iv. 5). Candrakirtti's interpretation of "bhava"
as Karma (_punarbhavajanakam karma_) seems to me to suit
better than "existence." The word was probably used rather
loosely for _kammabhava_. The word bhava is not found in the
earlier Upani@sads and was used in the Pali scriptures for the
first time as a philosophical term. But on what does this
bhava depend? There could not have been a previous existence
if people had not betaken themselves to things or works they
desired. This betaking oneself to actions or things in accordance
with desire is called upadana. In the Upani@sads we read,
"whatever one betakes himself to, so does he work" (_Yatkraturbhavati
tatkarmma kurute_, B@rh. IV. iv. 5). As this betaking to
the thing depends upon desire {_t@r@s@na_}, it is said that in order
that there may be upadana there must be tanha. In the Upani@sads
also we read "Whatever one desires so does he betake
himself to" (_sa yathakamo bhavati tatkraturbhavati_). Neither
the word upadana nor t@rs@na (the Sanskrit word corresponding
______________________________________________________________________
[Footnote 1: The attempts to prove the doctrine of rebirth in the Hindu
philosophical works such as the Nyaya, etc.
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