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2.11 Logical Analysis of Absolute Permanent and Absolute
Momentary Nature of Reality
Hemachandra in his work Anyayogavachedikā quotes, krtapranašākrtakarmabhogaḥ bhavapramokșa-smrtibhangadosān, upeksya sākṣāt ksanabhanga-micchan-naho! mahāsāhasikaḥ paraste.
If one accepts absolute momentary nature of sat, then it will lead to the fault of loss of deeds, the fault of enjoyment of deeds not done, the fault of ruin of becoming, the fault of ruin of liberation, the fault of ruin of memory. These faults obviously occur as established by experience.
The 'explicit order of the universe is fundamentally dependent upon the theory of change. If there would be no possibility or potency of change, then cause-effect relationship among the objects can never occur. All the schools of thought unanimously accept the essence of cause and effect in the universe. Most of the scientific researchs and experiments are based on the cause-effect principle. The philosophies like vedantins who do not believe in the reality of modification or change have no answer to the question of how the universe originates out of absolute static reality. To answer this, they might have accepted the concept of māya. Accordingly it is māya, with the help of which, change takes place. In brief, to deny the concept of change is tantamount to the denial of the existence of the entire world of being.
The denial of change will lead us to the unending questions and problems regarding the concept of karma theory, concept of puruşārthavāda, the concept of inflow of karma · (āšrava) and inhibition of karma (Saṁvara) and shedding of karma (nirjarā) etc., which will never occur. If everything in the
Syādvād-Manjari of Mallişeņa Sūri, op.cit., kārikā-18. Pramāna Mimārsā of Hemachandra. Ed. Sukhalalji Sanghavi and others. Ahmedabad: Saraswati Pustak Bhandar. Saraswati Oriental Series 'No.-1. IInd edn., 1989, 1.1.32.
