PATISANDHI* IS THE formation of cittas, cetasikas and rupa in a new existence, in accordance with one's kamma. It is, in common usage, conception in the mother's womb. The literal meaning of patisandhi in Pali is 'formation in connection' at the termination of old existence.

Note:

*Patisandhi - lit. 'Reunion, Relinking' i.e., Rebirth is one of the 14 functions of consciousness (vinnana-kicca). It is a kamma-resultant type of consciousness and arises at the moment of conception. Immediately afterwards it sinks into the subconscious stream of existence (bhavanagasota) and conditioned there by ever and ever again, corresponding states of subconsciousness arise. Thus it is really Rebirth Consciousness that determines the latent character of a person (Buddhist Dictonary Nyantiloka).

THE FOUR TYPES OF PATISANDHI

Due to corresponding kamma, there are four types of patisandhi:

1. Opapatika patisandhi (sponteneous rebirth)
2. Samsedaja patisandhi (born or arisen from moisture)
3. Andhaja patisandhi (oviparous)
4. Jalabuja patisandhi (born from a womb, viviparous)

1. OPAPATIKA PATISANDHI (SPONTENEOUS REBIRTH OR
REBIRTH AS A WHOLLY MATURE BEING)

Deva, Brahmas, sinners in hell, petas (hungry ghosts) and asurakaya (demons) are reborn as mature grown-up beings without passing through foetal and infant stages. They do not come out from mother's wombs. They appear together with their patisandhi citta right at their dwellings, i.e. celestial mansions, forests, mountains, streams or oceans. The first human beings were born in this way when this kappa (world-cycle) was formed. They suddenly took their human form without the necessity of conception. This is known as opapatika patisandhi or upapat patisandhi.

2. SAMSEDAJA PATISANDHI
 (BORN OR ARISEN FROM MOISTURE)

Some sentient beings take rebirths in places where the foetus could cling to. Larvae hatch and grow up in decaying organic matter. Queen Padumavati was conceived in a lotus blossom and Queen Veluvati in the hollow of bamboo plant. Cincamana who slandered the Buddha took rebirth in a tamarind tree. Most insects belong to this type of patisandhi, but human exceptions are not a few in number.

3. ANDHAJA PATISANDHI (OVIPAROUS)

Beings who are hatched out of eggs such as birds and fishes belong to this  type of rebirth. In the Jatakas we read about some human males marrying female nagas bearing forth human offspring by means of Andhaja patisandhi.

4. JALABUJA PATISANDHI (BORN FROM A WOMB OR VIVIPAROUS)

This class of patisandhi includes humans and other mammals. They all are born from the wombs of their mothers. Inferior Devas such as Bhuma Devas and Rukkha Devas sometimes take jalabuja patisandhi. Both andhaja and jalabuja types are collectively termed gabbhaseyyaka (those who are born from wombs).

THE THREE CAUSES OF PATISANDHI

Living beings born out of samsedaja and opapatika patisandhi have no parents at all. They are born only out of the power of their own kamma. For gabbhaseyyaka beings, who are born only after being conceived in the mother's womb, a question arises: "How does conception take place?"

The three necessary conditions for conception are (a) the mother-to-be must had menstruation just recently, (b) there must be sexual union and (c) the child-to-be must have died in his previous existence.

Pregnancy usually takes place within seven or fifteen days of sexual union between parents.

SOME STRANGE CASES

Although there is no sexual union between parents, there can be pregnancy in some strange cases. The Bodhisatta Suvannasama takes patisandhi in his mother's womb when his father caressed her navel with his palm just after her menstruation. The mother of King Chandhapajjota felt sensual pleasure when a centipede crept across her belly just after menstruation and later she was pregnant. A pond heron or bittern, feeling pleasure from southern breeze at the beginning of monsoon, becomes pregnant. In the time of Buddha a bhikkhuni became pregnant when she swallow the semen from her own ex-husband monk's robe. After drinking urine containing the semen of a hermit, a doe got pregnant and gave birth to a son Issisingha. There are some exceptionally singular cases of pregnancy.

THE CLEAR KALALA FLUID

With the occurrence of patisandhi citta and corresponding cetasikas, there comes into being a minute matter called kalala-rupa in the form of a clear fluid. This matter takes the form of a droplet the size of a drop of oil clinging to the trip of a hair of a damsel from the Northern Continent. This kalala droplet (the very first stage of formulation of foetus) is formed by the kammic forces of past deeds. It is neither semen nor ovule of his parents, they are supporting agents of this kalala.

THE SUPPORT OF SEMEN AND OVULE

A kalala droplet is produced by produced by a child's past kamma but parents' semen and ovule are essential supports for pregnancy to take place. The kalala droplet is like the seed; semen and ovule are like the moist sail or swamp; past kamma is like the farmer. Therefore a clean ovary and healthy semen and ovule are essential. Otherwise the foetus cannot develop into a healthy baby.

Reptiles, especially iguanas living in red-soil burrows are red and those in block-soil burrows are black. In like manner, a baby inherits the genetic features of parents transmitted through the semen and ovule on which the foetus relies for full development; hence the resemblance between off spring and parent. Even mentalities and character including intelligence can be handed over to the child.

These similarities or resemblance are due to genetic transfer during the foetal stage. And another reason is that the child, being brought up in the same family environment, emulates the behaviour, mentality and style of the parents. So good, civilised children are born of worthy and virtuous families while villainous children come from vile and depraved families. Therefore both parents to be of virtuous blood for the child to be worthy one. The kalala droplet which is cultured in pure healthy semen and ovule will produce the best off spring.

THE FOUR TYPE OF INDIVIDUALS (PUGGALA)

1. Dugati ahetuka puggala
2. Sugati ahetuka puggala
3. Dvihetuka puggala
4. Tihetuka puggala

Note:

Hetu - Six roots or base as moral condition of good and bad kamma viz lobha, dosa and moha for evil deeds; aloba, adosa and amoha for good deeds. Ahetu, Dvi or Tihetuka - having or accompanied by 2 or 3 or no root conditions.

1. DUGATI AHETUKA PUGGALA

Some individuals take patisandhi in woeful, unhappy abodes called Apaya. Such beings are known as dugati ahetuka puggala - beings in woeful planes without concomitant of non-greed (alobha), non-hatred (adosa) and non-delusion (amoha) accompanying their birth-consciousness.

These types can also be found in the human world and in the minor Deva realms; they are called sugati ahetuka punggala - beings in good planes without concomitant of non-greed, non-hatred, non-delusion accompanying their birth consciousness.

2. SUGATI AHETUKA PUGGALA

a. Human Being

In this world there are some persons with sugati ahetuka patisandhi citta - birth-consciousness of beings in good planes not accompanied of alobha, adosa and amoha. They are very weak kusala and so are born blind, dumb, deaf or idiotic. Some are born sexless; some as bisexual beings.

b. Deities

Due to weak wholesome deeds some are reborn with sugati ahetuka patisandhi citta as Devas but without power and without worthy dwellings. They have to seek shelter near the mansions of higher Devas such as Bhuma Devas or Rukkha Deva. They are never well fed and have to survive on leftovers thrown away by people. Sometimes they scare women and children so as to exhort food from them and live on food offered to propitiate them. Such poor Devas lead miserable life though they belong to the Catumaharaja plane. Just as there are intelligent individuals among poor human beings, so also there may be among poor Devas who are not ahetuka or tihetuka individuals (see example below). Some poor Devas are known to achieve Magga and Phala during the time of the Buddha.

3. DVIHETUKA PUGGALA

In the chapter on dana we have explained dvihetuka ukkattha kusala and tihetuka omaka kusala etc. Some persons are reborn as human and Devas for their good deeds without the accompaniment of amoha (insight knowledge) or even with amoha the deed was done with weak cetana or some dissatisfaction, they are endowed with only two hetukas in their patisandhi cittas - alobha and adosa. Hence they become dvihetuka individuals.

The two types of ahetuka puggala and dvihetuka puggala have very feeble patisandhi and have no opportunity to attain jhana, Magga or Phala in the present life. But they can become tihetuka persons in the next life if they meditate kammatthana and follow the virtuous path. Therefore they should endeavour to practise bhavana in this life so as to make it a habit in future lives.

4. TIHETUKA PUGGALA

Due to tihetuka kusala citta (already explained in the chapter on dana), one can be reborn in the human world or in the abode of Devas, as a tihetuka individual who is intelligent and wise and can achieve jhana, if they try for it. They can also attain Magga and Phala if they become accomplished in parami perfections. Today we can find quite a number of tihetuka persons. Only laziness and lack of discipline prevent them from becoming ariya persons. Thus due to difference in their patisandhi cittas, there happen to be four types of persons - duggati ahetuka, sugati ahetuka, dvihettuka and tihetuka.

THE EIGHT TYPES OF ARIYA (NOBLE)

1. Sotapatti magga puggala
2. Sotapatti phala puggala
3. Sakadagami magga puggala
4. Sakadagami phala puggala
5. Anagami magga puggala
6. Anagami phala puggala
7. Arahatta magga puggala
8. Arahatta phala puggala

Tihetuka persons can become Sotapatti magga punggala, if and when they achieve sotapatti magga. In the same way if and when tihetuka persons achieve sotapatti phala, they became Sotapatti phala punggala. As they rise higher in their achievement, in order of ascending merit (3) to (8).

The eight type of individual is called am Arahat. Pecceka Buddhas and Buddhas are Arahats with very special Nana (insight-wisdom).

KAMMA IS OUR TRUE PARENTS

One's own deeds determine one's patisandhi citta and thus one's destiny also. Kamma determines your next existence not only to differ in patisandhi at the start, but also in physical appearance in status of parentage, status of wealth, etc.

Let us compare two persons. One had done good deeds eagerly with intelligence while the other did not; or if he did he was not very willing. When they die and are reborn in this human world, the former will be conceived in the womb of a well-to-do mother who cares for her pregnancy in a proper way. The latter will be conceived in a poor mother who does not know how to care for the pregnancy. So even at the time of pregnancy there are vast differences between the two babies. At the time of birth too, the former will be born comfortably while the other with much pain and difficulty. After birth the differences become more and more pronounced. The disparity becomes greater in due course. The rich child is well brought up and educated whereas the poverty-stricken child will experience just the opposite. To sum up, the former will live a life of luxury - cared for and loved by grand parents, and all relatives - whilst the latter will have to struggle strenuously for his survival.

CONCLUSION

At just mentioned, the kamma deeds done in the past greatly influence the destiny of a person right from infancy. Knowing the different effects of kamma, we should not blame the people who favour only the rich and the powerful. Fortune favours the wealthy. So you should only blame your ignorance and past misdeeds and try your best to become the prosperous, the virtuous through performing wholesome deeds.

Being envious or jealous of the well-to-do without striving for yourself is fruitless stupidity. Envy and jealousy will serve only to drag you down into the chasm of suffering to meet more misery in the future existences.

May all readers of this book and all my friends and acquaintances commence endeavours right now and achieve good rebirth on their way to Nibbana.

[HERE ENDS THE CHAPTER ON PATISANDHI]

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CHAPTER 10