In Jainism, everything is not “fixed like a movie already shot,” but nothing is random either. Both are true together:

1. Karma has very strong power (Karmasattā)

- Whatever karmas we have already bound in past lives and this life (with their uday time fixed) will surely give result when their time comes – pleasure, pain, birth, health, relations, etc. - This is why it feels like many things in life are already decided – because they are fruits of already‑bound karma.

1. But new karma is being created every moment – by our present choices

- How we think, speak, act now creates new karma. - The intensity of reaction, the future type of birth, and the speed of spiritual progress depend on our current use of samyak darshan–jnan–charitra (right faith, knowledge, conduct). - So the future is not fully fixed; it is being shaped right now by our responses.

1. Dharmāstikāy and Adharmāstikāy – they are only “helpers,” not deciders

- Dharmāstikāy = the subtle substance in the universe that helps motion (gives “possibility to move”). - Adharmāstikāy = the subtle substance that helps rest. - Like water helps a fish to swim, but does not decide where the fish will go. - Similarly, dharmāstikāy–adharmāstikāy do not decide your life, they only provide the environment in which jīva and karma work.

1. So is everything decided or not?

- Decided / fixed: - The result of karmas whose uday has already started or is fully determined. - Example: you are already in a particular human body, born in a certain family – this is result of past karmas. - Not decided yet: - How you mentally respond – with krodh, mān, māyā, lobh or with forgiveness, humility, awareness. - What new karmas you bind today and how fast you walk on the path to moksha. - Jain āgamas clearly accept puruṣārtha (self‑effort). If everything were 100% fixed, sādhanā, vows, tapa, and even Tīrthankars’ teaching would be meaningless – which Jain Dharma never accepts.

1. Digambar–Śvetāmbara view

- Both traditions fully accept: - The law of karma as beginningless and exact. - The existence of dharmāstikāy and adharmāstikāy as real dravyas. - The importance of effort (samyak puruṣārtha) for stopping (saṃvar) and shedding (nirjarā) karmas. - Differences are in texts and technical details, not in this core idea.

1. Simple way to remember

- Past karma = has tied your hands in some ways. - Present awareness and effort = still decides how you will move even with tied hands, and what will happen in your next situations. - So: - Na sab kuchh pehle se tay hai, - na kuchh bhi bina niyam ke hota hai. - “What I am now” = largely my past karma. - “What I will become” = my present effort on top of karma.

If you want to read more on Jain concepts of karma and dravyas (including dharmāstikāy), you can refer here: Jain karma theory and fundamental dravyas