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COSMOLOGY
193 point lies without the nāli, then it follows that the soul can equally enter it from a main dircction only, and not until doing so by an intermediate direction will the soul be able to gain it (tr-5. 0, cau-s. o.). Indeed, in case it should happen that the place of destination cqually lies in an intermediate direction, the soul would need another fifth sam (Viy. 287 b), as is the opinion of some authors, though Abhayadeva professes (Sthān. 177 b) it to be his own. But the text does not go beyond 4 sam. and confines them to the one-sensed beings. For this comp. Viy. 287 a, 632 a and Saya 34, 954 b ff., but especially Vy. offering details on these passages, and Thān. 177 a.
$96. The samaya dealt with above form an intermediate time (antara) between the existences The antara is taught by Viy. 439 a=Pannav. 207 a and Viy. 632 b, and it is obvious that the beings are both santara and nirantara, the latter being the case when they are able to avail themselves either of the ega-samaiya-or the ujjuy’āyayan course. In contrast to this it is not clear why there is explicitly no intermediate time given for the one-sensed beings since we know them to move in 4 sam. With the last of all travėl-samaya there begins the taking in of matter, the āhāra (Viy. 287 a). That is why the souls on the way are considered to be anāhāraga as follows from Pannav. 512a. It happens, though, that the intake of matter precedes the change of place (V1y729a, 789 a), i e. when an earth-, wateror wind-being has performed the māraņa-samugghāya imperfectly (desenam) We are not told why and when this happens The intake of matter is understood to be an activity, Joga (Viy. 854 a), and the joga of two beings in the first samaya of reincarnation (padhama-samaộvavannaga) is unequal in kind when the one has arrived without and the other with a change of direction. By starting earlier the one is ahead of the other (ab bhāhıya). āhāra (acc. to Thān, 120 a one of the movements of the poggala happening without a force acting from without means) both the
I Umāstātı in T 2, 31 does not know of any catuh-samayłka, whereas Devanandın does
By comparing & 18% it is equally striking that the Siddhas chon both with and without antara (only Pannav 207 a)
