________________
It means that, the person who accepts absolute eternal nature of a reality, there will be no possibility of virtuous or sinful acts. Then how can there be rebirth as fruition of the same. O Lord! Then you cannot establish bondage or liberation too.
Devanandī says, the dhrauvya nature of nitya (permanent) object is the cause of recognition. The remembrance that, this is the same thing I saw yesterday, is recognition. That does not occur accidentally. That which is the cause of such a statement is its intrinsic nature (tadbhava). Tadbhava is its existence. A thing is seen as having the same nature with which it was seen formerly. So it is recognized through the form, 'This is the same as that'. If it is considered that the old thing has completely disappeared and that an entirely new thing came into existence, then there will be no room for remembrance. And worldly relations which are based on it, would get disturbed. Therefore, the indestructibility of the essential nature of a substance is determined as permanence. But it should be taken from one point of view. If it is taken as permanent from all points of view, then there can be no change at all. And, in that case, transmigration as well as the way to salvation would become meaningless. Transmigration of the soul as a man and the liberation, i.e. the end of transmigration, would both be impossible.' Transgressions in Accepting Absolute Momentary Nature of Reality
.: Ācārya Samantabhadra discusses the transgressions occurring due to the acceptance of absolute momentary nature of sat. He says,
kṣaṇikaikāntapakṣepi pretyabhāvādyasambhavaḥ, pratyabhijñādyabhāvanna kāryārambhaḥ kutaḥ phalań.?
! Sarvārthasiddhi of Pūjyapāda. op.cit., 5.31, p. 231. ? Aptamīmāṁsā of Samantabhadra. op.cit., gatha-3.41.
41
