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The upshot of all this is that it is not possible to effect any change even during the dormant state of the fourth class of Karmas that have been too firmly fused with the soul. Barring this class, it lies within one's power to work changes during the dormant state of Karmas of the first three categories, namely, those that have been bound with the soul mildly or those even firmly as depicted already heretobefore. It should also be perfectly remembered that we have no power even to effect any changes in the nature of the stocks of Karmas of the above three classes after the expiry of the period of their dormant nature.
One thing that should be fully grasped is that the theory of Karma of the Jain Philosophers) is not one of fatalism of rustic dames. It is not the theory of inactivism, laissez faire, predestination or dependence on destiny
The theory of Karma of the Jains is the theory of activism It teaches you th t you are the architect of your own fate and have the power to fashion desired changes during the dormant state of Karma. It is possible that in the previous period of life, through lack of proper understanding or bad company, you might have perhaps harboured evil feelings and committed evil activities and in consequence contracted Karmas of the paincausing nature, but if during the dormant state of their stay, you practise exalted righteous conduct and your mentality becomes admirably noble, the natute of the entire stock of the above molecules would be transmuted into one of giving happiness. Even if the nature of some stock of Karmas to give unhappiness is not amenable to the force of your noble conduct, its nature to give unhappiness no doubt will remain intact but the period of its stay will undoubtedly undergo change. Supposing its tenure for giving unhappiness is for ten years, it will be shortened to one of two years. Simultaneously, its strength to give pain will be weakened. If it possessed strength to cause agonizing pain, it would relax to one of causing ordinary pain. In like manner, the nature of Karma to cause happiness might gather considerable accretion of strength. The nature of Karma
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