The Doctrine of the Jainas, Described after the Old Sources c8.206

c8.206

§90. *Āuya* does not mean lifetime, though long (*dīha*) and short (*appa*) *āuya* both depending on moral conduct (Viy. 225 b) are spoken of. It rather refers to some material quantity of life (Viy. 215 b) which materializes as Karman during consumption. In correspondence herewith, except with humans and animals, life painlessly comes to an end by itself. With these humans and animals there may happen a greater consumption, and thus the amount of life may run out more quickly than it ought to do normally. T. 2, 52 calls it *apavartana* by which we have to understand the above mentioned *oyaṭṭana*. It is brought about by the *uvakkama* (Viy. 795 b, specialized *Ṭhāṇ.* 220 b), i.e. the premature materialization which may be rendered as "cause of death" (JACOBI on T. 2, 52). Its originator is either the being itself or somebody else. Gods and beings of hell are *niruvakkam’āuya*, as has been pointed out before. It need not be explained that the class and the stage of the being is, so to speak, imprinted (*nihatta*, *niṣikta*) on the soul by the *āuya-bandha* and that by causing in it the duration, the dimension, the energy and the occupation of space of the bound Karman it is six-fold for that reason (*jāi-* etc. *-nāma-nihitt’-āuya*),² (Viy. 279 b—Pannav. 217 a—Ṭhāṇ. 376 b—Samav. 147 b) nor need it be pointed out that the palpability of the life Karman is strong and uniform from the completed reincarnation onward (Viy. 304 a). Apparently it was necessary to stress that an *āuya* of the future has to be distinguished from such as is consumed in the present. The former is operated in this world (*iha-gaya*), and it is wrong to assume that it should show up in the moment or even after the completion of the reincarnation (Viy. 304 a); it remains untouched before the effective power becomes active (se purao kaḍe ciṭṭhai, Viy. 747a). If dissenters hold the view that the soul effects (Viy. 98 a) and feels (Viy. 214 a) the quantity of life of both this world (iha-bhaviy’āuya) and the world beyond (para-bh. ā.), we are bound to say that the opposite is true in that only the one of both is effected and felt.