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JAIN PHILOSOPHY OF REALITY....: 79
The Transgressions in accepting Absolute Momentary Nature of Reality
Hemacandra in his work Anyayogavachedikā, describes that if we accept 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.
kṛtapraṇāśākṛtakarmabhogaḥ bhavapramokṣa-smṛtibhanga
doṣām/
upekṣya sākṣāt kṣaṇa bhanga-micchan-naho! mahāsāhasikaḥ paraste."
42
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 researches and experiments are based on the cause-effect principle. The 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 have accepted the concept of māyā 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."
43
The denial of change will lead us to the unending question and problems regarding the concept of karma theory, concept of puruṣārthavāda, the concept of inflow of karma (āśrava) and shedding of karma will never occur. If everything in the world of affairs would be static bereft of any sort of change, then, every object, which is present will remain as it is, if we deny change. Then cloths, thing will remain new forever, which is
