotion. However, when he examines the sculpture of the temple, he sees the deep secrets of yoga hidden within them and he experiences each stone as a secret stream from the esoteric river of knowledge. When he leaves, he lovingly establishes the idol in the temple of his heart, so it isn’t important to him whether he returns to that temple again, because his heart has become a temple. Whenever he desires the Lord’s darshan, he merely opens the temple of his heart.

A unique characteristic of Indian temples and scriptures is that if one is destroyed, it can be re-created by the surviving one. A second characteristic is that they both produce yogis. If the temples and scriptures are destroyed, a yogi can re-create them both. These three, yogis, scriptures and temples are the prana, soul and body of the religion and culture of India. The existence of one is the existence of all three.

 

To a yogi, worldly life is called unhappiness. And so, the great masters established temples and pilgrimages to sacred places to comfort those who are suffering.”

1971   On January 4, after 12 years, he ends complete silence in a speech to 25,000 devotees in Malav. Shared how his life was transformed during his time with his guru. Spoke of his relationship with Kayavarohan and the great work he had been inspired to accomplish there.

On February 15, Bapuji moved from Malav Ashram to Kayavarohan. He first lived at Mr. Hirabhai Patel’s home on the grounds of the cotton gin factory. Eventually, the Kayavarohan Tirth Seva Samaj renovated the old house on the temple grounds that were adjacent to the temple. A second story was added for Bapuji’s private living quarters. The name of his residence was Atithi Aavas, “Shree Kripalu Guest House.” He moved in on June 1.

“Until now I have not been able to attain divine body; so I cannot claim to have conquered prana completely. Mind is also conquered immediately after conquering prana. The task of conquering prana is known as penance (tapa). I have not been able to complete that penance. However, I guess I shall be able to finish that penance within the next three years. We are the travelers on the path of sharanagati (complete surrender). Achievements and failures of those following the path of sharanagati are dependent on God’s will, and not on their own efforts. What is the need of grace if the achievement depends on efforts? What is obtained as a result of effort is known as fruit. Grace is mere grace and not the result or fruit of action.”

1974  May 3 – Prana Pratishtha Ceremony for the new Brahmeshvar Jyotirshivling Temple in Kayavarohan.  Jagatguru Shri Abhinav Sacchidananda Maharaja, the Shankaracharya of Dwarka installed the Lakulisha Jyotirlinga statue with ceremonial ritual. Bhagwan Lakulisha appeared to Bapuji when he went into the temple to pray. Lakulisha infused his energy into the statue (Prana Pratishtha).

May 4 – Celebration of the completion of sixty years of age.

1975  Resigns from Shri Kayavarohan Tirtha Seva Samaj to concentrate more fully on sadhana. “I have always considered the work of the Shri Kayavarohan Tirtha Seva Samaj to be the work of God, not me. God is running it.”

1976 Moved from Shree Kripalu Guest House on June 5, 1976, to his newly built home, “Ulka,” which is situated behind the Brahmeshvar Temple. Continued with his ten-hour daily meditation schedule. Near the end of December, Bapuji stated:

“My mind is extremely disturbed due to certain yogic processes, so a change of residence is essential. My meditation is proceeding at the level of the ajna chakra. This causes an acute sense of detachment. I find the activities of the institution to be a nuisance and worth giving up, I often feel like running away from this place.”

1977  Due to the demands of living on the temple grounds and wanting greater detachment and peace, Swami Rajarshi Muni reaches out to Bapuji and recommends he move back to Malav Ashram. On January 7, he returns to Malav for approximately five weeks. While in Malav, Amrit Desai and Yogeshwar Muni were visiting Bapuji. They were sadhak’s of his, and they asked him if he would come to America. All were astonished when he accepted their invitation.

After the turmoil in his mind had subsided, he moved back to Kayavarohan on February 21. After a short stay, he abruptly leaves again and travels to the home of Mr. Chimanbhai Dadubhai Desai, a trustee of the Tirtha Seva Samaj in the village of Barkol. He stayed at Chimanbhai’s residence while arrangements were being made for him to do sadhana in seclusion. On April 27, he returns to Kayavarohan to prepare for his trip to America.  On May 8, there is a farewell celebration in Kayavarohan. On May 11, he flies from Vadodara to Mumbai. Gave discourses for one week while he stayed with the family of Ramanbhai Patel. Leaves India for America on May 18.

“I left India because of my pursuit of yoga. I am looking forward to moksha (liberation) and there is nothing dearer to me than my yoga sadhana. Right now my sadhana has reached such a stage that even a slight distraction causes a tremendous upheaval in my mind. I am unable to bear it. For that reason, I have traveled thousands of miles to escape distractions and do my sadhana in peace.

 

Because of the seriousness of my sadhana, I had planned to go to the Himalaya permanently. But my pilgrimage of love was changed to America.

 

Indian disciples may be imagining that Bapuji deceived them, that he ran away to a foreign country thousands of miles away, and he totally forgot them. None of this is true. I haven’t deceived anyone. I have only acted in accordance with the demands of my yoga sadhana.”

Pan American Flight 695 arrived at JFK Airport on May 20. He stayed at Amrit Desai’s two ashrams, Kripalu Yoga Retreat in Summit Station, Pennsylvania, and Kripalu Yoga Ashram in Sumneytown, Pennsylvania. Living at the Summit Station Retreat, Bapuji broke his silence and began his darshans on May 22 at 6 am and 3 pm most days during the summer.

“The spiritual path that I teach is called Sanatan Dharma, which means the immortal religion or the religion of Eternal Truth. Only Truth is eternal, everything else is transitory, perishable. So the only religion is that of the eternal truth. Although the word “Dharma” is customarily translated as religion, in the phrase Sanatan Dharma it does not mean religion in the conventional sense of denomination, sect, or creed. Rather, it means the performance of actions that lead to the attainment of Supreme Truth, which we can call God.”

Departs Kripalu Yoga Ashram on June 11 to visit Yogi Shanti Desai’s Yoga Retreat in Ocean City, NJ. Travels to Toronto, Canada to visit Ma Om Shanti in July and on August 3 flies to St. Helena, CA to be with Yogeshwar Muni at “Kayavarohan West.” Returns to Kripalu Yoga Retreat, Summit Station, Pennsylvania, August 27.

On September 11, Bapuji took the vow of “mauna” (silence) and moved to the small retreat home of “Muktidham” at Kripalu Yoga Ashram in Sumneytown. He spends the majority of his time in seclusion.

1978  In January, he travels again to “Kayavarohan West” in California. On April 3, on his return from California, he visits the family of Ramesh and Neeta Panchal in Columbus, Nebraska. Visits Dinkerbhai and Sudhaben Patel April 8-11 in Waukegan, Illinois. Visits Ma Om Shanti July 22/23 in Toronto. He returns to Kripalu Yoga Ashram, where he remains in seclusion until he departs America in late September 1981.

“Here in America, I remain in seclusion. I don’t go anywhere. I have no connection with any country, province, district, village, or town. My only connection to the world is my meditation room. The two or three rooms I need for sadhana may be located in any country. I have no preference, but I must have seclusion.”

During his time in seclusion, Bapuji writes and focuses on his sadhana. He only speaks twice a year, on his January 13 birthday and on Guru Purnima in July. He comes out of Muktidham on Sunday afternoons for darshans but doesn’t speak.

“Great sage Patanjali, in his “Yoga Darshana” has considered the sadhaka following the path of “Ishwarpranidhana” (complete surrender to God) to be the quickest. I derived great solace from that statement. I have tried my level best to refrain from touring, public contacts, wealth, or fame. At the same time, I’ve always been careful to maintain the continuity of my sadhana. Now I am no longer impatient. I have surrendered my entire life to the Lord. I do not care whether I attain samadhi in this life or in some other life. I just enjoy my sadhana and that’s why I’m doing it. I have become an addict to sadhana.”

Resides in America for four years and four months. Due to challenges with health associated with intense sadhana, he left Amrit Desai’s Ashram on September 29 and returned to Mumbai, India, on October 1, 1981.

1981  Bapuji stayed in the home of Ramanbhai Patel in Borivali, an affluent coastal suburb of Mumbai. Even though he remains in semi-seclusion and continues with his sadhana and regular schedule, he gives darshan to a number of his devotees whom he has not seen for many years.

My Last Wishes

October 19

 

“My body is entering into a critical state day by day. I am not afraid of it, but at the same time I must consider the other side. If my soul leaves the body before the achievement, then send my body to Malav and bury it in any of the fields of Ambala Ishvara Patel. Construct a small temple. If my soul does not leave the body right now and does so in the future then also consider this my last wishes and inform Ambala Ishvara Patel’s family.”

November 18, “Bapuji is now established on the steady stage of nadi-shuddhi, and continuous shait-kumbhaka is happening. By that, whatever diseases are happening in the body, such as the swelling, will gradually decrease and the health will continue to increase. The old body will every day be dissolved and the new body will continue to emerge. When shait-kumbhaka reaches its ultimate stage, then kevala kumbhaka will begin. How much time this will take cannot be surmised, but now the process will begin to happen every day. The light has started appearing in the body.” ~ Narendra Joshi letter (an aspiring sannyasi).

During the third week of December, Bapuji began to experience some weakness and lower-side back pains. He states,

“This is my yoga and this is the reaction to my yoga. I have started kevala kumbhaka and so I should not be disturbed if one should see something unusual. You might see me as a dead person, but then also don’t disturb me. This kumbhaka can go on for two or seven or twenty-one days, so do not disturb the body.”

“A yogi attains a divine body purified by yogic fires at the end of the finale stage of Samadhi. The divine body is an external sign of the attainment of yoga. Pure mind and omniscience may reside in this divine body; the one who has not attained a divine body is not a yogi – he is a sadhaka only. Lord Krishna teaches in the Srimad Bhagavad Gita, Chapter 7, Verse 29:

 

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये |
ते ब्रह्म तद्विदु: कृत्स्नमध्यात्मं कर्म चाखिलम् || 29||

 

jarā-maraṇa-mokṣhāya mām āśhritya yatanti ye
te brahma tadviduḥ kṛitsnam adhyātmaṁ karma chākhilam

 

Those who take refuge in me, striving for liberation from old age and death, they know the Brahman, the individual self, and the entire field of karmic action.

 

That is, only that yogi who has crossed over old age and death by attaining a divine body, only he is a siddha yogi – one who is omniscient and the true knower of siddha yoga.”

 

December 24 Bapuji requested Gordhanbhai Patel to take him to Ahmedabad for more seclusion and peace. Gordhanbhai Patel had known Bapuji since the 1950s. Seclusion was not possible at Kayavarohan or Malav Ashram.

December 25 Because of his weakened condition, Bapuji was taken by ambulance from the home of Ramanbhai Patel to the Mumbai airport. To accommodate him, nine seats were removed from the plane. At approximately 7:15 a.m. he arrived in Ahmedabad and taken to a private bungalow Gordhanbhai Patel and his family had arranged. This family lovingly cares for him during his final days.

December 26-28 Bapuji continued his daily sadhana routine. Even though he grew gradually weaker, his mind remained alert and steadfast. Swami Vinit Muni, Shri Narendra Joshi and the Patel family attend to him.

Evening of December 28 Bapuji asked Vinit Muni for some milk. When it arrived, he asked Vinit Muni to help him sit up. As his body was raised, he said in a stressed voice to lie down again. Vinit Muni lowered him gently to his pillow. He explained that a sharp pain had occurred in his side. He described the pain as a current. He could not understand the source, the real cause. He said it was all sadhana, an internal process and not to worry. Bapuji did not complain of it further.

The hours were growing late but Bapuji doesn’t want to sleep. He requested Vinit Muni to remain with him. Both Vinit Muni and Narendra Joshi were attending to him alternately throughout the night. He was mostly lying down during this time, sometimes sitting. He talked for many hours with Vinit Muni about his sadhana and God. This was all he talked about except to joke with Vinit Muni, as was his joyful nature.

December 29

5:00 a.m. Bapuji requested Vinit Muni to leave the room saying it was time to meditate.

7:30 a.m. Bapuji drank some juice and shortly thereafter was carefully bathed.

10:00 a.m. to 1:00 p.m. He drank a little milk and talked coherently with everyone who was with him.

1:30 p.m. Bapuji requested Vinit Muni to help him to a seated position for meditation. As Vinit Muni was helping him sit, he stopped Vinit Muni saying that something was happening. Vinit Muni helped him lay back down. During this time he spoke less and seemed less alert.

3:30 p.m. Vinit Muni travels to the center of Ahmedabad to call Amrit Desai in America letting him know about Bapuji’s condition. The telephone call does not go through.

5:00 p.m. Narendra Joshi asked Bapuji if he wanted juice, and he said yes. He took about two ounces of pineapple juice. From this point on he appears to lapse into a semiconscious state.

6:10 p.m. While Narendra Joshi and Gordhanbhai Patel were with him, he began rapid heavy breathing. These were his last breaths. Bapuji transitions and enters Mahasamadhi: the highest final samadhi merging with the Absolute. He looked as if he was in deep meditation. The expression on his face was blissful.

 

In the aftermath of Bapuji’s Mahasamadhi

There were those in attendance who felt Bapuji may still be alive and in deep samadhi. Bapuji had told everyone not to disturb him or be afraid if he seemed absent from his body. Vinit Muni, Narendra Joshi and the Patel’s discussed what to do; whether to disturb him, or, as he so often said, not to disturb him. After a short time, they called two doctors to verify if Bapuji had indeed left his body. They administered oxygen with no response. Neither doctor was able to detect vital signs. Both declared he had died.

Some people were not prepared to accept this so the doctors said, “wait for two hours and you will see the body will become stiff.” Later that night another doctor was called, and still another, in the early morning of the following day. They were all of the same opinion. None, however, could explain the unusual absence of rigor mortis. Outwardly, he showed no signs of passing.

December 30

3:00 a.m. Swami Rajarshi Muni, Swami Kripalvananda’s first initiated sannyasin, arrives from Malav Ashram.

8:00 a.m. Large blocks of ice in trays were arranged in Bapuji’s room to keep it cool. By now, many heard that Bapuji had entered Mahasamadhi and were coming to have their last darshan. Bapuji was dressed in new sannyasa clothing, lying on soft thick padding on the floor. He was covered with his shawl and wore his pullover cap. Several said Bapuji looked peaceful and in bliss. Others described him in a state of meditation. Still others said how fresh his body looked and noted the absence of stiffness. Several remarked he may not have passed since there was no outward sign of death.

Vinit Muni knew he had passed but said it was important for others to see an outward confirmation that his body had indeed expired before he was buried. Many people who had been close to Bapuji arrived throughout the day and night. Mantra chanting was continuous.

11:00 p.m. Approximately 29 hours after Bapuji’s last breath, Rajarshi Muni, Vinit Muni and others began to notice the face and abdomen were beginning to swell, and an odor was coming out of the mouth. This was the confirmation of his passing that everyone would understand. At this time there is a decision to take Bapuji’s body to Kayavarohan. His body was bathed and freshly clothed. An ambulance arrived to drive Bapuji the two and a half hours to Kayavarohan.

December 31

1:30 a.m. Bapuji is taken to Kayavarohan and laid outside the Brahmeshvara Temple for the last darshan with his guru, Lakulisha. A dead body is not allowed in the temple. He was then moved to Ulka, his former residence, which is located behind the temple. Thousands came to receive their last darshan (antim-darshan) with their beloved guru. Later in the day, Bapuji was moved by ambulance to the village of Malav, a three-hour drive. Upon arrival, his body was placed on a bed of flowers in an open-air vehicle and driven through the town to Malav Ashram. The town’s residents received the last glimpse of their guru whom they had cherished and loved so deeply.

12:30 p.m.-2:00 p.m. For public viewing, and to receive their final darshan with Bapuji, his body was placed on the elevated bed of flowers in the small courtyard of Malav Ashram, right on the edge of town.

2:15 p.m. After the viewing, he was carried across the lane on the bed of flowers to a small field that was owned by Ambala Ishvara Patel. Brahman priests performed the rites of burial. The earthen grave with steps leading down to the burial spot was approximately 18’x10’x12’ deep. Swami Rajarshi Muni and Swami Vinit Muni sat on the earthen steps within the gravesite. It is their last darshan. Bapuji was seated in padmasana according to Vedic tradition. His Mahasamadhi was acknowledged in the newspapers of Gujarat State and broadcast on All India Radio.

January 13, 1982 In the village of Malav, sixteen days after Bapuji left his body, there is a large celebration to honor him as a great sadhaka, guru and humanitarian. Many thousands come to praise the greatness of his life.

“Wherever a lamp goes, it spreads light. Wherever a flower goes it spreads fragrance. Wherever we go we should spread love. We are devotees of God and God is love. We don’t have to say, “I love you,” to everyone. Just be kind, patient, tolerant, forgiving, and soft-spoken. This is the love adored by God.”

 

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Daily Schedule—Swami Kripalvananda (Bapuji)

The schedule that appears below represents how Bapuji spent his days for approximately 30 years, from 1950 to 1980.

 

3:00 a.m.  |  Swami Kripalu rises

3:00 – 3:30 a.m.  |  He showers, etc.

3:30 – 6:30 a.m.  |  Meditation

6:30 – 7:15 a.m.  |  Shower, then public darshan

7:15 – 8:30 a.m.  |  Writing

8:30 – 10:00 a.m.  |  Meditation

10:00 – 10:30 a.m.  |  Mealtime

10:30 – 12:00 noon  |  Writing

12:00 – 2:00 p.m.  |  Meditation

2:00 – 4:30 p.m.  |  Writing

4:30 – 9:00 p.m.  |  Meditation

9:00 – 3:00 a.m.  |  Sleep

 

During the time allotted for writing, Swami Kripalu wrote books and letters. All unexpected work, meetings, traveling, and reading was reserved for those times.

The meditation time scheduled eclipsed a full 11 hours to ensure 10 hours were always completed. If a special celebration or public appearance compelled Swami Kripalu to deviate from his normal routine, he would stay awake longer to make certain he had 10 hours for practice. During those meditation periods, Swami Kripalu would play the harmonium, chant, and surrender to the manifestations of Shakti. These kriyas continued even in sleep.

 

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