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be good, and if they are vitiated, the activity will also be evil. Thus it is clear that result of the three fold activity is the cause of new bondage. So according to Jainism, your soul is responsible for both good and evil karmic bondage. It creates both pain and pleasures for itself. Neither God nor anybody else nor any object is responsible for them. Thus Mahavira propounded the concept of atmakarttvavada (theory of creation by the self).27 In matters of pleasure and pain, the worldly soul is solely responsible for them, as self does all its actions consciously and automatically encouragement to moral values in life occurs. This is the greatest relevance of karma theory that crimes and punishments can be kept under control in the society.
Jainism believes that puruartha is the key factor, through which a man can transform himself.28 It means, purua (soul) is neither a toy in the hands of niyati (universal law) or bhagya (fate), nor even everything is controlled by karma. It is the puruartha that builds the system of karma. One should be very clear about the limitations of the power of karma or niyati. Some people say, "Whatever is destined in bhagya (fate) is bound to happen." Jainism, however does not conform to such absolutistic statements. If we enthrone karma or bhagya i.e. fate of destiny on the seat of God, then what is sense in denying the theist conviction that man is not a mere puppet in the hands of God or almighty? As cited in the Uttrajjayaai, my ownself is the doer and undoer of misery and happiness; my ownself, friend and foe, according as I act well or badly.29 Therefore, it would be absolutely wrong to believe that karma is everything or whole and sole. Karma is not the universal sovereign. Man can change ones destiny through efforts. Equanimity in Bearing Karmas Leading to Liberation Self, in its dynamic march through worldly lives is constantly earning and shedding karmas. It earns further karmic bondages even while suffering the fruits of the past karmas, if it does not suffer the said fruits with equanimity and objectivity. A person who passes through some calamity-mental or physical grumbles against his fate, looses temper and commits acts of indiscretion and violence with a view to avoid the uncomfortable circumstances in which he is placed. Another man who is passing through a period of prosperity or is
sted with some power over his fellow men, he while enjoying this prosperity and power, he commits of acts of indiscretion and violence. Both these persons are reaping the fruits of their past or present karmas but while doing so, they are creating fresh bondages by their acts of indiscretion and violence. Even acceptance of fruits of good and bad karmas with over joy or sorrow disturbs the mental
