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This movement is called nobhavopapåtagati because it is not caused by karma (1100).
Matter can move from one end of a direction to its another end in one moment only. This movement of matter is called nobhavopapåtagati of matter (1101). But regarding the nobhavopapātagati of liberated souls, simply the types. (Sū. 15-17) of liberated soul are enumerated. It is noteworthy that here there is no suggestion whatsoever to the effect that the movement of a liberated soul from one end of a direction to its another end takes place in one moment only (1102-4).
Vihāyogati is divided into 17 types (1105) which are explained as follows: 1. Sprśadgati-This is the movement of a loose atom and it
involves touch with other material things (1106). 2. Asprsadgati-This is the movement of a loose atom and it does
not involve touch with other material things (1107). 3. Upasampadyamanagati-This is the movement of a thing which
depends on some other thing. A man's journey to a religious place with the (financial) assistance of a king is an instance in
point (1108). 4. Anupasampadyamănagati-This is the independent movement
of a thing without the assistance of any other thing (1109). 5. Pudgala-gati-This is the movement that characterises an atom
as well as an aggregate composed of two or three upto ananta
atoms (1110). 6 Mandukagati-This is the movement which resembles that of a
frog. Thus this movement involves jumpings of a special
type (1111). 7. Naugati-This is the movement which characterises a thing in
a boat in motion (1112). 8. Nayagati—When thought employs one standpoint, its move
ment is called Nayagati. Or, when it employs all the stand
points its movement is called nayagati (1113). 9. Chāyāgati-The movement that depends on shade is called
chāyāgati (1114). 10. Chāyānu pātagati-Formation of shade which accords with the
size of a thing is called chāyānu påtagati (1115). 11. Leśyāgati-This is a transformation of a leśyā (mental
colouration) which takes place in its association with another leśyā (1116).
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