________________
•
Anapavartaniya or the age that will run its full course of length of years and cannot be shortened. There are four subtypes of Age Bondage that decide the quantum of life (not years) the living being will be spending in the particular type of existence and exhausting the age Karma in any one of the four types of existence i.e.
There are four subtypes of age determining Karma:
•
Hellish Age Determining (Narak Äyushya Karma)
Plant, Animal, etc. Age Determining (Tiryancha Äyushya Karma)
Human Age Determining (Manushya Äyushya Karma)
⚫ Celestial Age Determining (Dev Äyushya Karma)
It may be clarified that the Age Karma determines only the duration of the stay in the particular existence; Näm-karma therein determines the birth.
Depending upon its effects, some may live a short time while others may live longer.
Engaging in violent activities and taking the lives of others result in one acquiring Hellish or Tiryancha age determining Karma. Human or celestial Age determining Karma is acquired by living honest righteous life, low passions and rendering selfless service to others. Showing compassion towards everybody can shed off age determining Karma. Once all of the age determining Karma has been shed off completely, the soul attains immortality (Akshaya-sthiti). In this state, the soul is never reborn.
Conclusion
Apavartaniya, the one which may be shortened due to accidents in which case the Age Karma are exhausted in shorter duration due to untimely (Akal) death.
•
·
Destructive karma destroy the true nature of the soul. Arihanta Bhagawan and omniscient souls have removed all the destructive karma and as a result have obtained omniscience, Omni-perception, absolute non-attachment and infinite vitality.
Nondestructive Karma mainly are related to the body's association with the soul. Siddha Bhagawän has removed all eight karma including four nondestructive karma. As a result, Siddha Bhagawän has obtained infinite bliss, formlessness, not too heavy, not too light state, and immortality.
158
JAIN PHILOSOPHY AND PRACTICE - 2