If the vijnana had not entered
the womb then no namarupa could have appeared [Footnote ref 3].
This chain of twelve causes extends over three lives. Thus
avidya and sa@mskara of the past life produce the vijnana, namarupa,
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[Footnote 1: The deities of the gardens, the woods, the trees and the
plants, finding the master of the house, Citta, ill said "make your
resolution, 'May I be a cakravartti king in a next existence,'"
_Sa@myutta_, IV. 303.]
[Footnote 2: "_sa cedanandavijnana@m matu@hkuk@sim navakrameta, na tat
kalalam kalalatvaya sannivartteta_," _M. V._ 552. Compare _Caraka,
S'arira_, III. 5-8, where he speaks of a "upapiduka sattva" which
connects the soul with body and by the absence of which the character
is changed, the senses become affected and life ceases, when it is
in a pure condition one can remember even the previous births;
character, purity, antipathy, memory, fear, energy, all mental
qualities are produced out of it. Just as a chariot is made by the
combination of many elements, so is the foetus.
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