Hinduism advocates a cyclic theory of creation. Srishti (creation), sthiti (preservation or sustenance), and pralaya (dissolution) occur in a cyclic order eternally. Pralaya, the dissolution of the created universe, is also called ‘paranta,’ meaning ‘the great end.’ In contrast, the dissolution or death of an individual’s body is termed ‘aparanta,’ meaning ‘the little end.’ Aparanta Jnana is thus the knowledge of one’s death.
Can one acquire this knowledge in advance? If so, how? Sage
Patanjali addresses this intriguing question in his esteemed work, the Yoga
Sutras (3.22). According to Patanjali, if a yogi achieves samadhi (perfect
concentration culminating in a superconscious experience) focused on the karma
that brought him into existence in the present life, he can intuitively
perceive when it will conclude. This grants him direct knowledge of the time,
place, and manner of his death.
A yogi can also attain this knowledge without samadhi on his
karma, simply by observing the arishtas (portentous phenomena) such as not
hearing the usual internal sound when the ears are closed, or seeing deceased
ancestors or supernatural beings. Although these arishtas can be noticed by
ordinary people, only the yogi can interpret them accurately and draw correct
conclusions.
This advanced knowledge of one’s own death is significant in
Hindu philosophy and spiritual practice. It is not seen as a morbid curiosity
but as a profound understanding that enables the individual to live a more
purposeful and detached life. By recognizing the impermanence of the physical
body, one can focus on spiritual growth and liberation (moksha). The yogi,
through this insight, can prepare for death with serenity and awareness,
transcending fear and attachment.
The concept of Aparanta Jnana underscores the deep
interconnection between life and death in Hindu thought. It highlights the
importance of self-awareness and spiritual discipline in achieving higher
knowledge and liberation