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Transmigration and Rebirth: The theory of karma is inseparably connected with that of transmigration, rebirth and liberation. Jains believe in rebirth untill the soul is liberated. The soul in bondage is reborn and its course in the world is determined by the past karmic particles adhering to it.
The soul has been in the world from beginningless time. Each stage in the process of transmigration begins with death. The Jain view asserts that at death the soul leaves the physical body behind, takes luminous and karmic bodies with it and transmigrates to a new physical body. This usually takes a minimum of one moment (samaya) and a maximum of five moments, and according to its karma, the soul acquires a new embodiment in one of the four possible destinies: celestial (deva); human (manusya); animal or plant (tiryanca); infernal (naraka).
Jain scriptures state that celestials may be reborn into two destinies, as humans or as animals, plants etc. Humans may be reborn in any one of the four destinies or achieve liberation. Animals and plants are also reborn in any one of the four destinies. Infernals can be reborn in two destinies as animals, plants etc. or as human beings.
Rebirth as a heavenly being or a human being is known as sadgati, while rebirth as an animal or plant or hellish being is known as durgati. The soul may be born in durgati as a result of demerit, but if the sufferings are observed with equanimity, and when the realisation of bad karma is exhausted, the rebirth could be into a better destiny.
Rebirth as a heavenly being: Restraint with desires, restraint-cum-non-restraint, the involuntary dissociation of karma and the austerities accompanied by a perverted faith or childish austerities' (baala tapa), lead to the influx of karma that leads to a celestial life. Right Faith leads to rebirth in a higher celestial life (Sarvathasiddhi 1960: 6.20-21).
Rebirth as a human being: An individual with a humble character, compassionate, partially restrained, detached attitude towards possessions and relationship, honest, straightforward, free from evil activities, and sorrowful meditation, and natural mildness attracts karma that leads to human rebirth (Sarvathasiddhi 1960: 6.17-18).
Rebirth as animal, bird, fish, insect, plant, bacteria or virus: Unethical behaviour, sorrowful meditation on health, diseases, possessions and relationship, engrossment in sensory pleasures and activities are the causes of the influx of karma that leads to rebirth as an animal or plant (tiryanca). Individuals in this group have little restraint and are engrossed in behaviour concerned with attraction, aversion and infatuation. Deception, passions, falsehood, fraud and non-restraint lead to rebirth in this destiny. One is free to alter this destiny through personal effort for a better rebirth. Mahavira was a lion in an earlier birth, but by self-effort he became a tirthankara.
Rebirth as an infernal being: Behaviour and thoughts about sin, violence, falsehood, theft, preservation of artefacts of enjoyment and possessions at any cost, excessive infliction of pain and attachment cause the karma that leads to rebirth in the infernal regions.
Volitional states and karma: Jain texts describe five types of volitional states or the true nature of living beings, which affect the shedding of karma. They are dependent upon austerities and resultant lesyaas (aura). They are:
'suppressed' (aupasamika): the karmic matter is not extirpated but is still present. This is due to austerities undertaken without knowledge or understanding.
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