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would seem to depend on the nature of the thoughts and feelings actually prevailing in the mind at the moment of death, so that where these are characterized by tranquillity, self-knowledge, and veneration for the Tirthankaras, Liberated Ones, Saints and Scripture, the conditions of rebirth will be of the most auspicious and the least undesirable type; and vice versa. It would thus seem that the two psychical or psychological factors which play the greatest part in the determination of the nature of the future re-incarnation are character and feeling, the former determining the gati, and the latter the actual grade of beings in the particular gati. The sadhu, therefore, does not suffer death to come to him unprepared, but detemines to control his disposition and inner feeling both. The former is altered by the acquisition of Right Faith and illumined with the light of Right Knowledge, and the latter is controiled by the rules of constituting Right Conduct. Hence, where Right Faith is acquired too late, that is to say after the type of the gati has been fixed for the future rebirth, it is powerless to replace it in that very life, though, short of this, it will do much to modify, for the better, the nature of the conditions of existence within it. This is because the stamp of disposition once firmly impressed on the kārmaṇa-sarira (an invisible inner body which is the repository of character) is indelible for that life, though capable of modification by subsequent deeds to a very great extent. Thus, if a person has already incurred the liability to be reborn in the tiryañca gati that embraces all forms of the mineral, the vegetable and the animal kingdoms, and
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