You are touching two different but related points, so let’s separate them:

1. “If Vidyādhara-vaṃśa is never founded by Nami–Vinami, then how can the same events still happen?”
2. “If past–present–future in each time cycle is fixed, then shouldn’t the Purāṇas (which say Matanga founded Vidyādhara–Matanga vaṃśa) automatically be correct?”

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1. How can events “still happen” if we change one cause?

In Jain philosophy:

• The entire wheel of time (kālacakra) is fixed in a general way:

- Number of Tirthankars, - Broad structure of eras (ārā), - Rise and fall of happiness, height, age, etc.

• But within that framework, the detailed combinations of souls, karmas, and specific worldly events are incredibly complex.

Key ideas from Jain karma doctrine:

1. Events are not produced by one single cause.

Everything that happens is the result of many causes together (anekānta + syādvāda way of thinking). - One “lineage” (like Nami–Vinami) is only one external cause. - There are countless other causes: other lineages, other souls’ karmas, their choices, environments, etc.

1. From the standpoint of omniscience (keval-jñān),

- The whole web of causes and results of a given time-cycle is known and fixed. - But it is not correct for us (non‑omniscients) to say, “If X were removed, exactly the same detailed history would still occur,” because that is trying to “edit” a karmic network we do not fully see.

So when we say:

> “Even if Vidyādhara vaṃś is not founded by Nami–Vinami, certain events would still take place.”

A careful Jain way to understand this is:

• The general type of events that occur in a given era (e.g., existence of Vidyādhara beings, certain kingdoms, certain patterns of rise and fall) are fixed as part of that time‑cycle.
• The names of the founders, exact genealogies, and some details may be presented with variations in different Purāṇas or traditions, while the overall pattern is the same.

So, in syādvāda language:

• Syāt – from one viewpoint, the presence of a Vidyādhara race and their lineages in that era is fixed.
• Syāt – from another viewpoint, the specific narrative detail “founded by Nami–Vinami” or “founded by Matanga” is a textual / traditional description, not the cosmic law itself.

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2. “If future is fixed, Jain Purāṇas must be 100% literally correct in every detail?”

Important distinction in Jainism:

1. Agam / Tattva‑granth (doctrinal texts)

- Focus mainly on fundamental truths: - dravya (substances), - tattva (nav–tattva etc.), - karma theory, - vows, path to moksha. - These are treated as authoritative philosophy and ethics.

1. Purāṇa / Caritra‑granth (narrative / historical‑mythic texts)

- Tell the stories of Tirthankars, Cakravartis, Balabhadras, Prati‑vasudevas, Vidyādharas, etc. - Aim mainly at spiritual inspiration, illustrating dharma, and teaching moral + karmic principles, often through rich story‑telling.

Jain ācāryas themselves acknowledge:

• There can be differences of detail between:

- Digambar vs Śvetāmbara traditions, - One Purāṇa vs another, especially in: - names of minor kings, - lengths of lineages, - some genealogical points like, “who exactly founded which sub‑vaṃśa”.

This does not mean:

• The cosmic order is uncertain, or
• Kevali’s knowledge is uncertain.

It simply means:

• Our surviving texts preserve that infinite truth in finite, human language and tradition, and:

- Some parts are directly doctrinal, - Some are descriptive / narrative, where minor variations do not affect core Jain siddhānta.

So regarding your specific statement:

> “Then Jain Purāṇas should be correct to state that Matang was founder of Vidyādhara Matang vaṃś.”

From a Jain standpoint:

• If an authentic and widely-accepted Purāṇa states that a certain Vidyādhara vaṃś was founded by Matanga, that is one accepted traditional account in that lineage of texts.
• Another tradition (or another Purāṇa) could highlight Nami–Vinami or other figures in that Vidyādhara line.
• Both can be understood via anekānta:

- One text may be focusing on a particular branch of the Vidyādhara race, - Another on a different branch or different naming, while the general truth remains that: - Vidyādharas exist in that era, - They have powerful vidyās, - Their lineages rise and fall like any other.

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3. Fixed future vs. human descriptions

Putting it in very simple terms:

• For a Kevali:

- The whole film of the universe, all cycles, all lives, in one view, perfectly known. - No change, no uncertainty.

• For us and our scriptures:

- We receive parts of that film as: - doctrine (unchanging principles), - stories (morally charged narratives). - Doctrine is tightly fixed; - Stories carry the essence correctly (law of karma, nature of bondage and liberation) but can differ in non‑essential historical detail among traditions.

So:

• Yes, the broad past–present–future of each time cycle is fixed.
• But “fixed future” does not mean that every later human telling of genealogy or lineage names is infallible in each small detail.
• What is certain and central is:

- the law of karma, - the appearance of Tirthankars, - the structure of time and loka, - the path to moksha.

Lineage‑level questions like:

• “Exactly who founded Vidyādhara–Matanga vaṃś – Matanga, or Nami–Vinami, or in which order?”

are secondary narrative points. They can be respected as traditional accounts, but they should not be treated as higher than:

• the main Jain tattva, and
• the certainty of Kevali’s omniscience.

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Very short summary

• Jainism teaches a fixed, cyclical time and omniscient knowledge of all events, but also anekānta: reality is complex, many‑sided.
• The type of events in an era (like existence of Vidyādharas and their kingdoms) is fixed;

but who is named as founder of which sub‑vaṃśa in Purāṇic narration can vary between traditions without touching core doctrine.

• So you can:

- Respect the Purāṇa that says Matanga founded Vidyādhara–Matanga vaṃś, - While still recognizing that “fixed future” belongs to the level of Kevali’s absolute knowledge, not necessarily to every later historical detail as preserved in diverse texts.

If you want, you can explore more discussions on karma, destiny, and “pre‑disposed events” (niyati as karma‑fruition) on JainKnowledge here: