im 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.]

[Footnote 3: _Madhyamaka v@riti_ (B.T.S. 202-203). Poussin quotes from
_Digha_, II. 63, "si le vijnana ne descendait pas dans le sein maternel
la namarupa s'y constituerait-il?" Govindananda on S'a@nkara's commentary
on the _Brahma-sutras_ (II. ii. 19) says that the first consciousness
(vijnana) of the foetus is produced by the sa@mskaras of the previous
birth, and from that the four elements (which he calls nama) and from that
the white and red, semen and ovum, and the first stage of the foetus
(_kalala-budbudavastha_} is produced.]

92

@sa@dayatana, spars'a, vedana, t@r@s@na, upadana and the bhava
(leading to another life) of the present actual life. This bhava
produces the jati and jaramara@na of the next life [Footnote ref l].

It is interesting to note that these twelve links in the chain
extending in three sections over three lives are all but the
manifestations of sorrow to the bringing in of which they naturally
determine one another. Thus _Abhidhammatthasa@ngaha_
says "each of these twelve terms is a factor. For the composite
term 'sorrow,' etc. is only meant to show incidental consequences
of birth. Again when 'ignorance' and 'the actions of the
mind' have been taken into account, craving (_t@r@s@na_), grasping
(_upadana_) and (_karma_) becoming (_bhava_) are implicitly accounted
for also. In the same manner when craving, grasping
and (_karma_) becoming have been taken into account, ignorance
and the actions of the mind are (implicitly) accounted for, also;
and when birth, decay, and death are taken into account, even
the fivefold fruit, to wit (rebirth), consciousness, and the rest are
accounted for. And thus:

Five causes in the Past and Now a fivefold 'fruit.'

Five causes Now and yet to come a fivefold 'fruit' make up
the Twenty Modes, the Three Connections (1. sa@nkhara and
vinnana, 2. vedana and tanha, 3. bhava and jati) and the four
groups (one causal group in the Pas