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22nd Sutra of the Vibhuti Pada is
सो॒पक्र॒मं नि॒रु॒पक्र॒मं च कर्म तत्सं॒य॒माद॒प॒रा॒न्तज्ञा॒नमरि॑ष्टेभ्यो॒ वा ॥ ३.२२॥
sopakramam nirupakramam ca karma tat saṃyamād aparānta jñānam ariṣṭebhyo vā
Sopakramam, nirupakramam, sopakramam means fast in result, quick result, producing quick result, fast result upakramam, sopakramam it is, nirupakramam is delayed result, producing result in a slow fashion, delayed result, ca and, karma at, tat saṃyama, saṃyama on it. Aparānta, aparānta ultimate end, apara is ultimate, the final, anta end, the final end, that is death, jñāna is the knowledge, ariṣṭa is evil, of course vā means or. In this particular sutra, the knowledge of the death or the timing of the death will be known by performing saṃyama on actions which will produce quick results and actions which produce slow results, this is the vibhūti. Timing of the death will be known by performing the saṃyama on actions which produce fast results and actions which produce slow results, karma it is, or ariṣṭas, evil omens, evil signs. A little simple explanation is needed to understand it, how we can know our time of death. Patañjali beautifully tells it, how scientific, nicely he presents it, to know the time of death.
It is said that Swami Vivekananda circled a particular date, 4th of July in a calendar and many people whom we say generally advanced, spiritually, advanced sādhakas they know, they express, they say or they get prepared for a smooth passage to leave this body or allow this body to leave they just drop it, like a snake drops its skin or as a famous mantra is there - tryambakaṃ yajāmahe sugandhiṃ puṣṭi-vardhanam urvārukam iva bandhanān mṛtyor mukṣīya mā'mṛtāt.
This particular sutra emphasizes, presents that we will be able to or the sādhaka will be able to know the passage of his body, the time of his death, when will it come by performing the saṃyama on the karma of his own karmas which are producing quick results and which are producing slow results. This seems to be little different, so a little explanation is needed karmas are two types, all our works are two types, all our actions are two types those actions which produce quick results, there are actions which produce slow results. Suppose we have to cover a distance, say 100 meters, 200 meters we have an option or there are two types of karmas, actions one is you run fast or you walk slowly so walking slowly, reaching the destination is an action which will produce a result in a delayed way, same thing if you walk or run, it will be faster exactly, travelling by a cycle, travelling by a scooter, travelling by a car or flying so all our actions, not only covering a distance because easily understandable this example has been given all actions, these two types are there. Suppose a cloth, a wet cloth is there if you spread the wet cloth, it will dry faster if you don't spread it and keep it as it is, it will dry but it will take long time and similarly a huge dried hay, grass is there and if the whole thing is combined, set fire, the result is faster but if you spread the same amount of grass loosely, it will take long time. So in our own life, our own actions which are fast doing, fast results producing quick results and producing delayed results performing saṃyama on that, aparānta jñāna will come and that is how the vibhūti is told beautifully, nicely. And a rapid and slow, that is the type of two actions the karma has two actions, two types, two qualities, two varieties and the karma which fructifies as life span is of two kinds and that will bring the result quickly and that which brings the result slowly, retarded result and yes definitely, if the saṃyama is performed on these qualities, characteristics of that the length of the life and the timeline of the life we will know the knowledge of the end of life.
So this karma which determines the length of the life in one particular birth is two kinds and from saṃyama on them, there is knowledge of one's own final passing this is the sutra gives this particular vibhūti.
And of course there is another way of knowing the final, the aparānta that is by ariṣṭa, evil omens, amaṅgala omens, visions, happenings which are amaṅgala. Traditionally it is said that if you close the ears, if you don't hear any sound it is said that death is nearing and the vision is confused, it's a bad omen, ariṣṭas. So by these two methods, two ways saṃyama on the sopakarma and nirupakarma or saṃyama on the ariṣṭa the knowledge of the death, aparānta comes.
This is the vibhūti in this particular sutra which is explained. Swami Vivekananda again summarises masterly about this particular sutra in Rāja Yoga “When the yogi makes a saṃyama on his own karma upon those impressions in his mind which are now working and those which are just waiting to work he knows exactly by those that are waiting when his body will fall he knows when he will die, at what hour, even at what minute.” That's why Swami Vivekananda could have predicted and marked his day of passing, the 4th of July, it is possible for everybody this also shows at what stage Swami Vivekananda reached in this sādhana of yoga. Let us see other sutras.
To Be Continued.. ---------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/_mJ6OHxecpI?si=zrcObjx-cUkwOWwF
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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