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Classification and Life Cycle of Living Beings : 437
24. (b) Divānacanda : Darsana-Sangraha, U. P. Publications,
Lucknow, 1958, p. 220. Generally the conceived body is taken to be non-living by religionists and philosophers. There is, therefore, a problem to explain the livingness during embrgo or zygote stage. The Vedics believed that when a worldly being dies, the winds coming out of the dead move to transitional realms wherefrom they come to the earth through rains, get absorbed by plants eaten by males. Their semen, thus, has the livingness passing to the females through intercourse. The Buddhas presume the potential or rebirth linking consciousness of the dead arises at the precise moment of conception. The Jainas seem to have better face. They hold that the living one has a bonded life-span Karma and destinity during his third or last part of current life and as soon as he dies, his subtle Kārmic-luminous body moves to the requisite place of conception within 1-3 samayas. The transmigrating entity does not require much time to decide his next fate. - O'Flaherty : Karma and Rebirth in Indian Tradition,
MLBD, Delhi, 1983, p. 221, p. 229. 25. Pujyapāda : Sarvārtha-siddhi, p. 134. 26. iśvarakrsna : Sānkhyakārikā, p. 76, p. 104. 27. Kaņāda : Vaiseșika Sūtra, pp. 288-289 28. Pujyapāda : Sarvārtha-siddhi, pp. 134-135. 29. Bhagavati -1, Jaina Bhavana, Calcutta, 1973, pp. 185-187. 30. Bhatta Akalanka : Rājavārttika-1, pp. 134-135. 31. Shyāma Arya :Prajñāpanặ-1, pp. 80-90. 32. Tandulaveyaliya; S. Hitakarani Sansthan, Bikaner, 1949,
pp. 6-16 33. Bhagavati-1, Jaina Bhavana, Calcutta, 1973, pp. 185-187. 34. Pūjyapāda : Sarvārtha-siddhi, pp. 134-135. 35. Ibid, pp. 134-135. 36. Jinendra Varni : Jainendra Siddhānta kośa-2, p. 334. 37. Battakera : Mūlācāra, pp. 186-190.
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