Talk:Destination as a Choice made by the Jīva
As the Jīva assumes its next body due to prior Karma and so on, it might be helpless during transmigration as to how and in which species or state it will be reborn. But in reality, life is about choices. What we call fate is nothing but an effect of our prior Karma-s, whether done in our present life, or previous lifetimes.
The results of one’s actions result arise from both one’s fate as well as from the efforts of actions performed currently. Of these, fate is nothing but a manifestation of the fruit of actions performed in a previous embodied existence (i.e., previous life). Yājnavalkya Smriti 1.349
Some people believe that fruits (i.e., one’s current situation) are a result of fate, some blame luck or chance, some think that time (or circumstance) is the cause whereas others believe that it is due to one’s deeds. Some wise men think that a combination of these all (fate, luck or chance, time or circumstance, and one’s previous deeds) are responsible for our current situation. Yājnavalkya Smriti 1.350
But just as a chariot cannot move with just one wheel, likewise fate cannot also result without a (prior) action. Yājnavalkya Smriti 1.351
Therefore, one cannot complain about being born in specific states and circumstances because our present body at the time of birth is a result of the choices that we made in our previous life. For this reason, the Upanishads often present rebirth into a body that the disembodied ātmā (enveloped with the Puryaṣhṭaka) chooses for itself-
The embodied ātmā (Jīvātmā), according to its qualities, chooses many shapes – gross and subtle (upon rebirth). Having himself caused his union with these bodies, through the qualities of his acts and the qualities of his bodies, he is seen as different from other jīvātmans. Shvetāshvatara Upanishad 5.12 The point of his heart becomes lighted up and by that light, the self departs either through the eye or the head or through other apertures of the body. And when he thus departs, life departs after him. And when life thus departs, all vital breaths depart after it. He becomes one with intelligence. What is intelligence departs with him. His knowledge and his work take hold of him as also his experience. Just as a leech (or caterpillar) when it has come to the end of a blade of grass, after having made another approach (to another blade), draws itself together towards it, so does this self, after having thrown away the body, and dispelled ignorance, after having another approach (to another body) draw itself together (for making the transition to another body). And as a goldsmith, taking a piece of gold turns it into another, newer and more beautiful shape, even so, does this self, after having thrown away this body and dispelled its ignorance, make unto himself another, new and more beautiful shape like that of the fathers or the Gandharvas, or of the gods or Prajāpati or of Brahma or other beings. Brihadāraṇyaka Upanishad 4.4.2
During the process of death, the Jīva gets an inkling of a future form that is fashioned by its Kārmic effects or Vāsanā-s before it leaves its dying body. This is explained by the analogy of the leech in the Upanishadic passage cited above. When this Jīva along with its Puryaṣhṭaka then enters a suitable fetus per these same Vāsanā-s, it starts molding the fetus as the latter grows into a form that the Jīva had foreseen during the death of its previous body. This is explained with the example of the goldsmith in this Upanishadic passage.
In the later Purāṇic literature too, numerous suggestions are made regarding humans of different temperaments taking on bodies more suitable to their dominant nature in their next life. For example, an extremely violent and cruel person is said to be reborn in a species like the tiger.