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bonded karma lie dormant before it comes to the fruition stage?” Can the predestined time of fruition be altered?” “If yes, how?” “What are the types of volitional dispositions and endeavours of the body, mind and speech are essential for such alteration?” “When can a particular type of karma be changed into another type?” “What are the limitations of such a change?” “How can the intensity and period of association of bonded karma be increased or decreased?” “How can the fruition of most potent karma be stopped by stronger spiritual force?” “Why the retribution of certain types of karma cannot be tampered with even through the most rigorous endeavour?” “How the soul and not the body is the doer and the enjoyer of karma and its fruits?” “How the spiritual force is able to dislodge the most strongly entrenched karma-matter from the soul-space and achieve separation?” Etc.
We can conclude this chapter by saying that the ‘Theory of Karma' is not unique to the Jaina philosophy but its treatment by the Jaina masters, in unsurpassed details, certainly is.
KARMA-SIDDHĀNTA (DOCTRINE OF KARMA): 205
