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theory of karma places a strong foundation and endorses moral responsibility of each and every action to oneself. The doctrine of karma is a revolutionary development which endowed man with free will, made him responsible for his own acts and the architect of his destiny. The doctrine of karma is a doctrine of personal responsibility for a man's entire actions. So each man is responsible for his own actions and he alone has to bear their consequences. It made him self-centred but not selfish. It is also an essential feature of the doctrine that a person must do good and avoid evil. He must not cause injury to various forms of life as, such acts produce demerit; likewise, he must do good to all beings to earn merit (puya) which will ensure rebirth in higher forms of existence and bring happiness. Thus, the doctrine of karma provided strong motivation not to act exclusively for personal benefit and disregard to the interests of his fellow beings. The graph of morality will be increased to the highest extent and an individual will not always stick to the materialistic objects leading a luxurious life and there will be a balance between spirituality and materiality.
The belief in the theory of karma can establish a society bereft of corruption, adulteration, terrorism, mal-practices, incidents of rapes, cruel behaviour with the animals and the employers etc. The members of society who believe in karma can never exploit the rights of others and can help in building an eco-friendly life on the earth. The cruel behaviour resulting through selfish urge in case of dowry, medical experiments causing environmental pollution,
easurement and mixing harmful materials in the milk products used for the babies etc. can also be avoided. Jainism asserts that one who tortures and kills other beings, who strives in an extraordinary manner after possessions and who is governed by life long passions, obtains naraka ayuya (infernal life). The deceitful, the fraudulent man, who is in possession of the thorns, binds tiryunca ayusya (non-human life), the humble, sincere one, whose passion is slight, manuya ayusya (human life).25 The belief in the above statements of canons can restrain the entire act of an individual. The Acara ga Sutra cites, karmic bondage occurs when the actions are done in the wake of non-vigilence. Thus the karma incurred due to non-vigilence is uprooted by means of vigilence (selfawareness).26 Theory of Atmakarttvavada
A man has, at his disposal, three means to perform any activity, mind, speech and body. Activities may be good or evil. If mind, body and speech are themselves good, the activity will also
