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Contribution of Ācārya Mahāprajña to the....
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about the concept of creation. If we subscribe to the view that world is a creation then creator has to be somebody different than the world. A question would then be asked- "From where he come and is there another world?" If god is accepted as the creator of this world, then question may be raised as to what are the basic attributes of God through which, he created the world. If the creator is regarded to be an embodiment of pure consciousness, why his creation should have both the characteristics i.e., sentience as well as insentience? How coms this dichotomy? Another vital question would surface then. în order to make something, the creator has to collect some raw material. Did that come from this world or from some other world. Similarly, if we believe that the world is made out of God's own properties, then it is not a new creation but only an extension or new modification of the original stuff.
The Jaina philosophers didn't wish to tread this futile path in imagining such questions and trying to answer them. They maintained that the world is not a creation by any body like God. It just exists there since infinity and would remain so, forever. There are different notions regarding the creation. In the words of Mahāprajña, creation is nothing but the combination of anādi and sādi-pariņamanat i.e. it is composed of five fundamental substances which occurs due to combination of Jiva and pudgala. Ācārya Tulsi also in his text, 'Illuminator of Jaina Tenets' rightly defined creation as 'Jivapudgalavorvividha samyogaiḥ saḥ vividharūpaḥ.
In fact, Jagat is nothing but mixed product of Jiva (the soul) and pudgala (matter), we don't see either of them in its original form, as it is imperceptible. But that doesn't mean that what we don't see is not Jagat (creation). So according to Mahāprajña for creation there is no need to accept God. The Concept of Şadjivanikāya and Self-development
According to Jaina philosophy, the theory of rebirth is nothing but the theory of transmigration between four realms namely celestial, human, animal and infernal. The concept of Şadjivanikāya (classification of six beings) is the upshot of the theory of rebirth. Mahāprajña says, soul exists, soul is eternal and karmic bondage
