ises
the complexes. In the _Compendium_ it is translated as will, action.
Mr. Aung thinks that it means the same as karma; it is here used
in a different sense from what we find in the word sa@nkhata khandha
(viz mental states). We get a list of 51 mental states forming sa@nkhata
khandha in _Dhamma Sangam_, p 18, and another different set of 40 mental
states in _Dharmasamgraha_, p. 6. In addition to these forty
_cittasamprayuktasa@mskara_, it also counts thirteen
_cittaviprayuktasa@mskara_. Candrakirtti interprets it as meaning
attachment, antipathy and infatuation, p 563. Govindananda, the
commentator on S'a@nkara's _Brahma sutra_ (II. ii. 19), also interprets
the word in connection with the doctrine of _Pratityasamutpada_ as
attachment, antipathy and infatuation.]

[Footnote 2: _Samyutta Nikaya_, II. 7-8.]

[Footnote 3: Jara and marana bring in s'oka (grief), paridevana
(lamentation), duhkha (suffering), daurmanasya (feeling of wretchedness
and miserableness) and upayasa (feeling of extreme destitution) at
the prospect of one's death or the death of other dear ones. All
these make up suffering and are the results of jati (birth). _M. V._
(B.T.S.p. 208). S'a@nkara in his bhasya counted all the terms from
jara, separately. The whole series is to be taken as representing
the entirety of duhkhaskandha.]

87

enunciated in the Upani@sads. The B@rhadara@nyaka says that just
as an insect going to the end of a leaf of grass by a new effort
collects itself in another so does the soul coming to the end of
this life collect itself in another. This life thus presupposes
another existence. So far as I remember there has seldom been
before or after Buddha any serious attempt to prove or disprove
the doctrine of rebirth [Footnote ref 1]. All schools of philosophy
except the Carvakas believed in it and so little is known to us of
the Carvaka sutras that it is difficult to say what they did to
refute this doctrine. The Buddha also accepts it as a fact and does
not criticize it. This life therefore comes only as one which had an
infinite number of lives before, and which except in the case of
a few emancipated ones would have an infinite number of them
in the future. It was strongly believed by all people, and the
Buddha also, when he came to think to what our present birth
might be due, had to fall back upon another existence (_bhava_).
If bhava means karma which brings rebirth as Candrakirtti takes
it to mean, then it would me