________________
:
[ 239 ]
and corresponding to the birth to be attained. All this happens on the basis of lambana (a) before the choice of the dying man. Oaly that karma which is capable of causing re-birth appears to a particular door (a) in order to beget itself again as a nimitta.
This is the way in which before the dying man, after the termination of dying vithicitta or on the exhaustion of Bhavanga (3), there appears the cyuticitta (af) i. c. in the last state of the citta in the present life emerges and merges.
After the lapse of Avasana (a) of the cyuticitta immediately after it depending on the lambana of the dying citta there arises the pratisandhi-citta which connects one birth with another. This is established in the next bhava i. e. life.
This pratisandhicitta abides in the world of desires (Kamaloka or in the world of form (Rupaloka ) but not in the world of the formless or Arapiloka. The pratisandhicitta (afaafafaa ) is produced from these samiskāras which are quoted by avidya and which have their roots in Bhavatṛṣpa which as far example are supported by samprayukta caitasika, touch (sparśa), vedanā etc. and which are the field (adhisthāna kṣetra) of sahajāta nāma and rupa ( नामरूप )
KARMA AND LIFE
जीवन
प्रवर्तन
प्रतिसन्धि
The period of pravarttana is from the moment next to a pratisandhikṣapa a cyutiksana of that life (bhava). The pratisandhikṣana after the cyutikṣapa is known as pratisandhikala. The function of the citta during pravarttana kāla is shown as Vithicyutta. The function of citta during pratisandhi time has been given as Vithiyukta. The pratisandhicitta is Vithimukta. The account of the praticandhikāla requires2
v
1. Abhidharmartha Samgraha chapter IV. 2. Abhidahmartha Samgraha V
