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DOCTRINE OF TRANSMIGRATION: COROLLARY....
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Vigraha-gati typically occupies only a single moment, then the question arises how the "choice” of exactly appropriate circumstance for the next birth could possibly be made in so short time. (In this connection, in Hindu rebirth processes the gandharva's lengthy “search” for a proper birth environment is required) Jainas have dealt with this problem by positing the existence of a unique factor, the so-called āyuşya (longevity) karma.
The 'āyusya-karmas' function in a most unusual manner. Every other sort of karma in Jaina system is said to be in constant bondage (bandha) and fruition (anubhāga) relationship with the soul. For example some nāma-karma, is at every moment being bound, to come to fruition at some future time, whereas other karmas are at every moment producing their result and falling away (nirjarā) from the soul. Āyusya-karma*, however, is bound only once in a given lifetime, and its fruition will apply only to the very next life. And it is the nāma-karma that determines next existence in rebirth before the moment of death, and hence there is no search during the vigraha-gati, since all choices have already been made. The Āyuşyakarma, as per, Jaina teachers, is fixed during the final third of present life time, and that indeed it will often not occur until death is very nearly at hand.
Thus the devout Jaina is encouraged to pay ever more strict attention to his religious vows and duties, as he grows older. It must be emphasized here that one is not aware of the moment at which the Āyusya-karma is fixed; thus it will behoove him to live until his last breath as if it were still possible to influence the specific outcome, as to next rebirth and it existence.
In Jaina practice of “Sallekhanā4°mendicant of advance age may undertake a ritual fast ending only in death, to face his final moments in a state of absolute tranquility, free of desire, fears or other strong volitions. The fixing of Ayusya-karma under such a
* Tattvārtha-sūtra, VIII.21, Sarvārthasiddhi, VIII.20 40R. Williams, "Jaina Yoga”, P-166-172, Srāvakaprajñapti, 382
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