Science of Dhovana Water

Author(s): Jeoraj Jain
Publisher: Samyag Gyan Pracharak Mandal
Catalog link: https://jainqq.org/explore/006761/1

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dhovana pAnI kA vijJAna SCIENCE OF DHOVANA WATER DaoN. jIvarAja jaina Dr. Jeoraj Jain

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About the Book The investigations done on WATER by the author have revealed that:1. Water exhibits special molecular structure and symmetry. It is affected by free oxygen radicals, temperature and ambient humidity. It can exist as livingbeing. A novel Theory of single-sensed Life, having net-like nano cell-structure, has been propounded 2. Living-water can carry and transfer its acquired properties and memory. The indirect proof of life has been derived from homoeopathy and is confirmed and revalidated through direct Aura photography. Interesting results were obtained on Dhovana water and its shelf-life. 3. Further work on this new life science would provide important tools in the hands of mankind to manipulate and control effects of free radicals, non-livingness etc on environment, metabolism, tissues, mind and emotions or leshyas. For Private & Personal use only

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OS (dhovana pAnI kA vijJAna) SCIENCE OF DHOVANA WATER DaoN. jIvarAja jaina Dr. Jeoraj Jain . . . . . . . . . . ... . . vyagbAna prakAzaka samyagjJAna pracAraka maNDala Published by : Samyaggyan Pracharak Mandal SOC MOKO. ..YOR

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pustaka : dhovana pAnI kA vijJAna Science of Dhovana Water lekhaka : DaoN. jIvarAja jaina Writer : Dr. Jeoraj Jain prakAzaka : samyagjJAna pracAraka maNDala dukAna naM. 182 ke Upara, bApU bAjAra, jayapura - 302003 (rAja.) phona : 0141-2575997, 2571163 phaiksa : 0141-2570753 saMskaraNa: prathama 2012 pratiyA~ : 1100 mUlya : 50/ AvaraNa : anila kumAra jaina mudraka : iNDiyana maipa sarvisa jodhapura anya prApti sthala : zrI sthAnakavAsI jaina svAdhyAya saMgha ghor3oM kA cauka, jodhapura - 342001 (rAja.) (0291) 2624891 Shri Navratanji Bhansali C/o. Mahesh Electricals 14/5, B.V. K. Ayangar Road BENGALURU-560053 Ph. : (080) 22265957 Mobile : 09844158943 Shri B. Budhmalji Bohra C/o. Bohra Syndicate 53, Erullappan Street Sowcarpet, CHENNAI-79 (Tamilnadu) (044) 26425093, (M) 09444235065 zrImatI vijayAjI malhArA ratana sAgara bilDiMga kalekTara baMgalA ror3a carca ke sAmane, jalagA~va - 425001 (mahArASTra) (0257) 2223223 zrI dineza jI jaina 1296, kaTarA dhuliyA, cA~danI cauka dillI-110006 (011) 23919370 (M) 09953723403

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prakAzakIya dharatI kA do tihAI hissA jala se AplAvita hone ke bAvajUda saMsAra jala-saMkaTa ke bhayAvaha daura se gujara rahA hai| vastutaH abhAva jala kA nahIM, peya jala athavA zuddha jala kA hai| lagabhaga do hajAra chaha sau varSa pUrva tIrthaMkara mahAvIra ne jala-saMyama kI dezanA pradAna kI thii| jaina Agama graMthoM meM pAnI kA sacita honA batAyA gayA hai aura eka sadgRhastha ko pAnI ke viveka sammata upayoga kA sujhAva diyA gayA hai| pAnI naisargika rUpa se prApta hone vAlA eka sastA kintu atyanta mUlyavAna saMsAdhana hai| aba yaha nirantara durlabha hotA jA rahA hai| kahate haiM isa deza meM kabhI ghI-dUdha kI nadiyA~ bahatI thIM arthAt yahA~ vipula parimANa meM dUdha, dahI, chAcha, ghI Adi kI upalabdhatA rahatI thii| chAcha to bilkula muphta meM sahaja hI mila jAtI thii| parantu aba hAlAta yaha hai ki pAnI kI nadiyA~ bhI sUkhI par3I haiM aura dUdha ke bhAva pAnI bika rahA hai| sirpha pAnI kA karor3oM kA vyApAra khar3A ho gayA hai| prakRti ke aMdhAdhuMdha dohana aura apavyayakArI jIvana zailI ke duSpariNAma svarUpa sAdhAraNa AdamI ko zuddha pAnI bhI nasIba nahIM ho pA rahA hai| aise vikaTa samaya meM tyAga-tapa aura saMyama se anuprANita jaina jIvana zailI eka samAdhAna detI hai| eka jaina zramaNa kA jIvana to tyAga aura saMyama kI parAkASThA hotA hI hai tathA jaina gRhastha kA jIvana bhI Aja ke yuga meM saMyamamaya jIvana jIne kI kalA sikhAtA hai| isa saMyamita jIvana zailI meM jala-saMyama bhI eka mukhya AyAma hai| snAna-tyAga aura dhovana/acitta va chane jala ke upayoga ke pIche jahA~ eka ora ahiMsA aura adhyAtma kI sAdhanA hai, vahIM isameM

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jala-rakSaNa kA maMgala sandeza bhI samAyA huA hai| jala-rakSaNa ke viSaya meM AcArya zrI hastI ne kahA thA-"sonA-cA~dI aura vastrAbhUSaNa ke binA AdamI raha sakatA hai| para jala ke binA eka dina bhI nahIM raha sktaa| ataH sadgRhastha ko yaha dhyAna rakhanA cAhiye ki pAnI kI eka bUnda bhI vyartha nahIM jaae|" AptavacanoM evaM gurujanoM kI aisI hitakArI zikSAoM ko eka jaina gRhastha apane jIvana meM apanI bhAvanA aura sAmarthya ke anusAra pAlana karatA hai| gRhastha jIvana meM zIla-vrata ke pAlana meM bhI jala-rakSaNa kA parokSa sandeza chipA huA hai| isI prakAra anya vratoM ke pAlana meM bhI saMsAdhanoM ke nyUnatama aura vivekasammata upayoga kI preraNAe~ vidyamAna haiN| ____ Aja bhI bhoga/upabhogavAdI jIvana zailI meM pAnI kI phijUlakharcI atyadhika bar3ha gaI hai| yaha tathya bahuta kama loga jAnate haiM ki mAMsAhAra jala-duSkAla kA eka bar3A kAraNa hai| DaoN. dilIpa dhIMga ne apane zodha prabaMdha 'jaina AgamoM kA arthazAstrIya mUlyAMkana' meM likhA hai- "eka pauNDa (0.453592 kilogrAma) mAMsa ke utpAdana meM ausatama 2500 gailana (eka gailana = 3.788 lITara) pAnI lagatA hai| itane jala se eka pUre parivAra kA mahine bhara kA kAma cala jAtA hai| jabaki eka pauNDa gehU~ ke utpAdana meM sirpha 25 gailana pAnI lagatA hai| amerikA meM eka mAMsAhArI ke dinabhara AhAra-utpAdana meM 4000 gailana se adhika jala lagatA hai| jabaki eka zuddha zAkAhArI ke AhAra para sirpha 300 gailana jala kharca hotA hai| yaha hairAnI kI bAta hai ki jitane jala se eka zAkAhArI pUre varSa kAma calA letA hai, mAMsAhArI usa jala kA upayoga kevala eka mahine meM hI kara letA hai| DaoN. dhIMga Age likhate haiM- "kRSi aura mAMsa-utpAdana meM lagane vAle jala kI tulanA bhI cauMkAne vAlI hai| eka pauNDa gehU~ ke utpAdana meM jitanA jala lagatA hai, usase 100 gunA adhika jala eka pauNDa mAMsa ke utpAdana meM lagatA hai| mAMsa ke utpAdana meM jitanA pAnI lagatA hai, dhAnya (cAvala) ke utpAdana meM usakA 10vA~ bhAga hI lagatA hai| pAnI hara prakAra se zAkAhAra meM mAMsAhAra kI tulanA meM kaI gunA kama lagatA hai| katlakhAne meM bhI

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anApa-zanApa jala-barbAdI ke aDDe haiN| deza meM adhikatama katlakhAnoM kI saMkhyA lagabhaga 4000 haiM aura anadhikRta karIba do lAkha | bhArata sarakAra dvArA prakAzita vArSika sandarbha pustaka 'bhArata-1995' meM 'kArTamena ke adhyakSa pro. ena.esa. rAmAsvAmI ke anusAra mumbaI sthita devanAra katlakhAnA prativarSa 44,58,000 karor3a lITara peyajala kA upayoga karatA hai| isase katlakhAnoM meM hone vAlI jala-khapata kA sahaja anumAna lagAyA jA sakatA hai| katlakhAnoM ko banda, kama yA niyantrita karake dharatI para aparimita peyajala kI bacata kI jA sakatI hai|" Aja jaba jhIla-jalAzaya, nadI-nAle, tAla-talaiyA sUkha rahe haiM aura pradUSita ho rahe haiM, bhUmigata jalastara bhI nIce se nIce khisakatA jA rahA hai, varSA anizcita aura aparyApta ho rahI hai, jala ke bace-khuce prAkRtika strotoM para bhI vyApAriyoM kI najara laga gaI hai, aise meM jala kI mahimA ko jAnane-samajhane vAlI saMyamita va zAkAhArI bhAratIya jIvana zailI ko kisI bhI rUpa meM bar3hAvA denA samaya kI mAMga hai aura AvazyakatA bhii| vaijJAnika abhiyantA aura prabuddha zrAvaka DaoN. jIvarAja jaina ne isa AvazyakatA kI dizA meM anokhe DhaMga se puruSArtha kiyA hai| yaha pustaka unakI vaijJAnika aura Agamika jAnakArI ke anUThe saMgama kA suphala hai| Agama sAhitya aura Adhunika vijJAna ke pariprekSya meM unhoMne pAnI jaisI sAmAnya-sI pratIta hone vAlI anamola cIz2a para aneka dRSTiyoM se anucintana kiyA hai| jaina zramaNa jIvana meM niyamataH acitta jala kA hI prayoga kiyA jAtA hai aura gRhastha jIvana meM bhI viziSTa sAdhanA karane vAle zrAvaka-zrAvikAe~ acitta jala kA prayoga karate haiN| dhovana pAnI acitta jala kA hI eka prakAra hai| jaina samAja meM bolacAla meM isa zabda kA vyApaka prayoga kiyA jAtA hai lekina dhovana pAnI para saMbhavataH pahalI bAra aisI tathyaparaka pustaka sAmane AI hai| isa pustaka meM dhovana pAnI ke sAtha-sAtha pAnI kA jo vaijJAnika, jIva-vaijJAnika, rAsAyanika aura bhautika vizleSaNa aura vivecana kiyA gayA hai, vaha apane Apa meM advitIya hai| jaina darzana meM varNita pA~ca sthAvara kAya meM se abhI taka

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vijJAna-jagata ne kevala vanaspati ko hI sajIva mAnA gayA hai| isa pustaka meM lekhaka ne aise aneka tathya va saMketa diye haiM, jinake AdhAra para pAnI kI sajIvatA para vaijJAnika carcA ko Age bar3hAyA jA ske| yaha pustaka, dvibhASika hai| kucha sAmagrI sirpha hindI athavA aMgrejI meM hI hai| lekina adhikAMza sAmagrI donoM bhASAoM meM hai, jisase vartamAna ke donoM bhASAoM ke pAThaka lAbhAnvita ho ske| samyagjJAna pracAraka maNDala Arambha se hI santoM, vidvAnoM, manISiyoM, kaviyoM aura sAhityakAroM ke maulika vicAroM ko pustaka rUpa meM prakAzita karake alpamUlya meM jana-jana taka pahu~cAne kA mahattvapUrNa kArya kara rahA hai| lekhakoM ko pAThakoM se jor3ane ke hamAre satat va samarpita prayAsoM kI sarvatra prazaMsA huI hai| hamArA vizvAsa hai ki pAnI para prakAzita DaoN. jIvarAja jaina kI yaha pustaka jala ke apavyaya ko rokane kI dizA meM mahattvapUrNa bhUmikA nibhaaegii| hama DaoN. jaina ke prati hArdika kRtajJatA vyakta karate haiN| pI. zikharamala surANA sampatarAja caudharI kAryAdhyakSa viradarAja surANA maMtrI adhyakSa samyagjJAna pracAraka maNDala

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pRSThAMka anukramaNikA kramAMka zIrSaka 1 Introduction 2. jala para zodha kA prayojana aura sthiti... 3. The Purpose of Research on Water ........... 4. Research Project & Resume........ .......x ....................... .........................xi ........................xvil ....................xviiil ......xvii ...xxi .................. ....1 17 68 .75 ( hindI khaNDaH (H)) (H-1) pAnI bacAo, bhAgya jagAo. (H-2) abhiyAna "jala hai to kala hai"........... ......................xix (H-3) acitta jala kA sthAnaka .. ............................ .......................xx (H-4) dhovana pAnI : kucha nAre.................................................................. (H-5) jaina jIva vijJAna meM jalakAyika jIva. ................ (H-6) dhovana (acitta pAnI) banAne kI mAnya vidhi .......................... .......11 (H-7) dhovana ke lie anupayukta padArthoM kA vistAra se vizleSaNa.... ......13 (H-8) dhovana aura akarmaka avasthA ...... (H-9) "sacitta - acitta pAnI ke vibhinna vaijJAnika pahalU" (praznottara).......... ...20 (H-10) jaina darzana va Adhunika vijJAna kI dRSTi meM jala (H-11) "jala bhI jIva hotA hai"- vaijJAnika avadhAraNA meM krAMti . ................... (H-12) jala kI guNavattA aura usakI AvazyakatA kA prabaMdhana ...... ....................... (H-13) "jala ke sadupayoga kA vyAvahArika darzana" ............. .................... ( aMgrejI khaNDa : (E) ) (E-1) Living Water Cells and Working Principle of Homeopathy .......... (E-2) Definitions ........................ (E-3) Non-living Water and its Comparison withLiving Water.............. .....94 (E-4) 'Differentiating Living andNon-living Water........................... ......108 (E-5) Independent Validation of Theoryof Living-Water.................. 124 (E-6) Standard Practice of Making non-living Water .........127 (E-7) Discussion on the Unsuitable materials forMaking Dhovana .......130 (E-8) ScienceofDhovana Water ............ ......135 (E-9) Dynamisation of Water ................. ..................162 (E-10) Dymanised Water .........175 (E-11) Water in Jaina Philosophy and Modern Science .......................185 (E-12) Water is Life,Use itJudicially ...........................................198 (E-13) Statistical Data about Water. ........215 (E-14) Properties of Water (Physical, Chemical& Subtle)...................226 92

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INTRODUCTION This book contains some of the articles written by the author from time to time on various sub-titles relating to non-living and living-water. Some of them appeared serially on a particular theme. These articles are not like chapters of a book, but are largely independent of each other. The sequence or order has been selected to establish only a virtual connection with each other, e.g. the theme of Research can be arranged at some other place, without seriously affecting the continuity of the other sub-themes. However, it was thought prudent to place the articles pertaining to livingness of water, as understood by Jains and modern science, in the first place. Subsequent Research articles have been grouped together and placed at one place. The research work has been presented in English language, in order to get International Community interested in the subject for taking up advance research projects. Other articles, pertaining to traditional JainScience of water, have been presented both in Hindi as well as in English Language. The idea is to enhance the understanding of normal laity, who is not well versed in technical/scientific words. It is expected that both the communities, residing in South as well as in North India, would not find the language as barrier to understand various aspects of Water. It should also help them clear their doubts, if any, on practical aspects of non-living water (boiled or dhovana) and its usage in the routine life. This should enable them to reinforce their trust in Jain-Science. The objective of the book would be fulfilled, i) if it arouses the interest of the Readers to know further or to promote further research on science of water, ii) if the Science community gives a serious thought on the new set of ideas and the revolutionary Hypothesis of LivingWater, it would enable them to undertake further advanced research on different phenomenon at micro level of living water, iii) if it helps to inculcate the right spirit and habit in the Layman to avoid wasteful practices and save water for sustainable growth and iv) if it helps Homeopaths to understand and develop the "THEORY OF HOMEOPATHY" on sound footings, in the light of the Hypothesis of Living-Water, as propounded in the chapter on Characterization. Dr. Jeoraj Jain

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a) jaina dharma kI vaijJAnikatA : hama sabhI garva se yaha kahate nahIM thakate ki hamArA dharma bahuta vaijJAnika hai| lekina baccoM ko lagatA hai ki hama jhUThA ghamaNDa kara rahe haiN| kyoM ki skUla kA eka jaina chAtra yaha to jAnatA hai ki jainI loga pAnI aura agni ko jIva mAnate haiM, lekina vijJAna meM pAnI aura agni ko jIva mAnane kI koI bhI avadhAraNA nahIM hai / kaI sAdhuoM se yA kucha zrAvakoM se yaha kaI bAra sunane ko milatA rahatA hai ki jaina vijJAna ke anusAra pAnI kI eka bUMda meM asaMkhyAta apkAya ke jIva hote haiM tathA aba to vijJAna bhI mAnatA hai ki "pAnI kI eka bUMda meM 36,450 jIva hote haiN|" lekina yaha eka bahuta hI bhrAmaka aura galata udAharaNa hai| isase hameM Agama kI AzAtanA hI lagatI hai / jala para zodha kA prayojana aura sthiti vAstava meM eka khojI briTAnI yuvaka kepTana skorsabI ne gaMgA jala ke eka namUne kA khurdabIna se nirIkSaNa kiyA thaa| usa pAnI ke namUne ke eka jala bUMda meM sakAya va vanaspati kAya ke kula 36,450 jIva dekhe gaye the / yahA~ yaha bAta dhyAna meM rakheM ki i) ii) iii) iv) yaha saMkhyA alaga-alaga prakAra ke pAnI ke namUnoM meM alaga-alaga hogii| yahA~ taka ki "jIro - bI" (philTara pAnI) meM yaha 'zUnya' bhI ho sakatI hai| yaha tathya vijJAna aura Agama donoM ko mAnya hai / lekina jaina vijJAna to apkAya ke jIvoM kI saMkhyA kI bAta karatA hai / na ki usameM ghUma rahe sakAya ke jIvoM kI bAta karatA hai / yAni aisA jIva, jisa kI pAnI hI kAyA hai| aura aise jIva kI vijJAna meM abhI taka koI bhI avadhAraNA nahIM hai| yadi Aja ke zaktizAlI khurdabIna se nirIkSaNa kareMge to pAnI ke kisI namUne meM lAkhoM / karor3oM jIva pAye jA sakate haiN| vijJAna pAnI ko kevala eka sAdhAraNa rasAyana HO hI mAnatA hai / jIvana ke lie Avazyaka aura mUlabhUta koI bhI rasAyana (DNA aura RNA) usameM nahIM hotA hai /

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36,450 trasakAya ke jIvoM ke AdhAra para, logoM ko yaha kahanA ki Aja-kala vijJAna bhI pAnI meM asaMkhya jIva mAnane lagA hai aura isIlie Agama ke apkAya kI mAnyatA sahI hai, eka bhrAmaka aura azraddhA paidA karane vAlA tarka hai| hA~, itane sakAya ke jIvoM ke AdhAra para yaha rAya de sakateM haiM ki pAnI ko chAna kara pIyeM / v) yahA~ yaha prazna uThanA svAbhAvika hai ki yadi bujurga loga dharma ko 'vaijJAnika' mAnate haiM, to phira vijJAna se aisA manavAne kA, kyoM nahIM koI prayAsa kiyA gayA? kyoM koI vyakti, samAja ke isa pramAda ko tor3ane meM saphala nahIM huA ? ataH jainI loga itanA hI kaha sakate haiM ki AgamAnusAra pAnI bhI eka sthAvara kAya kA jIva hotA hai ba) vaijJAnika zodha ke prayAsa san 2003 meM yaha samajhane kA vaijJAnika prayAsa zurU huA ki pAnI kA aisA jIva kisa prakAra kA ho sakatA hai, jisakI pAnI hI kAyA ho / prazna thA ki garma karane se yA dhovana banAne se vaha kaise aura kyoM nirjIva ho jAtA hai ? kucha samaya bAda yaha phira se jiMdA yA sacitta kaise ho jAtA hai? satat prayAsa va prayogoM dvArA ina sabakI vaijJAnikatA DhUMDhate DhUMDhate, 7 sAla bAda yaha sthiti to A gaI hai ki aba jaina samAja, vijJAna ko usakI bhASA meM hI yaha batA sakatA hai ki apkAya kA jIva kisa prakAra kA hotA hai? yAni usakI saMracanA kisa prakAra kI hai, kaise jIvita rahatA hai Adi / aba to yaMtroM ke mAdhyama 1 se yaha batAnA bhI saMbhava ho gayA hai ki koI pAnI kA namUnA acitta hai yA sacitta hai| pAnI ke jIva kA jo pratirUpa taiyAra kiyA gayA tathA jo parikalpanA (hypothesis) rakhI gaI thI, usakA svataMtra rUpa se pramANIkaraNa karAne kA bhI prayAsa kiyA gyaa| isake lie eka anya vaijJAnika kI sahAyatA lekara, prayogoM kA punarAvartana karAyA gyaa| isa sAla (san 2010), unake dvArA bheje phoTogrAphsa bhI, uparokta siddhAMta ko abhipuSTa (validate) karate haiN| ataH Agama sammata jIvana kI eka nUtana avadhAraNA se vijJAna ko avagata karAyA jA sakatA hai| ho sakatA hai ki jaina siddhAMta kI yaha prarUpaNA, vijJAna ko, eka bar3I krAMtikArI dena siddha ho / (x)

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sa) yaha prazna bhI kaI bAra uThAyA jAtA hai ki #- jala koI ekendriya jIva hotA hai yA nahIM, yaha jAnakara kyA kareMge ? #- isa jJAna se mAnava samAja ko kyA phAyadA hogA? i) isakA uttara DhUMDhane ke pUrva dekhate haiM ki vanaspati jIva hai yA nahIM, yaha 100 varSa pUrva jAna kara kyA phAyadA huA? 1. isase eka pUrA jaiva-vijJAna, "koSANu-AdhArita" vanaspati zAstra vikasita huaa| 2. khetI kI paidAvAra meM phAyadA huaa| 3. AnuvAMzika parivartita (pArajInI) paidAvAra vikasita huii| ii) usI prakAra yadi jala koSANu kI vaijJAnika saMracanA mAlUma ho jAye, yAni 1. usakI saMracanA kaba aura kaise TUTatI hai aura kaise banatI hai? 2. jIvita pAnI yA acitta pAnI ke upayoga meM lene se hamArI zArIrika - racanA aura cayApacaya meM kyA pharka par3atA hai ? 3. isase hamAre zarIra athavA mana para kyA-kyA prabhAva par3ate haiM? yaha saba mAlUma ho jAne para usako mAnava samAja ke hita meM AvazyakatAnusAra sudhArA (manipulate) jA sakatA hai| hama vijJAna jagata ko eka naye prakAra ke jIvana ke siddhAMta ko de skeNgeN| usameM bahuta sI anya jAnakAriyA~ ujAgara hogii| 5. mAnava ko apane mahattvapUrNa saMsAdhana ke prati najariyA badalane meM madada milegii| 6. vaijJAnika avadhAraNAoM meM bahuta mahattvapUrNa parivartana hogaa| tathA paryAvaraNa saMrakSaNa meM viziSTa aujAra upalabdha hoNgeN| iii) abhI taka kI jAnakArI yA parikalpanA ke anusAra - 1. jala jIva kI saMracanA eka jAlInumA sUkSma belanAkAra neno TyUba ke sadRza hai| 2. isakA hAiDrojana jor3a/baMdha, sthira-vaidyuta zakti se banatA hai tathA vaha tApakrama aura dabAva se prabhAvita hotA hai| 3. apanI jAlInumA saMracanA ke chidroM ke avarUddha hone se pAnI acitta bana jAtA hai| sa

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4. ye jIva mukhyataH a) tApakrama, b) dabAva, c) parakAya koloiDa banAne vAle Thosa padArthoM se aura d) oNksIjana mUlakoM se prabhAvita hote haiN| iv) pAnI ko acitta banAne kI vidhi meM kyA kiyA jAtA hai ? a) mUlakoM ko va oNksIjana ko haTAnA b) pAnI ke zarIra/ yoni kI saMracanA ko tor3anA c) zarIra ke chidroM ko baMda krnaa| v) acitta pAnI ke pramukha prabhAva kyA haiM:1. acitta pAnI (mUlakoM kI anupasthiti) se bhAvanAoM kA nigraha hotA hai| yAni iMdriyoM ko vaza meM karane meM AsAnI hotI hai| 2. anya prabhAvoM kA, jaise cayApacaya Adi kA bhI parIkSaNa aura zodha karanA AsAna ho sakegA (acitta aura sacitta donoM pAnI kaa)| 3. pAnI ke jIvita rUpa meM hone kI isa vaijJAnika khoja se, yaha jarUrI banatA hai ki hama ina jIvoM kI rakSA ke lie adhika sajaga baneM / ahiMsaka samAja apane upayoga meM pAnI kI mAtrA kA, nizcita saMkalpa ke sAtha alpIkaraNa kre| tathA kisI bhI prakAra ke durUpayoga ko samApta karane kA prayAsa kreN| 4. jaina darzana ke anusAra isase hamArA paryAvaraNa to bacegA hI, sAtha-sAtha meM hamAre karmoM kI bar3I nirjarA bhI hogii| yaha apanI AtmA ko, AtmA dvArA, diyA jAne vAlA eka bar3A tohaphA hogaa| vi) Age kI zodha ke lie kucha viSayaH- - 1. oNksIjana mUlakoM kI UrjA, gati aura sakriyatA kA maapdNdd| 2. sacitta pAnI kA mAnava kozikAoM para prayoga aura mUlakoM kA prabhAva, acitta pAnI kI upyogitaa| 3. sacitta pAnI kI kozikAoM kI kSamatA para zodha tathA unake AbhAmaNDala para shodh| 4. jala AdhArita homyo davAoM kA adhyayana aura jala jIvana ke AdhAra para unake siddhAMtoM ko vyavasthita rUpa denaa| 5. kosmika UrjA kA yogadAna tathA homyo ke saMdarbha meM pAnI kI kArya-paddhati para shodh|

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da) saMdarbha isa vaijJAnika anusaMdhAna ke mizana meMzrutadhara paMDita ratna zrI prakAza munijI dvArA yathocita jAnakArI va saMbaMdhita tathyoM kI prabhAvI vyAkhyA aura sarala zaMkA-samAdhAna milatA rhaa| jisase viSaya para tulanAtmaka samajha vikasita hotI gii| kaI anya viddhAna AcAryoM va sAdhuoM se vicAra-vimarza dvArA mArgadarzana milatA rahA / jinameM mukhyataH AcArya zrI hIrA candrajI ma.sA. ke ziSya tattvajJa zrI pramoda munijI ma.sA., zrutadhara zrI prakAza munijI ke ziSya AgamajJa zrI lakSmIcanda ma. sA., AcArya zrI mahAprajJajI va vaijJAnika saMta zrI mahendramunijI ma. sA., AcArya zrI kanakanaMdIjI ma. sA., AcArya zrI naMdIghoSa vijaya jI ma. sA., adhyAtmayogI zrI mahendrasAgarajI ma.sA. Adi kA pUrNa sahayoga, AzIrvAda va utsAhavardhana rhaa| isake alAvA DaoN. zrI kulavaMta siMha, DaoN. zrI harezyAma dvArA kaI upayogI jAnakAriyA~ prApta huii|

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The Purpose of Research on Water (A) (B) Water exists as Living-being and it can be made non-living by conducting certain operations on it. It can carry and transfer its acquired properties and memory to other similar well defined clusters of water-cells. Modern imaging techniques may reveal various aspects of this interesting phenomenon. 'Aura' photography is the simplest of various methods, which can be utilized to unearth some basic traits of it. An important Question is generally asked as to what benefits would accrue to mankind by establishing scientifically water to be a living-being Before answering this particular question, let us understand as to what benefits the mankind has derived in almost last 100 years after discovering that plants have life :A full-fledged, cell-based botany science has developed. It has helped improve the productivity and application of agricultural and horticultural sciences. A revolutionary future is in sight of the mankind through genetically modified Plants and Vegetables. Similarly, if the scientists understand fully the properties and cell-structure of living-water, i.e, (C) (ii) How the cell structure is formed or broken. What forces are responsible for its changes at micro-level, They will be able to understand and investigate, (i) The effects of consuming non-living water on our metabolism and body-structure, (ii) The effects of free oxygen radicals, dissolved in water, on our cell tissues, (iii) The effects of using non-living water on our mind and body? It would then be easier for the scientists to manipulate those effects for the benefits of society by suitable modifications in the cell-structures or additives scientifically. An entirely new scientific theory of life is being propounded that water can exist without the traditional organic DNA and RNA etc. (D) (i) An en

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(ii) This will change the whole concept of life and our attitude towards this important natural resource. It will usher in a new era. (iii) By incorporating the above important changes in the scientific concepts, we may discover special tools for the protection of our environment. (iv) Once the mankind comes to realize that water is a living-being, our attitude towards its consumption and treatment may change, at least, of those having the human quality of compassion and (Parasparopgraho Jivanam) love towards living-beings. This will help prevent pollution & conserve water for our future generation. (v) (vi) Mankind will become more serious about application of 3RReduce, Recycle and Reuse, in the use of water. By knowing livingness of water, science of Homoeopathy would find a strong foundation and convincing theory of its action and effects.

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RESEARCH PROJECT (WATER) Water exhibits special molecular structure. It's symmetry is influenced by oxygen redicals dissolved in it. The solubility is affected by its temperature and ambient humidity. The Surface configuration or contour of molecular structure of water may exhibit/represent its total energy or rather enthalpy! Certain physical operations, like boiling etc. on water have been found to enhance its "energy-density". Even its "energy-aura" has been seen and measured. Its energy-field shows relationship with these operations. Storage of energy in certain form and its corresponding structure may lend itself to "characterization" of its structures. Application of advanced imaging techniques like Atomic Force Microscopes, MRI, Kirlian photography etc. may reveal certain hitherto-unknown properties of water. It may facilitate preparation of a mathematical model of its structure. It may also give deeper understanding of behavior of its structure and how it is influenced by emotions. RESUME' (Dr.-Ing. JEORAJ JAIN) 1. Graduated in Mech. Engineering with honors from Rajasthan University. Post-Graduation and Doctor of Engineering from German University in 1968. 3. Worked with Tata Motors in various Capacities for 21 years. 4. Worked there after as Technical Consultant and Technical Advisor for Tata Steel, SAIL Plants and Welding Companies from Jamshedpur office. 5. Presented several Technical papers in National Seminars and Meets. 6. Received National Award for better Fabrication Methods. 7. Engaged in Scientific studies and Research on Jaina Agamic Tattva Gyan. Special Thrust Areas (for the last more than 7 years) (i) One Sensed living-beings Tejask y, Apk y. (ii) Jain Central Library of Catalogues & Key-Wording.

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(H-1) 'pAnI bacAo...... bhAgya jagAo' 1. pAnI prAkRtika mudrA hai| isakA saMtulita upayoga lAbhaprada hai to gaMdA yA barbAda karanA apanI hI barbAdI kA saMketa hai| isalie na kevala pAnI ko bacAnA lAbhadAyaka hai balki pAnI kI pavitratA barakarAra rakhI jAe to isase kaI phAyade bhI hote haiN| loga jaba bhI tIrthayAtrA para jAte haiM to gaMgAjala avazya sAtha lekara Ate haiN| isa gaMgAjala ko apane zahara ke kuoM-tAlAboM meM bhI isIlie DAlA jAtA hai tAki koI inheM gaMdA na kreN| jo loga jalastrotoM meM gaMdagI DAlate haiM yA TUTe-phUTe naloM se pAnI barbAda karate haiM, unheM kaI prakAra kI bAdhAoM kA sAmanA karanA par3a sakatA hai, jabaki pAnI kI pavitratA, unheM sukha-samRddhi pradAna karatI hai| 'hama jhUThI mAna pratiSThA ke nAma para pAnI kA andhAdhuMdha apavyaya kara kitanI jIva virAdhanA kara baiThate haiN| jitanA pAnI pIne va dainika caryA meM kAma meM AtA hai (sAdhu ke lie 4-5 lITara), usase kaI gunA adhika kUlara, snAna va dhone/saphAI ke nAma para aviveka ke kAraNa durUpayoga kara kharca karate haiN| kahate haiM ki yadi pAnI kA eka sUkSma jIva sarasoM ke AkAra jitanA apanA zarIra, banA le, to eka bUMda ke jIva pUre jambUdvIpa kI sataha para nahIM samA sakate haiN| ataH sajagatA va viveka se pAnI kA upayoga kreN| 2 3. AMkaDe: pRthvI para karIba 2% pAnI hI mIThA pAnI hai| hara sAla duniyA meM 12 se 14 araba kyUbika mITara pAnI, iMsAna ke istemAla ke lie upalabdha hotA hai| san 1984 meM prati vyakti 9000 kyUbika mITara thaa| yaha upalabdhatA san 2025 meM ghaTakara 5100 kyUbika mITara hI raha jaayegii|

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4. ataH pAnI kI mitavyayatA ko lekara hara iMsAna ko sAvadhAna va satarka ho jAnA hai| rAzi aura jala barbAdI kA saMbaMdha (sAbhAra saMkalana - dainika bhAskara, jodhapura saMskaraNa, pRSTha saM. 16 dinAMka 22.5.2005) meSa - pAnI ko barbAda karane para isa rAzi ke logoM kI sukha-suvidhAoM meM kamI AtI hai| vRSa - jala kI barbAdI isa rAzi ke logoM kI padonnati meM bAdhA utpanna karatI hai| mithuna - pAnI kI kharAbI isa rAzi ke logoM ke saMcita dhana ke naSTa hone kI nizAnI hai| karka- pAnI kI gaMdagI isa rAzi ke vyaktiyoM ke sampUrNa vikAsa ko bAdhita kara detI hai| siMha -- jala kI barbAdI isa rAzi ke logoM ke dhana kI barbAdI kA saMdeza lAtI hai| kanyA- pAnI ko gaMdA karane yA barbAda karane para isa rAzi ke logoM kI Aya prabhAvita hotI hai| tulA- pAnI kA durUpayoga isa rAzi ke logoM ke lie karmakSetra kI bAdhAeM khar3I karatI haiN| vRzcika - jala ko naSTa karanA isa rAzi ke logoM ke lie bhAgya ko naSTa karanA hai| dhanu - pAnI kI barbAdI isa rAzi ke logoM kI Ayu kI barbAdI hai| makara - pAnI kA durUpayoga isa rAzi ke logoM ke lie pArivArika parezAnI kA kAraNa banatA hai| kuMbha- jala kI barbAdI isa rAzi ke logoM ke lie roga aura RNa kA saMdeza lAtI hai| mIna - pAnI kI gaMdagI isa rAzi ke vyaktiyoM ke saMtAna-sukha meM kamI lAtI hai|

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(H-2) abhiyAna"jala hai to kala hai" Apako kyA karanA hai? isameM kitane vyaktiyoM ko eka dina kA peya jala mila sakatA hai| 2 maga pAnI yadi saba bcaayeN| 4 karor3a logoM ko Tapakate nala ko turaMta ThIka kraayeN| / rojAnA 3 karor3a lITara pAnI bcegaa| 4 bAra kI bArIza kA pAnI ikaTThA kreN| 3 mahIne ke lie 5 bAra TUtha braziMga karate samaya vAza besina| 4 vyaktiyoM ko meM nala ke bajAya maga kA prayoga kreN| 5. | 6 minaTa zovara nahIM claayeN| 20 vyaktiyoM ko 7 bAra ghara kA pharza Adi pAnI se dhone ke bajAya poMchA 35 vyaktiyoM ko 2. laM jarA soceM : kyA kara rahe haiM hama? bUMda-bUMda se pUrNatA AtI hai| pUrNatA koI choTI bAta nahIM hai| apanA sAmAjika dAyitva pahacAneM aura isa abhiyAna meM zAmila hokara jala bacAyeM / Age bar3hakara Apa sevA kara sakate haiM, yadi Apa kama se kama eka parivAra ko isa abhiyAna meM jor3a skeN| Apako yaha saMtoSa hogA ki vizva kalyANa ke lie Apa yogadAna kara rahe haiN| 6. jala hai to kala hai, isake sAkSI banane kA garva anubhava kreN|

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(H-3) acitta jala kA sthAnaka - DaoN. dilIpa dhIMga zrI sthAnakavAsI jaina svAdhyAya saMgha, jodhapura kI ora se varSa 2009 meM svAdhyAyI ke rUpa meM maiM paryuSaNa kAlIna sevAe~ dene ke lie zAjApura gayA / madhya pradeza kA yaha jilA jaina dharma ke suprasiddha vidvAna DaoN. sAgaramala jaina kA gRhanagara hai| zAjApura meM prAcya vidyApITha kI sthApanA karake DaoN. jaina ne apane nagara ko anupama upahAra diyA hai| zAjApura meM jaina samAja ke sAtha aneka preraka cIjeM jur3I huI haiM, unameM eka cIja vahA~ mujhe ullekhanIya lagI, vaha hai - 'dhovana pAnI vAlA sthAnaka' | kaserA bAjAra sthita vaha jaina sthAnaka lagabhaga paune do sau varSa purAnA hai| sthAnIya zrAvaka-zrAvikAoM ne batAyA ki nIMva se lekara pUrA sthAnaka banane taka acitta (dhovana) pAnI kA hI upayoga kiyA gayA thaa| saMyoga yaha banA thA ki sthAnaka bhUmi ke pAsa hI eka raMgareja rahatA thaa| kapar3e raMgane kA usakA bar3A kArobAra thaa| apane vyavasAya ke nimitta se use bahuta parimANa meM pAnI visarjita karanA hotA thaa| jaba sthAnaka nirmANa kA kArya zurU huA to vivekazIla zrAvakoM ne usa raMgareja se kahA ki vaha upayoga kiyA huA pAnI pheMkane kI bajAya unheM de deN| raMgareja isa sujhAva para prasannatA se sahamata ho gyaa| raMgareja dvArA upayoga kara liye gaye pAnI ko saMgraha karane ke lie koThiyoM Adi kI vyavasthA kara lI gii| pratidina raMgareja dvArA pheMkane yogya pAnI ko sthAnaka nirmANakartAoM dvArA le liyA jaataa| isa prakAra AraMbha se lekara aMta taka pUre sthAnaka ke nirmANa meM raMgareja dvArA usake vyavasAya ke nimitta se taiyAra acitta pAnI kA hI upayoga kiyaagyaa| bolacAla meM usa sthAnaka ko Aja bhI 'dhovana pAnI vAlA sthAnaka' athavA 'dhovana pAnI kA sthAnaka' kahA jAtA hai| usa sthAnaka meM samaya-samaya para aneka sAdhu-sAdhviyoM ke varSAvAsa, pravAsa aura sthiravAsa ho cuke haiN| sthAnakavAsI jaina paramparA ke prasiddha santa kavi tilokaRSi kA bhI vahA~ pravAsa huA thaa| AcArya AnandaRSi kA, AcArya banane ke bAda pahalA cAturmAsa usI sthAnaka meM huA thaa| vaha sthAnaka sAtAkArI aura UrjA se bharA hai| vahA~ pratidina dharmArAdhanA hotI hai| vaha jaina sthAnaka Aja bhI jala aura anya saMsAdhanoM ke vivekasammata upayoga kA sandeza de rahA hai| vartamAna meM isa upayogI sandeza kI AvazyakatA pahale se kahIM adhika ho gaI hai| (sAbhAra : jinavANI, navambara 2009)

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(H-4) dhovana pAnI : kucha nAre - DaoN. dilIpa dhIMga dhovana pAnI kA upyog| rakhatA sabako svastha niirog| dhovana jala kA kareM pracAra | sudRr3ha hogA jainaacaar| prAsuka acitta jala kA paan| jainoM kI hai yaha phcaan| dhovana jala ke kaI aayaam| saMyama, viveka Adi nAma / pAvana karatA tana-mana jiivn| pIe~geM, rakheMge dhovn| jala bacAe~, jIvana bcaaeN| dhovana kA upayoga bddh'aaeN| dhovana se ghara zuddha bnegaa| zramaNAcAra vizuddha bnegaa| kahate gurujana jJAnI dhyaanii| Ao ! pIe~ dhovana paanii| dhovana pIe~ aura pilaaeN| nirdoSa jIvana apnaaeN| hamane do bAtoM kI tthaanii| dina meM bhojana, dhovana paanii| yadi ghara meM hogA dhovana jala / santa padArpaNa hogA saphala / jala jIvana, jIvana kA jhrnaa| jala kA apavyaya kabhI na krnaa| choTA-sA niyama dhovana kaa| lAbha bar3A isake pAlana kaa| vrata niyama tUM jIvAMgA saa| dhovaNa pANI pIvAMgA saa| aNuvrata kA abhyAsa hai dhovana / mahAvratI kI pyAsa hai dhovn| pANI malai ghaNo doro| anai phAlatU matI ddhoro| (sAbhAra : jinavANI, navambara 2008)

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(H-5) jaina jIva-vijJAna meM jalakAyika jIva jaina darzana meM 'jIva' dravya ko, indriyoM ke AdhAra para 5 prakAra kA batAyA gayA hai I pA~ca indriyA~ isa prakAra haiM - sparzana, rasanA, ghrANa, cakSu aura zrotra / isa AdhAra para jIva ke vikAsa krama meM, sabase nicale sopAna para, eka indriya vAle jIva haiM / inake mAtra eka sparzanendriya hI hotI hai| inako ekendriya jIva bhI kahate haiM / unase jyAdA vikasita, kramazaH do indriya, tIna indriya, caturindriya aura paMcendriya jIva haiN| manuSya, pA~ca indriyoM vAlA jIva isa vikAsa krama ke sopAna para sabase Upara hai / ekendriya jIvoM ko phira pA~ca bhAgoM meM bA~TA gayA hai, yathA- pRthvIkAya, apkAya, tejaskAya, vAyukAya aura vanaspatikAya / kAya kA artha hai zarIra athavA samUha / ina sabhI jIvoM meM cetanA hotI hai / jahA~ cetanA hai, vahA~ vedanA bhI hai aura vedanA kI anubhUti bhI hai| prathama 4 prakAra ke jIvoM kI kAyA (zarIra), padArtha kI Adhunika 4 vibhinna avasthAe~ haiM yAni Thosa padArtha ke jo jIva haiM ve pRthvIkAya, tarala dravya ke jo jIva haiM ve apkAya, vAyu (gaisa) dravya ke jo jIva haiM ve vAyukAya ke jIva aura agni yA plAjmA kI padArtha avasthA ke jo jIva haiM unako tejaskAya (agnikAya aura vidyutkAya) ke jIva kahate haiM / ina sabakI mizrita avasthA se bane ekendriya jIvoM kI zreNI hai - vanaspatikAya / ye sabhI sthAvara jIva haiM yAni ye sukha-duHkha kI pravRtti aura nivRtti ke lie cala phira nahIM sakate haiN| ye apanI anubhUti ko vyakta nahIM kara sakate haiM arthAt inakI cetanA avyakta hotI hai| inameM kevala vanaspatikAya hI jaiva koSANu AdhArita jIva haiM, jisako Aja kA vijJAna bhI sajIva honA mAnatA hai / lekina uparyukta 4 prakAra ke anya jIvoM ko to vijJAna kevala rAsAyanika padArtha ke rUpa meM hI mAnatA hai| ye svayaM jIva tattva haiM, aisI vijJAna sammata koI dhAraNA abhI taka vikasita nahIM huI hai| ye rAsAyanika yA bhautika kriyAoM dvArA paidA kiye jA sakane vAle jar3a padArtha mAtra hI mAne jAte haiM / trasakAya yAni calane-phirane vAle jIva dvIndriya se lekara paMcendriya taka ke hote haiN| inameM sukha - duHkha kI pravRtti aura nivRtti ke lie calane-phirane kI kSamatA/ zakti hotI hai| aba hama apkAya/jalakAya ke ekendriya jIvoM ke bAre meM apanA cintana Age bar3hAte haiM /

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vijJAna ke anusAra pAnI eka tarala dravya hai| isameM kucha vizeSa paristhitiyoM meM bI.o.DI. (Biological Oxygen Demand) dekhI jAtI hai| isase yaha saMbhAvanA ho sakatI hai ki aise jaivika sakriya (Biological active) pAnI ko sacitta-pAnI kI zreNI meM rakha skeN| lekina yaha zAyada pAnI meM avasthita mAikro-plAjmA yA bekTeriyA jIvANu se saMbaMdhita mukhya kriyA hai| usa sthiti meM to yaha jala-jIva se pare, bAhya jIva hai| __ hara vijJAna ke chAtra ke mana meM sIdhA yaha prazna uThanA svAbhAvika hai ki jaina vijJAna meM varNita vaha 'jIva' kaisA ho sakatA hai jisakI pAnI hI kAyA hai| sAdhAraNatayA yaha aba taka ke 'jIva' kI kalpanA se pare kI vastu lagatI hai| jaina vijJAna ke anusAra jalakAya yAnI apkAya ke jIva 7 lAkha prakAra ke hote haiN| yAni inakI 7 lAkha prakAra kI yoniyA~ hotI haiN| inakA saMsthAna/zarIra pAnI ke bubude ke samAna khokhalA aura golAkAra hotA hai| isakA varNa lAla hotA hai| hamane Adhunika vijJAna meM abhI taka oNrgenika koSANu AdhArita jIva padArtha ko hI jAnA hai, samajhA hai| hama naye kSetra meM - akArbanika koSANu para AdhArita jIva padArtha kI saMbhAvanA ko talAzane kA prayAsa kreNge| yaha gaveSaNA/khoja karane kA prayAsa kareMge ki jaina Agama varNita vanaspatikAyika jIvoM ke alAvA ekendriya jIva, khAsa kara apakAya ke jIva kisa taraha 'jIva/prANadhAraNa karate haiM, kisa taraha sacitta banate haiM? kyA inake 'jIvita hone kA pramANa mila sakatA hai? jIvita pAnI kI vaijJAnika avadhAraNA hAlAMki vijJAna ne abhI taka jaiva-koSANu AdhArita jIva ko hI mAnyatA dI hai, phira bhI 'jIvana' kI dUsarI saMbhAvanA yA parikalpanA, anya prakAra ke koSANa ke rUpa meM ho sakatI hai| prasiddha vaijJAnika sara jagadIzacandra bosa ne to vanaspati ke sAtha-sAtha 'patthara' Adi ko bhI 'jIva' ke rUpa meM kalpita kiyA thaa| unhoMne vanaspati meM jIva ke lakSaNa honA to sAbita kara hI diyA thA, lekina patthara Adi para prayoga karane ke pahale hI unakA dehAnta ho gayA thaa| yaha patA nahIM hai ki unhoMne kisa prakAra ke koSANuoM kI kalpanA apane mana meM saMjoyI thii| ho sakatA hai ki ye kisI bhautika ravoM kA vikasita koSANu rUpa rahA ho| pAnI kI saMracanA vijJAna kevala itanA jAnatA hai ki pAnI ko rAsAyanika kriyAoM dvArA

Page #26
paidA kiyA jA sakatA hai| hAiDrojana va oNksIjana gaisa ke saMyoga se nimna prakAra yaha dravya banAyA jA sakatA hai - 2H, +0, = 2H,0 pAnI kA aNu dvidhruvAtmaka aNu hotA hai| (citra 1,2) yaha parikalpanA, jo 2-3 varSa pUrva kI gaI thI, ki ye aNu hAiDrojana bonDa kI UrjA se eka viziSTa 'SaDbhujI' yA 'paMcabhujI' AkAra kI banAvaTa banAte haiM (citra 3) isako H,O, ke phArmUle se darzAyA jA sakatA hai| yaha saMracanA, mArca 2004 ke 'nayA-jJAnodaya meM prakAzita pAnI ke eka SaTkoNIya AkAra ke rave ke phoTo se siddha bhI hotI hai| (citra 4b) sAdhAraNatayA hAiDrojana bonDa kamajora hotA hai| lekina pAnI meM ghulI huI havA ke Ayana/mUlaka kI maujUdagI ke kAraNa, jaba pAnI ke SaDbhujI yA paMcabhujI kaNa jur3akara triAyAmI DhA~cA banAte haiM, to ye kamare ke tApakrama para bhI sthAyI rahate haiN| yaha ikAI rUpa AkAra apanI kendrita UrjA se, sahajAtika aNuoM ko AkarSita karake 18 ikAiyoM kA eka jAlInumA, baMda TyUba jaisA koSANu banA sakatA hai| (citra 4) aisI nenoTyUba ke aNuoM kA jo rAsAyanika evaM em bonDa hotA hai, vaha bahuta zaktizAlI hotA hai| 'pAipanumA' AkAra isa DhA~ce ko bahuta sakhta banA detA hai| aMdara se khokhalA hone ke kAraNa, pAnI meM ghulI huI svataMtra oNksIjana ke aNu yA mUlaka, isa pAipanumA madhumakkhI ke chatte ke AkAra ke DhA~ce meM praveza karate haiM tathA bAhara nikalate haiN| isa jAlIrUpa TyUba kI laMbAI 0.1 gyU ke AsapAsa hotI hai tathA AkRti eka sIdhI TyUba yA mur3I huI TyUba yA phira zaMku, maMDalAkAra yA golAkara TyUba ke rUpa meM ho sakatI hai| (citra 5) isakI satahI UrjA alpatama hotI hai| pAnI ko ubAlane para yaha DhA~cA TUTa jAtA hai| jaina vijJAna ke anusAra jIvita yAni sacitta pAnI meM 8 prakAra ke sparza pAye jAte haiM - garma-ThaMDA, khuradarA-komala, guru-laghu aura snigdh-rukss| pahale do sparza pAnI ke uparyukta DhA~ce (pAipanumA madhumakkhI kA chattA) ke prakampanoM ke guNa se saMbaMdhita hai| jabaki snigdha evaM rukSa sparza isa DhA~ce ke vidyutIya guNa se saMbaMdhita hai| Apasa meM jur3e SaDbhujI va paMcabhujI ravoM ke RNa aura dhana Aveza isa DhA~ce ko vizeSa prakAra kA sparzana pradAna karate haiN| yaha koSANu yA DhA~cA apanI vidyuta-UrjA se lagAtAra samAviSTa karate haiN| phira sokhI huI havA ke aNu yA mUlaka (reDikalsa), jo isa TyUba meM praveza kara dUsarI tarapha se bAhara nikalate haiM - apanI gati se eka alaga vidyuta-UrjA paidA karate rahate haiN| koSANu kI UrjA ina mUlakoM ko eka sakriya-saMtulana meM rakhatI hai| apane meM saMcita UrjA ko, mAMga hone para, yaha koSANu upalabdha karAne meM samartha hotA hai| (citra 6)

Page #27
jIva-ajIva kA vivecana Adhunika vijJAna meM 'jIva' kI paribhASA isa prakAra kI gaI hai - 1. jisameM UrjA kA AdAna-pradAna ho sake, yAnI UrjA ko Abaddha ___ (Fix) karake nirdiSTa dizA meM aMtaraNa (Transfer) kara sake, tathA2. jisameM smaraNa rakhane kI tathA sUcanA prasAraNa kI kSamatA ho, vaha jIva hai| prazna yaha hai ki apkAya ke uparyukta bhautika koSANu kI kyA sthiti banatI hai? (1) uparyukta koSANu kI saMracanA meM hamane dekhA ki UrjA kA AdAna-pradAna honA to spaSTa saMbhava hai| yahA~ taka ki usake khokhale AkAza (Space) meM sakriya saMtulana meM raha rahe vAyu ke aNuoM/mUlakoM ke AvAgamana se to aisA ahasAsa hotA hai ki koI zvAsocchavAsa jaisI kriyA sampanna ho rahI ho| phira to jaba yaha sokhI huI havA isa pAnI se bAhara nikAla dI jAye (jaisA ki pAnI ko ubAlane para hotA hai) to vaha pAnI sajIva se nirjIva bana jAyegA / yaha niSkarSa Agama varNita jaina vijJAna kI usa mAnyatA ko siddha karatA hai ki kacce pAnI ko ubAlane se vaha acitta ho jAtA hai tathA sacitta ke tyAgiyoM ke lie grahaNa karane yogya bana jAtA hai| yaha ubAlA huA pAnI jaba havA meM kucha samaya taka par3A rahe to AsapAsa kI havA ko phira se sokhanA zurU kara detA hai| bhinna-bhinna RtuoM meM, alaga-alaga avadhi meM yaha itanI havA sokha letA hai ki vaha phira se sacitta bananA zurU ho jAtA hai| isI siddhAnta ke AdhAra para AgamoM meM, Azcaryajanaka rUpa se, ubAle pAnI ke acitta rahane kI avadhi kA spaSTa ullekha bhI kara diyA gayA hai| (2) lekina yaha koSANu 'smRti' rakhane kI kSamatA rakhatA hai, yaha kaise mAlUma ho ? vigata kucha varSoM meM svisa rasAyanazAstrI luisa reya, phreMca vaijJAnika jeksa benvenisTe tathA koriyAI TIma (kurTa goklara Adi) ne "pAnI kI yAdadAztI" para adhyayana aura zodha karake isakI prAmANikatA ko pratipAdita karane kA prayAsa kiyA hai| homyopaithI kI davA sajIva jalakAya kI khoja aura prAmANikatA ke lie hama homyopaithI kI pAnI yA alkohala AdhArita davA ke Adhunika siddhAnta kA adhyayana aura

Page #28
vizleSaNa karate haiN| homyApaithI meM 'poTensI' (aMtaHzakti) banAte vakta prAkRtika 'arka' kA 1:100 anupAta meM kramabaddha viralIkaraNa kiyA jAtA hai| viralIkaraNa kI eka kriyA meM arka mile hue dravya ko yAMtrika tarIke se 10 bAra joradAra hilAyA (Stir) jAtA hai| isase 1 poTensI kI davA banatI hai| isI se phira Anukramika viralIkaraNa karake Age kI poTensI taiyAra kI jAtI hai| isa viralIkaraNa kI prakriyA se sAdhAraNa gaNita ke mutAbika 8-10 poTensI ke bAda, usa davA meM evogeDro ke nambara ke mutAbika, arka-mUla kA eka bhI aNu sazarIra maujUda nahIM rhtaa| hAlAMki dekhA gayA hai ki pAnI ke aNuoM ke ApasI hAiDrojana bonDa ke peTarna kramika viralIkaraNa meM naSTa nahIM hote haiN| isa yAMtrika viloDana kI kriyA meM, uparyukta varNita pAnI ke koSANu (ISO-MOLECULAR CELL) para, arka ke pada cinha lagAye jAte haiN| yAni arka ke Ayana, koSANu kI pAipanumA kAyA para apanI viziSTa chApa chor3a dete haiN| yaha nama-bAlU ke Dhera para calate Traka ke TAyara kI satahI banAvaTa kI chavi aMkita karane ke sadRza hI eka kriyA hai| isa kriyA dvArA vaha koSANu 'saMskArita' ho jAtA hai| bAra-bAra TAyara ke Age-pIche hone se jaise vaha 'chApa' aura gaharI tathA sthAyI hotI jAtI hai, usI prakAra jitanI jyAdA aMtaHzakti bar3hAte haiM, yaha saMskAra, koSANu kI satahI dIvAra va AkRti para, utanA hI gaharA hotA calA jAtA hai| ghule hue 'arka' ke prakampanoM se hAiDrojana bonDa ke neTavarka meM vizeSa badalAva AtA hai| asara karane kI prakriyA __jaba yaha saMskArita koSANu vyakti ke khUna meM praveza karatA hai to vaha khUna ke koSANu meM jhiTA-kSamatA (Zeta-Potential) ko bar3hA detA hai| usake sAtha daurA karate hue, vaha zarIra ke koSANuoM dvArA AsAnI se sokha liyA jAtA hai| vahA~ vaha ina koSANuoM kI banAvaTa aura kSamatA ko prabhAvita karanA zurU kara detA hai, bajAya usakI vRddhi meM madada karane ke| jaba yaha homyo davA kA koSANu hamAre zarIra ke koSANu kI jhillI ke sUkSma chidroM ke andara aura bAhara AtA hai, to vidyuta Aveza (palsa) paidA karatA hai, jo nyUrona va dUsare koSANuoM dvArA saMcAra-prasAraNa ke upayoga meM AtA hai| ye chidra yA cainala bhI bar3I viziSTa yogyatA vAle hote haiM tathA yaha niyaMtraNa rakhate haiM ki koSANu ke andara kyA jA sakatA hai aura kyA nhiiN| yaha koSANu ke jInsa (Genes) aura DI.ena.e. (DNA) ko yAda dilAne yA naI smRti banAne ke lie utpreraka' kI taraha kAma karatA hai| isakI maujUdagI meM jInsa kI saMketa niyamAvalI aura nirdeza (Genetic Code Modification GCM) meM badalAva

Page #29
honA mumakina ho sakatA hai| isake dvArA (1) yA to usI prakAra ke naye koSANuoM ke nirmANa ke lie uttejita kiyA jAtA hai| (2) yA roga-pratikAraka (Antibody) koSANu ke saMzleSaNa ke lie nirmANa kI gati tIvra kI jAtI hai| ye donoM prakAra ke nirdeza usa saMskArita koSANu ke guNa-kSetra yAni vibhinna 'prakampana va usakI AkRti aura UrjA' para nirbhara karate haiM tathA jaisA ki hama Upara dekha cuke haiM, yaha saMskAra usa davA meM DAle gaye sUkSma-mAtrika tattva dvArA usa koSANu para kiye gaye lepa va aMkana kI gaharAI para bhI nirbhara karatA hai| isa prakAra pAnI ke isa bhautika koSANu meM "smRti' aura 'sUcanA-prasAraNa' jaisI kriyA hotI najara AtI hai, jo kisI saMracanA ke 'jIvita' hone kA pramukha lakSaNa hai| saMkSiptaH homyopaithI paddhati meM 'smRti' va 'sUcanA prasAraNa' ke lie jalakAya kI 'sajIvatA (sacittatA) aura usakI bhUmikA ko saMkSepa meM isa prakAra rakhA jA sakatA hai1. homyopaithI meM poTensI yA patalApana bar3hAne se jIvita jalakAya ke koSANu kI utpreraNa yA kAryakSamatA bar3ha jAtI hai jo jIna kI smRti aura niyamAvalI ko sakriya karatI hai| isase mUla jIvana meM (a) roga-pratikAraka koSANa paidA karane kI tathA (ba) sajAtIya jaivika utpAda ko saMzleSita karane kI kSamatA bar3ha jAtI hai| mukta rUpa se ghUmate mUlaka yA nioNksIkAraka (deoxidants) yA viziSTa koSANu (characterised cells) kI taraha hI 'jIvita-pAnI' ke koSANu bhI eka viziSTa prakAra ke pada-aMkana dhAraNa kara, usa koSANu meM utpreraNa kA kAma karate haiM, jisakI nAbhi meM jAkara ve vahA~ ke 'jInsa' se saMbaMdha sthApita karate haiN| isa prakAra 'jIvana' kI donoM zartoM ko pUrI karatA huA pAnI bhI vaijJAnika dRSTi se 'apakAya' kA sacitta padArtha ho sakatA hai, jaisA ki hamAre prAcIna RSi-muniyoM, AcAryoM ne batAyA thaa| yaha homyopaithI kI taraha eka prabhAva-AdhArita parikalpanA hai| isase pAThakoM va zrotAoM kI kalpanAzakti aura udvelita hogI tathA isako prayogoM dvArA jIvita 2.

Page #30
koSANu (pAnI ke) ko samajhane va usameM jhA~kane kI 'mUla-zodha va jA~ca-par3atAla karane kI cunautI ko svIkAra karake ve Age aayeNge| mAnava-jAti ke lie isameM chipI prabala saMbhAvanAoM ke maddenajara, isa Alekha dvArA vaijJAnikoM ke saghana prayAsoM kA AhvAna kiyA jAtA hai| upasaMhAra sacitta apkAya sAmUhika yAdadAztI kA vAhaka banatA hai tathA usa sAmUhika smRti kA prabhAva bhI homyopaithI paddhati meM prayogoM se siddha hotA A rahA hai| lekina yaha smRti vAstavika rUpa se kaise saMcita hotI hai tathA 'sUkSma' kA 'sthUla' para kisa paddhati se niyaMtraNa hotA hai, abhI bhI gahana cintana va prAyogika anusaMdhAna kA viSaya hai| saMdarbha va dhanyavAda jJApana: 1. bahuzruta paM. pUjya prakAzamuni jI va pUjya lakSmImuni jI dvArA jodhapura va durga meM 2002 aura 2003 meM Agama sammata smaadhaan| DaoN. kulavantasiMha va DaoN. harezyAma varmA (jamazedapura) ke sAtha vicaar-vimrsh| CBSE kI rasAyana vijJAna aura jIva vijJAna kI pAThya pustakeM / pichale 3 varSa ke sAptAhika meM prakAzita lekh| zrI prabhunArAyaNa mizra dvArA 'nayA jJAnodaya' bhAratIya jJAnapITha, dillI mArca 2004 meM prakAzita lekha / Dr. Jeoraj Jain, "Principle of working of Homeopathy", Homeopathy Heritaze, New Delhi, Feb. 2004

Page #31
sacitta apakAya kA bhautika koSANu (citra) -DaoN. jIvarAja jaina DAipola momeMTa hAiDrojana baoNnDiMga 1. oNksIjana kI jyAdA RNAtmakatA ke kAraNa H,0 kA dvidhuvAtmaka aNu 2. H,0 ke banane ke kucha samaya bAda yoni banane kI prakriyA 3. pAnI kA eka ravA (SaSTInumA) (H20, aNu ikAI) jAlI numA TyUba (Iso-mol of cell), lambAI = 0.14 4a. apakAya kA bhautika koSANu 4b). nyUyArka ke nala kA jala (ravA-vinyAsa) jala kA yaha SaSTInumA AkAra Azrcajanaka rUpa se lekha meM prastuta parikalpanA se mUlataH eka sadRza hai|(sNdrbh 5)

Page #32
- (EXTENDED NANO-TUBE) citra 4C : madhumakkhI ke chAte taraha nalInumA yoni racanA (jIvita-koSANu) citra 5 : oNksIjana ke AvezoM kA jIvita pAnI ke koSANu meM se pravAha

Page #33
(10) ------ Pore eka viziSTa jala - koSa koSANu jhillIpara sUkSma chidra guNasUtra kendraka citra 6 : zarIra koSANu meM jala jIva kI ikAI kA praveza

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(H-6) dhovana (acitta pAnI) banAne kI mAnya vidhi naisargika kriyA: 1. bhArata meM hara subaha rasoI va piraMDe ke bartanoM ko dhone kI prathA hai| sTIla ke bartanoM ko rAkha se mAMja kara dhoyA jAtA hai| jitane bartana mAMjakara dhonA hai, utanA pAnI eka bAlTI meM lekara, usa rAkha se maMje bartanoM (gile) ko dhoyA jAtA hai| eka anupAta meM rakhA yaha pAnI dhovana ke rUpa meM ikaTThA ho jAtA hai| isako 24-25 minaTa bAda nithAra liyA jAtA hai| yA miTTI ke bartanoM ko pAnI se ragar3a kara dhoyA jAtA hai| yaha dhoyA huA pAnI dhovana kahalAtA hai| bartanoM kA dhoyA huA pAnI aMtarmuhUrta bAda acitta ho jAtA hai| 2. rasoI meM khAnA banAne vAlI ATe kI parAta, cakalA, belana Adi bhI kAma meM lene ke bAda, pAnI se dhoye jAte haiN| inakA dhulA huA pAnI bhI 'dhovana' kahalAtA hai| 3. isI prakAra anAja (Upara kI paoNlisa utAra kara) acche se dobArA ragar3a kara dhoyA jAtA hai| yaha bAda kA dhulA huA pAnI yA bhigoyA huA pAnI bhI dhovana kI zreNI meM AtA hai| uparokta pAnI anAja ko ragar3a kara dhone ke kAraNa, acitta bana jAtA hai| anAja, dAleM Adi sabjI ko jaba ubAlA jAtA hai -yA to sAdhAraNa khule bartana meM athavA presara kukara meM - ubalane ke bAda unameM jo atirikta pAnI raha jAtA hai, usako nikAla kara pheMka diyA jAtA hai| yaha mAMDa yA ubAlane ke kAma meM AyA pAnI, "garma" pAnI mAnA jAtA hai| isako acitta pAnI kI zreNI meM ginA jAtA hai| ubAlane kI kriyA dvArA banAyA huA acitta garma pAnI yA acitta dhovana pAnI ko kAma meM lene kA prAvadhAna batAyA gayA hai| aise dhovana pAnI ko pahale chAna kara nithAra liyA jAtA hai| nithArane ke bAda sAdhaka isako apane upayoga meM lete haiN| yaha nirApada acitta pAnI kI zreNI meM AtA hai, kyoMki rasoI kI Avazyaka kriyAoM se yaha gauNa (anuSaMgI) utpAda ke rUpa meM banatA hai !

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parakAyika kriyA : pAnI meM parakAya yAni dUsare padArtha milAkara bhI dhovana banAyA jA sakatA hai| pAnI meM rAkha, lauMga, triphalA Adi milAne se sacitta pAnI acitta bana sakatA hai| isake lie rAkha ko sabase jyAdA kAragara aura upayukta mAnA gayA hai| cUne se bhI pAnI zIghra aura kAragara tarIke se acitta bana sakatA hai| lekina inakI kitanI mAtrA milAne se kitanA pAnI acitta banatA hai, isakA eka sarala aura vyAvahArika upAya honA jarUrI hai| eka do cimaTI rAkha ghar3e bhara pAnI meM gholakara dhovana banAnA sahI nahIM hai| vaha kevala sacitta gholana kI zreNI meM hI raha jAtA hai| jyAdA tara rAkha halkI kSArIya yA udAsIna hotI hai| isameM kITANuoM kI utpatti nahIM hotI hai| kucha rAkha kI mAtrA pAnI ke nIce jama jAya to samajha liyA jAtA hai ki rAkha kI upayoga meM lAI mAtrA kAphI thii| cUne ke Upara ke pAnI ko nithAra kara, usase kaI loga acitta dhovana banAte haiN| triphalA kI mAtrA kA bhI sahI aMdAja nahIM lagatA hai, kyoMki usakI bahuta hI kama mAtrA se bhI pAnI kA raMga badala jAtA hai| jaba ki rAkha aura cUnA kama kharcIle aura AsAnI se upalabdha hone vAle padArtha haiN| pAnI kA pUrNa prakAra se varNa, gaMdha, rasa, sparza badale binA dhovana nahIM hotA hai| ubAlanAH pAnI ko 90degC se Upara ubAlakara bhI acitta banAyA jAtA hai| sAtha meM yaha hidAyata dI jAtI hai ki 3 ukAlA A jaay| isase, pUrA garma huA yA nahIM, isakA saMzaya nikala jAtA hai| hAlAMki yaha naisargika kriyA se acitta banA huA to nahIM mAnA jA sakatA hai|

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(H-7) dhovana ke lie anupayukta padArthoM kA vistAra se vizleSaNa jaba ghara, rasoI meM sahaja banane vAle dhovana pAnI se AvazyakatA kI pUrti saMbhava nahIM ho to rAkha Adi se acitta dhovana banAnA par3atA hai| lekina 'prAsuka dhovana' banAne ke lie 'vyavahAra' meM AcAryoM ne kaI sAmAnya padArthoM ko anupayukta mAnA hai| isakA kyA kAraNa hai? / cInI, namaka, triphalA Adi kucha kaSaile padArtha va cUnA, dUdha Adi kI thor3I sI mAtrA ke prayoga se pAnI kA svAda, raMga Adi badala jAtA hai| phira bhI sAdhaka loga inake prayoga se badale hue pAnI ko prAsuka dhovana mAnane meM hicakicAte haiN| inakA saMtRpti bindu bahuta U~cA hotA hai| avakSepaNa hone ke lie bahuta adhika mAtrA kI jarUrata hotI hai| avakSipta nahIM hone se sthiti saMzayAtmaka rahane ke kAraNa inako anupayukta padArtha mAnate haiN| 1. cInI: yaha eka viziSTa rasAyana hai| yaha pAnI ko madhura rasa pradAna karatI hai jo indriya priya hotA hai| yaha maMda rasa hai| isakI ghulanazIlatA bahuta jyAdA hone ke kAraNa saMtRpti taka pahu~cane meM atyadhika mAtrA kI jarUrata par3atI hai| yaha maMda zastra hai| jyAdA zakkara ghula jAne se pAnI acitta to ho jAtA hai, lekina acitta banAne ke lie jarUrI mAtrA kA nirNaya kara pAnA vyAvahArika va sarala nahIM hai| ataH vyavahAra meM saMzaya banA rahatA hai| sarvasammati yaha hai ki gAr3hA zarbata jarUra acitta hotA hai| zeSa prakAra ke ghola kA nirNaya karanA muzkila hai| vaise indriya priya madhura ghola hone ke kAraNa vyavahAra dRSTi se bhI isako dhovana kI zreNI meM nahIM rakhA gayA hai| kyoMki indriya nigraha ke sthAna para indriya Asakti kA yaha kAraNa bana sakatA hai| ataH sAdhaka loga vyavahAra dRSTi se usakA upayoga nahIM karate haiN| 2. namakaH kucha AcAryoM ne namaka meM pA~coM hI svAda kA mizraNa mAnA hai|

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svAdake bhedaH svAda udAharaNa 1. tIkhA mirca (carakA), sauMTha, pIpara kar3avA nIma, karelA, cirAyatA 3. kaSailA - AMvalA, harar3e, katthA, kabIra 4. khaTTA - amlIya padArtha 5. mIThA cInI Adi sAdhAraNatayA yaha miTTI aura pAnI se hI nikalatA hai| prAcIna kAla se hI ise "zastra" ke rUpa meM nahIM mAnA gayA hai| cUMki pAnI isake janma sthAna ke rUpa meM hai, isaliye bhI ise zastra kI zreNI meM nahIM rakhA gayA hai| sAdhaka loga vyavahAra dRSTi se isakA upayoga nahIM karate haiN| hAlAMki ho sakatA hai ki yaha pAnI ko acitta banA sakatA hai| namaka pAnI meM jAkara jalayojana AvaraNa banAtA hai, na ki sIdhA pAnI ke zarIra ke chidroM meM jAkara jamatA hai| jyAdA mAtrA meM gholane para hI uparokta kriyA hotI hogI, jisase pAnI acitta bana jAtA hai| 3. kaSaile svAda vAle padArtha (triphalA, harar3e, A~valA, katthAAdi) ye sabhI maMda zastra mAne gaye haiN| inako khAne ke bAda pAnI svAdiSTa yA mIThA lagatA hai| hAlAMki svayaM pratikUla svAda vAle hote haiN| tathA thor3I sI mAtrA ke upayoga se pAnI kA raMga zIghra hI badala jAtA hai| ataH kAma meM lI huI inakI mAtrA kA sahI aMdAja nahIM lagatA hai| nirNaya saMzayAtmaka rahatA hai| bahuta jyAdA mAtrA ko mahIna pIsa kara 'gholane' se pAnI ke zarIra ke sAre chidra baMda ho sakate haiN| lekina pAuDara ko kitanA mahIna banAyA gayA, kitanI mAtrA kA upayoga huA, aura yadi avakSepaNa huA bhI to saMtRpti bindu taka pahu~cane para huA yA sthUla kaNoM ke kAraNa huA, Adi saMzayAtmaka sthiti paidA karate haiN| ataH vyavahAra dRSTi se inake upayoga kI anuzaMsA nahIM kI jAtI hai, hAlAMki 500 mesh jaise sUkSma kaNoM ke prayoga se acchA koloiDa (colloid) bana sakatA hai| tathA pAnI kA kvAtha ke rUpa meM acitta dhovana bana sakatA hai| lekina avakSepaNa nahIM hone ke kAraNa sahI mAtrA ke upayoga kA andAja nahIM lagatA hai| ataH sAdhaka inako vyavahAra dRSTi se apane lie anupayukta mAnate haiM tathA saMdeha se pare rahanA pasaMda karate haiN| Adhunika prayogoM dvArA acitta dhovana banAne ke lie inake AkAra aura sahI mAtrA ko nizcita karanA sambhava ho sakatA hai| vaise madhura pazca svAda ke kAraNa bhI isakA upayoga nahIM karate haiN|

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4. miTTI : miTTI ko bhI zastra rUpa nahIM mAnA gayA hai, kyoMki use bhI pAnI kA janma sthAna mAnA gayA hai| miTTI to pAnI meM atyadhika mAtrA meM bhI ghula sakatI hai| sAdhaka loga vyavahAra dRSTi se, miTTI ghule hue pAnI ko, acitta dhovana nahIM mAnate haiN| kaI jagaha ke boriMga ke pAnI meM kAphI mAtrA meM cikanI miTTI ghulI rahatI hai, jaise hAvar3A Adi jagaha para / ho sakatA hai utanI miTTI ke gholane se pAnI acitta bana sakatA ho / hAlAMki boriMga kA pAnI to bhItara meM bahuta arse taka miTTI ko ghola kara rahatA hai, jo bAhara Ane para kucha samaya pazcAta kAphI mAtrA meM avakSepita ho jAtI hai| phira bhI miTTI se usako vyavahAra sacitta mAnanA hI ucita lagatA hai / Adhunika yaMtroM dvArA jarUra patA lagAyA jA sakatA hai ki amuka pAnI acitta dhovana banA yA nahIM | SiO2 / bAlU ko zastra nahIM mAnA gayA hai| 5. cUnA [Ca(OH)2] yaha rAkha se bhI teja zastra mAnA gayA hai / thor3I sI mAtrA se dhovana bana sakatA hai| lekina mAtrA kA mApa saMzayAtmaka rahatA hai| isake teja ko kama karake yAni nithAra kara, kSINa cUne kA upayoga kiyA jAtA hai| teja rahane se jivhA yA peTa para duSprabhAva par3a sakatA hai / vyavahAra meM "sahI mAtrA" kA upayoga tathA usakI kSINatA kI DigrI Adi kA vAstavika mApatola saMbhava nahIM rahatA hai / yaha koloiDa bhI zIghra banA letA hai tathA isakI ghulanazIlatA bhI atyadhika hotI hai| adhika ghulanazIla padArthoM kI sahI mAtrA sunizcita karane kA bhI koI mAnaka nahIM rahatA hai| jaisA ki rAkha meM avakSepaNa hone para pAnI kA acitta honA mAna liyA jAtA hai| rAkha kI mahInatA bhI prAyaH eka sI rahatI hai / ataH rAkha jaisI cUne kI prAmANika mAtrA ko batA pAnA vyavahAra sammata saMbhava nahIM hai| hA~, Adhunika yaMtroM kA prayoga karake cUne kI sahI mAtrA ko, usakI kSINatA ke anusAra mApI jA sakatI hai lekina yaha tarIkA abhI prayogAtmaka sTeja para hI hai 6. dUdha (Milk) : yaha koloiDa hai tathA eka anukUla rasa kI zreNI meM AtA hai / pAnI meM usakI asImita ghulanazIlatA hai / yaha svayaM zarIra ke rUpa meM rahatA hai, na ki ANavika rUpa meN| tathA pAnI ke zarIroM ke bIca meM samazIla yA samarUpa mizraNa banAtA hai| isake bartana ke sAtha pAnI ko ragar3a kara dhone se pAnI kA zarIra TUTa jAtA hai tathA acitta dhovana bana sakatA hai| yaha pAnI ke raMga ko jaldI badala sakatA hai (kama mAtrA se bhI) tathA "avakSepaNa " kA to prazna hI nahIM uThatA hai / ataH vyavahAra dRSTi se dUdha ko dhovana banAne ke lie anupayukta mAnA gayA hai|

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7. sArAMzaH (i) isa prakAra atyadhika ghulanazIlatA vAle yA kama mAtrA se hI raMga badalane kI kSamatA rakhane vAle padArtha, dhovana banAne ke lie anupayukta mAne gaye haiN| isakA eka kAraNa hai ki ina padArthoM kA pAnI meM saMtRpti bindu adhika hone ke kAraNa, "avakSepaNa" ke rUpa meM mApadaNDa taya nahIM kiyA jA sakatA, jo ki vyavahAra dRSTi se saMzaya se pare rahane kA sAdhakoM ke lie AsAna tarIkA hotA hai| jo padArtha (kaSaile padArtha) muzkila se ghulate haiM, lekina jo pAnI ke raMga ko apanI thor3I sI mAtrA se hI badalane kI kSamatA rakhate haiM, unakI sahI mAtrA ko bhI nizcita rUpa se batA pAnA muzkila rahatA hai| ataH aise padArthoM ko acitta pAnI banAne ke lie anupayukta mAnA gayA hai| (iii) vyavahAra meM kucha AcAryoM ne zrAvakoM ke lie batAyA hai ki 10 lITara pAnI meM kitanA lauMga, triphalA pAuDara Adi poTalI meM DAla kara 1 minaTa taka khUba hilAyeM / yA itanA cimaTI cUnA DAla kara hilaaeN| phira itane minaTa (AdhA ghaMTA Adi) bAda hI use acitta dhovana mAnA jaaye| kucha AcArya cUne kA ghola pAnI banAkara use nithAra lete haiN| Upara kA nithArA huA kSINa cUne kA pAnI dhovana banAne meM upayoga meM liyA jAtA hai| usa pAnI ko ghar3e ke pAnI meM milAkara hilAyA jAtA hai| phira 25 yA 30 minaTa ke samaya ke bAda usa ghar3e ke pAnI ko acitta mAnA jAtA hai| ina sabakA vaijJAnika prayogoM dvArA prAmANika AdhAra prApta karake, saMzayAtmaka sthiti se nipaTa lenA ati Avazyaka lagatA hai| pichale kucha varSoM meM huI zodha se yaha saMbhava ho sakatA hai| jarUrata hai vizvAsa ke sAtha vaijJAnika dRSTikoNa rakhane kI aura vaijJAnikoM ko sAmUhika rUpa se samucita protsAhana dene kii|

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(H-8) dhovana aura akarmaka avasthA eka muddA, jo bAra bAra yuvAoM dvArA uThAyA jAtA hai, usa para eka bAra phira se cintana kara lenA samIcIna hogaa| hAlAMki isameM punarAvartana to hai, phira bhI isakI ahamiyatatA ke maddenajara, isake vibhinna pahaluoM ko nIce diyA jA rahA hai| prazna:- hama loga abhI taka yaha mAnate rahe haiM ki garma karake pAnI pInA Agama sammata hai| aba Adhunika kahe jAne vAle logoM ne tarka rakhA hai ki ubAlane meM koI buddhimAnI nahIM hai| dhovana banAne va ubAlane se jIva to marate hI haiM, phira acitta banAkara pIne se kyA phAyadA hai? inako hama ahiMsaka kaise mAna sakate haiM? vo apane Apako yaha batAne meM ki AgamAnusAra "paNNA sammikkhae" yAni apanI 'prajJA se Agama kI samIkSA kIjie, kA sahArA lekara apane Apako jyAdA tArkika aura Adhunika batA rahe haiN| garma karake mahA hiMsA mata kiijie| garma karanA mahA hiMsA kA kAraNa hai, ataH jaba dhovana kA vikalpa maujUda hai, taba to use chor3a denA hI caahie| uttara : - a) hama kyA karate haiM? hama chAnakara ghar3e meM pAnI bharate haiM - to pAnI kA sImAkaraNa ho jAtA hai| (7vA~ vrt)| lekina cUMki nala pAsa meM maujUda hai, ataH vrata khulA raha jAtA hai| dhovana va ubAlane kI prakriyA lambI hai, usake lie mAtrA soca samajhakara taya kI jAtI hai| kaccA pAnI upayoga meM lene se:1. sAdhAraNatayA mAtrA nizcita nahIM hotI hai| 2. pAnI ke jIva Darate rahate haiN| unameM Apase bhaya rahatA hai / 3. asaMkhya jIva paidA hote/marate haiN| vyavahAra naya se hameM doSa lagatA hai| (nimitta) 4. hara samaya pAnI meM gilAsa DAlane se bAra-bAra unheM kaSTa hotA hai| 5. ubAlane se bAra-bAra ke prANAtipAta se baca jAte haiN| b) tarka aura AdhunikatA:1. hiMsA kA nimittaH- kaccA pAnI jaba ghara meM eka ghar3e meM bhara kara rakhA jAtA

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hai, taba usa pAnI meM asaMkhyAta jIvoM kI utpatti aura mRtyu hara kSaNa hotI rahatI hai| vyavahAra naya se una sabakA nimitta lagatA hai| 2. vedanA:- usa pAnI meM se jaba bhI hama loTA bhara pAnI nikAlate haiM, taba loTA DAlane va nikAlane se apkAya ke jIvoM ko bhayaMkara vedanA hotI hai, usakA nimitta mujhe lagatA hai| jitanI bAra pAnI nikAleMge, utanI bAra vedana hotA hai| yadi pAnI ko acitta banA kara (dhovana yA garma karake), rakhA jAye, to dina bhara meM bAra-bAra ho rahI isa vedanA kI hiMsA se hama baca sakate haiN| 3. mAtrA kI maryAdA:- yadi acitta pAnI kA niyama le rakhA hai to Apane pAnI kA sImAkaraNa kara liyaa| taba jitanA acitta pAnI Apane banAyA hai, utanA hI Apake upayoga meM aayegaa| i) yahA~ taka ki yadi Apa bAhara gaye haiM, vahA~ kA pAnI, ho sakatA hai, kaccA hone se Apa nahIM pIyeMge / isa taraha dina meM ho rahI AvAgamana meM, hara jagaha thor3A-thor3A kaccA pAnI pI lene kI majabUrI baca jaayegii| ApakI maryAdAnusAra, Apa ghara Akara apanA pAnI piiyeNge| isameM parISaha tapa kA lAbha milegaa| yAni acitta pAnI ke pratyAkhyAna kA itanA lAbha aura mila jaayegaa| ii) isameM dina bhara ke lie eka nizcita mAtrA bhI taya ho jAtI hai| mAtrA kA laabh)| iii) garane se chAna kara, jisa pAnI se rasoI meM bartana va anAja Adi dhokara jo dhovana banatA hai, vaha sahaja aura nirApada dhovana kahalAtA hai| usako saheja kara rakhane va upayoga meM lene se na kevala asaMkhya jIvoM kI rakSA karate haiM, balki karma nirjarA bhI hotI hai| c) baMdha kA nimittaHuparokta b1. bindu para Age gaura karate haiN| 1) vicAra kariye ki maiM eka makAna meM raha rahA huuN| usake bAhara eka patthara par3A hai| usa patthara para merI dRSTi nahIM pdd'tii| taba patthara se merA kisI taraha kA baMdhana nahIM hai| yadi kabhI maiMne usa patthara para gaura karake, kisI kArya ke lie upayogI mAna kara apane makAna meM rakha liyA, taba usa patthara se merA bhAva - baMdhana ho gayA / yadi phira kabhI usa patthara ko anupayogI jAnakara vApisa bAhara pheMka

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diyA to merA baMdhana TUTa gyaa| isI prakAra jaba eka ghar3A bhara kara kaccA pAnI maiMne apane ghara meM rakha liyA- apane upayoga ke lie-to usa ghar3e bhara pAnI se merA bhAva-baMdhana ho gyaa| yadi 1 kilo AlU kharIda kara maiM ghara para lekara AyA to una AluoM se merA bhAva-baMdhana to ho gyaa| aba prazna uThatA hai ki usa ghar3e bhara pAnI yA AlU meM jo janma-maraNa ho rahA hai, usakA nimitta mujhe lagatA hai yA nahIM ? yAni ghara meM lAkara rakhane ke samaya se lekara jaba taka maiM use upayoga meM lenA zurU karatA hU~, taba taka usameM jo asaMkhyAta jIvoM kI utpatti va maraNa hotA hai, kyA usakA maiM nimitta banatA hU~ ? yadi hA~ to kyA nimitta kA doSa lagatA hai ? uparokta donoM praznoM ke javAba DhUMr3hane haiN| "paNNA sammikkhae" yAni apanI prajJA se samIkSA karanI hai| cU~ki apkAya ke jIvoM kI yA vanaspati ke janma-maraNa kI kriyA svAbhAvika rUpa se cala rahI hai, ataH mujhe unakI hiMsA kA nimitta nahIM lagatA hai| kevala "parigraha" kA doSa lagatA hai| yadi usa para merA mamatva jur3A huA hai to vyavahAra dRSTi se nimitta doSa bhI lagatA hai| yadi hama ghar3e ke pAnI yA AlU jaise para-padArtha kI hAni vRddhi ko nija kI hAni-vRddhi nahIM mAneM to hamameM rAga-dveSa ke bhAva hI paidA nahIM hoNge| aisI avasthA meM bhAva-karma baMdhana nahIM hogaa| lekina hamArA yaha bhAva to kacce pAnI se bhI hotA hai aura ghara meM rakhe acitta-pAnI se bhI hotA hai| d) akarmaka avasthA : para-padArtha para rAga nahIM hogA, yadi maiM socUM ki maiM to upayoga svarUpa, cetana huuN| jJAna aura darzana maya huuN| cetana arasa, arUpI, agaMdha aura asparzI hai| ataH pAnI yA AlU ke pudgala merI vastu nahIM hai| isa taraha cintana karake dRr3ha bhAvoM se bhAva-baMdhana ko roka sakatA huuN| tathA baMdhe hue karma ko apane se pRthaka kara sakatA huuN| (ajJAna avasthA meM manuSya para-padArtha kI hAni-vRddhi meM nija kI hAni-vRddhi mAnatA hai, aura bhAva-baMdha karatA hai|) "apane zuddha svarUpa kA cintana karane se karma svataH dUra ho jaayeNge|" (zrImad rAja cndrjii)| 3)

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(H-9) "sacitta / acitta pAnI ke vibhinna pahalU' (praznottara) jaina AgamoM meM bar3e hI vistRta rUpa se pAnI ko acitta banAkara pIne ke kAma meM lene kI vyavasthA batAI gaI hai| isameM abhI taka parigraha aura hiMsA ke alpIkaraNa ke vikAsa kI bhAvanA kA pakSa spaSTa rUpa se samajha meM A rahA thaa| lekina aba jo 'sacitta-apkAya' kI vaijJAnika parikalpanA vikasita ho rahI hai, to prazna uThatA hai ki kyA yaha parikalpanA acitta pAnI banAne kI vibhinna vidhiyoM tathA unase jur3I aneka jijJAsAoM va zaMkAoM kA samAdhAna pradAna karane meM sakSama hai? kucha sAdhu va zrAvaka samAja dvArA, isake vibhinna pahaluoM ke bAre meM uThAI gaI jijJAsAoM kA samAdhAna, isa parikalpanA ke AdhAra para nIce prastuta karane kA prayAsa kiyA gayA hai| prazna 1: sacitta pAnI ko acitta banAne ke liye jaina Agama meM kyA upAya batAye gaye haiM ? unakA koI vaijJAnika AdhAra banatA hai kyA? uttara : pAnI ko acitta banAne ke 23 upAya batAye gaye haiN| mizraNa banAnA : svakAya zastra se acitta bnaanaa| yAni eka kisma ke pAnI ko dUsare prakAra ke pAnI se mizrita karanA / udAharaNa svarUpa batAyA gayA hai ki yadi eka kue~ ke pAnI ko tAlAba ke pAnI meM milAyA jAye, to vaha acitta ho jAtA hai| inameM alaga-alaga prakAra ke padArtha ghule hue hote haiM, jisase ve eka dUsare kI saMracanA ko tor3a kara, kucha samaya ke liye, sacitta se acitta bana jAte haiN| jitane acche DhaMga se ve mizrita hote haiM, utane hI jyAdA kAragara DhaMga se eka dUsare ko acitta banA skeNge| ubAlanA : parakAya zastra se acitta bnaanaa| jaise pAnI ko agnikAya para rakhakara ubaalnaa| ubAlane para pAnI zata-pratizata acitta bana jAtA hai| sacitta apakAya kI vaijJAnika parikalpanA ke anusAra pAnI kI yoniyA~ (SaSTinumA ravoM se banI bAskeTabaoNla ke gola kI neno-jAlI) ubalane ke tApakrama para naSTa ho jAtI hai| jisase pAnI acitta ho jAtA hai| isake alAvA, usa pAnI meM ghulI huI saMpUrNa havA niSkASita ho jAtI hai| phalasvarUpa pAnI ke jIva kI zvAsocchavAsa kriyA baMda ho jAtI hai|

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iii) dhovanaH anya upAya meM parakAya - vijAtIya padArtha jaise rAkha, lauMga Adi ke upayoga se acitta 'dhovana' banAyA jAtA hai| Agama meM kama se kama 21 prakAra ke dhovana batAye gaye haiN| rasoI ghara ke bartanoM ko subaha rAkha se mAMjakara dhone se tathA ATe kI kaThotI dhone se, pAnI meM rAkha va ATe kA mizraNa acchI taraha se ho jAtA hai| isaliye isako adhika pramukhatA dI gaI hai| acche mizraNa kA matalaba hai, pAnI kA zata - pratizata acitta ho jaanaa| vaijJAnika dRSTi se, vijAtIya tattva pAnI meM mizrita hokara, sUkSma stara para usakI yoniyoM ke dvAroM ko avaruddha kara dete haiM, jisase zvAsocchavAsa kriyA baMda ho jAtI hai| havA ke mUlaka khatma hokara aNurUpa meM A jAte haiN| ApasI gharSaNa se yoniyA~ TUTa bhI jAtI haiN| vijAtIya tattva kI eka krAMtika mAtrA se bahuta adhika mAtrA ke upayoga se ye yoniyA~ AsAnI se marakara bikhara jAtI haiN| yadi krAMtika mAtrA (kriTikala mAtrA) se kama tattva, upayoga meM liyA jAye to pAnI sacitta hI raha jAtA hai| hAlAMki yaha mAtrA bahuta hI alpa hotI hai (jaise homyopaithI meN)| kucha tattva to pAnI ke ravoM meM sthApita hokara, usako lambe samaya taka yonibhUta banane se vaMcita rakha sakane meM sakSama hote haiN| iv) trasakAyaH ina donoM tarIkoM meM eka aura vyApAra hotA hai| ina donoM kriyAoM meM pAnI ke bhItara upasthita trasakAya ke sUkSma jIva bhI prAyaH prANa rahita ho jAte haiN| pahale tarIke meM ve ucca tApakrama ke kAraNa jalakara mara jAte haiM, to dUsarI prakriyA meM kSArIya aura ghAtaka vijAtIya tattvoM ke prabhAva se va unake saMsarga se ve acitta bana jAte haiN| isa prakAra acitta banAne kI prakriyA meM hama dekhate haiM ki pAnI kI yoni aura / yA havA to prabhAvita hotI hI hai, sAtha hI usake aMdara ke sUkSma trasakAya jIvANa baikTeriyA Adi bhI naSTa ho jAte haiN| Agama meM pratikUla sparzanA vAle padArtha jaise triphalA, rAkha Adi se bane dhovana ko jyAdA acchA mAnA hai, usameM zAyada Asakti niyaMtraNa kI bhAvanA kA uddezya rahA hai| prazna 2: 3 Agama meM ubAle hue acitta pAnI kI kAla maryAdA RtuoM ke anusAra nyUnAdhika batAI gaI hai| isakA vaijJAnika kAraNa kyA ho sakatA hai ? vaha pAnI phira se kyoM sacitta ho jAtA hai ?

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uttara : pAnI ko ubAlane se usakI yoniyA~ TUTa jAtI haiN| tApamAna girane se ve phira se banane lagatI haiN| isa sparza - pariNati (tApakrama) ke badalAva meM jyAdA samaya nahIM lagatA hai| lekina ubala jAne se pAnI meM ghulI huI havA saMpUrNa rUpa se niSkASita ho jAtI hai| ThaMDA hone ke pazcAt vo pAnI phira se dhIre-dhIre havA sokhanA zurU karatA hai| saMtRpti stara para pahuMcane para vaha phira sacitta bana sakatA hai| havA ke sokhane kI gati Adi vAtAvaraNa ke tApakrama va ArdratA para nirbhara karatI hai| isa prakAra sacitta banane kA kAla (samaya) mausama meM tApakrama, ArdratA para nirbhara karatA hai| isI se kahA gayA hai ki punaH sacitta banane meM bhinna-bhinna RtuoM meM nyUnAdhika samaya lagatA hai| ise acitta pAnI kI kAlamaryAdA kahate haiN| prazna 3 dhovana pAnI, jaba zastra pariNata hokara acitta ho jAtA hai, to vaijJAnika dRSTi se havA to usake bhItara ghulI huI avasthA meM raha hI jAtI hai| ataH isa havA se usameM zvAsocchavAsa to calatA hI rahatA hai, phira dhovana pAnI kA acitta honA to isa dRSTi se AbhAsa mAtra raha jAtA hai ? uttara: nahIM! pahale isakI vaijJAnikatA ko samajha lenA hogaa| usa dhovana pAnI meM havA jarUra ghulI huI raha jAtI hai, lekina dhovana banAne kI prakriyA meM, pAnI kI yoni, yAni pAnI kI sUkSma saMracanA badala jAne se yA naSTa ho jAne se, vaha pAnI acitta bana jAtA hai| (dekhiye : phoTo 1 aura 2) / isa prakAra yonibhUta pAnI kI saMracanA, vijAtIya/parakAya zastra pariNati se TUTakara pAnI ko acitta banAtI hai| cUMki ghulI huI havA ke parimANa meM prAyaH koI badalAva nahIM hotA hai| ataH isakI kAlamaryAdA RtuoM ke sAtha zIghra nahIM badalatI hai| prazna : 4 kyA ubAlakara acitta banAye gaye jala ko, usakI kAlamaryAdA ke uparAMta phira se ubAlakara acitta banAkara pIne ke kAma meM lAyA jA sakatA hai? uttara : sacitta pAnI ko ubAlakara jaba acitta banAyA jAtA hai, to usameM ghulI huI havA to bAhara nikala hI jAtI hai, lekina sAtha hI meM usameM panapate baikTeriyA aura anya trasakAya ke jIva bhI jala kara mara jAte haiM, tathA unakA sUkSma mRta zarIra usI meM raha jAtA hai| ina mRta zarIroM meM

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prazna 5: uttara: kucha samaya uparAMta sar3ana paidA hone lagatI hai| apanI kAlamaryAdA ke pazcAt jaba yaha pAnI punaH ubAlakara acitta banAyA jAtA hai, to mRta zarIra ubalane se viSaile va abhakSya bana sakate haiN| jabaki dhovana pAnI meM vijAtIya kSAra ke upayoga ke kAraNa punaH dhovana vidhi ke upayoga meM lAne se bhI, pUrva ke mRta zarIra sar3ate nahIM haiN| unako viSaile banAne kI ubalane kI kriyA bhI isameM nahIM hotI hai| ataH dhovana pAnI bhakSya hI rahatA hai| phira bhI yaha dhovana banAne ke pUrva ke sacitta pAnI kI guNavattA para nirbhara karatA hai| usakA viveka rakhanA caahiye| kucha prakAra ke sUkSma baikTeriyA dhovana banAne ke bAda badabU dene lagate haiN| usa taraha ke pAnI kA upayoga pIne ke bajAya dhone Adi dUsare kAma meM lenA cAhiye / kyoMki vaha abhakSya bana sakatA hai| kyA sacitta pAnI kI kAyA se bhI jaivika phoTona kA utsarjana hotA hai? naI khoja ke anusAra, jaivika phoTona (bAyo phoTona) ko eka sazakta prakAza ke rUpa meM mAnA jAtA hai, jo ki sacitta padArtha meM utsarjita ho sakatA hai| kucha paristhitiyoM meM yaha pAnI ke eka vizeSa prakAra meM dRSTigocara huA hai| aisA pratIta hotA hai ki ye phoToMsa pAnI kI yoni meM someTiDsa (Somatids) ke rUpa meM usake eka chora para jur3a jAte haiM yA vahA~ para utsarjita hote haiN| aise vizeSa prakAra ke pAnI meM, trasakAya ke jIva paidA nahIM hote haiN| aisA eka pAnI hai saghana grAMDera paanii| yaha pAnI vidyuta cumbakIya kSetra meM usake pravAha meM aMtarvalayita TarbaleMsa paidA karake banAyA jAtA hai| aise guNa vAlA dUsarA pAnI dekhane meM AyA hai UparI gaMgA nadI meN| ina donoM pAnI ko bahuta dina taka baMda rakhane ke bAda bhI ye kisI bhI trasakAya ke jIvoM se rahita pAye gaye haiN| inakI yoni trasakAya ke jIvoM ko Azraya nahIM detI hai| isa viSaya para aura zodha karane kI AvazyakatA hai| prazna 6 : kyA gaMdA pAnI phira se sacitta bana sakatA hai? uttara : moTe taura para gaMdA pAnI do taraha kA hotA hai| eka parakAyika jIvoM kI upasthiti ke kAraNa / inakI mAtrA bar3hane se tathA vizeSa prakAra ke jIva paidA hone se yaha acitta pAnI bhI abhakSya bana jAtA hai| dUsarA gaMdA pAnI hotA hai vijAtIya tattvoM kI upasthiti ke kaarnn| yaha pAnI

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bhI hamAre liye abhakSya ho sakatA hai| samudra kA pAnI sacitta hotA hai| isa tathya ko dRSTigata rakhate hue yaha samajha meM AtA hai ki jaba ye gaMdagiyA~ pAnI meM milatI haiM, to pAnI acitta bana jAtA hai kyoMki usakI yoni, usakI ghulI huI havA Adi sabhI kuprabhAvita ho jAtI haiN| kucha kama gaMdagI vAle sthira pAnI meM, ye yoniyA~ kucha samaya bAda phira se bana jAtI haiM, tathA pAnI phira se sacitta bana jAtA hai| lekina gatizIla pAnI meM ye TUTI huI yoniyA~ bar3I muzkila se vApasa jur3akara pAnI ko yonibhUta banAtI haiN| (dekhiye : gaMde Tepa pAnI ke photto)| sAdhAraNatayA ye azuddhiyA~ pAnI meM SaSTinumA rave banAne meM bAdhaka rUpa rahatI haiN| vaise gaMdA pAnI sacitta ho yA acitta, pIne ke liye abhakSya hI mAnA gayA hai| kucha prayogoM meM yaha pAyA gayA hai ki nala ke pIne ke pAnI ko, jo sAdhAraNa gaMdA thA, jaba bartana meM sthirakara, saMgIta va prArthanA se prabhAvita kiyA gayA, to SaSTinumA ravA banA kara sacitta ho gyaa| (phoTo 3) / nala va nadI kA pAnI adhikatara mizra avasthA meM hotA hai| prazna 7: kyA dhovana pAnI bhI gaMdA pAnI mAnA jAye ? uttara: jaise pAnI meM kucha minaralsa milAne se pAnI ko gaMdA mAnane ke bajAya usako jyAdA upayogI mAnate haiM, vaise hI zAstra vidhi se rAkha yA anya taraha ke vijAtIya tattva milAkara dhovana banAyA jAe to usako bhakSya hI mAnanA caahie| kAraNa ki dhovana ke banAne ke sabhI tattva bhakSya haiN| sivAya rAkha ke| rAkha bhI apanI kSArIyatA ke guNa ke kAraNa, yadi peTa meM calI jAye to nukasAna nahIM karatI hai| hAlAMki adhikAMzataH pAnI ko nithAra kara jaba upayoga meM lete haiM, to adhikatara Thosa, aghulanazIla padArtha nIce rahakara pAnI se alaga ho jAte haiN| pAnI meM bahuta alpa mAtrA meM, vaha bhI koloiDala rUpa meM usakA aMza, jaba peTa meM jAtA hai to peTa kI amlIyatA kama karane meM sahAyaka mAnA gayA hai| dhovana vaise bhI acitta pAnI hai| usameM trasakAya ke jIva bhI acitta ho jAte haiN| pAnI (sacitta) meM upasthita havA ke mUlaka naSTa ho jAne se, usake upayoga se, vyakti ke Aveza maMda rahate haiN| oNksIjana mUlaka (Radicals) ke bAre meM nimnalikhita tathya dhyAna dene yogya hai :

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'iv) sA~sa meM lI gaI havA meM jitanI oNksIjana hotI hai, usakA karIba 5% bhAga oNksIjana mUlaka ke rUpa meM badala jAtA hai| sA~sa kI taraha, pIne ke pAnI meM jitanI havA ghulI rahatI hai, usameM prApta prANavAyu bhI mUlakoM meM parivartita ho jAtI hai| mUlaka bahuta abhikriyAzIla hote haiN| ye nyUkliAyAika amla, lipiDsa Adi kA pratighAta kara sakate haiN| isase nirodhAtmaka zakti kSINa ho kara yA pratirakSaka taMtra kamajora ho kara, apakarSaka bImAriyA~ ho jAtI hai| ubAlane yA dhovana pAnI banAne se isa mUlakoM se chuTakArA mila jAtA hai| ina prakriyAoM meM isa svataMtra mUlakoM kA saphAyA ho jAtA hai tathA nayA mUlaka nahIM bana pAtA hai| ataH vaisA pAnI pIne se TissUoM ke oNksIDeTiva (Oxidative) kSaraNa yA nukasAna se chuTakArA mila jAtA hai| rAkha ke pAuDara (kSArIya) se jaba dhovana pAnI banAyA jAtA hai, taba bhI svacchaMda mUlaka naSTa ho kara, ekala oNksIjana bana sakatI hai| aise pAnI ke prayoga se bImArI-mukta jIvana paddhati jIne meM sahAyatA milatI hai| AvezoM para kaMTrola rahatA hai| yaha jIna saMbaMdhita badalAva se tathA usase jur3I bImAriyoM se chuTakArA dilAtA hai| dhovana meM jaivika koSANuoM kI gaMdagI to bilkula nahIM rhtii| ataH vaha subhakSya ho jAtA hai|

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prazna 8 : parakAya padArtha milAkara dhovana pAnI banAne kA kyA vijJAna hai? uttara : do prakAra ke Thosa padArtha hote haiN| unake prabhAva kA nimna prakAra se vizleSaNa kiyA jA sakatA hai| dhruvIya padArthaH- inake aNu vidyuta Aveza lie hue hote haiN| jaba ye padArtha pAnI meM milAye jAte haiM, to ye Ayana banAte haiN| udAharaNa svarUpa sAdhAraNa namaka (NaCl) / pAnI ke aNu yA yoni ke DhA~ce ina AyanoM ke cAroM tarapha eka gherAva banAte haiN| pAnI kI yoni ina vijAtIya padArthoM se na to TUTatI hai aura na zvAsAvarodhI banatI hai, yadi inakI mAtrA bahuta kama ho to| jaisA ki homyopaithI meM hotA hai| lekina yadi jyAdA mAtrA meM ina padArthoM kA upayoga kiyA jAye to ve pAnI kI prANa-UrjA ko kama kara dete haiM tathA usako nirjIva taka banA sakate haiN| homyopaithI meM to isake viparIta, ye usakI prANa UrjA meM abhivRddhi kara dete haiN| adhruvIya padArtha:- udAharaNa cInI kaa| 1) yaha pAnI meM binA hAiDrojana gherAva ke ghula jAtI hai| isake aNu pAnI ke aNuoM ke bIca meM yA aMtarkoSANuoM kI khAlI jagaha meM baiTha jAte haiN| pAnI meM, isako anukUla padArtha ke rUpa meM mAnA jAtA hai| isalie vratI zrAvakoM ke lie cInI ko dhovana banAne ke lie anupayukta padArtha mAnA gayA hai| sAdhAraNatayA adhruvIya beMjIna adhruvIya Thosa moma ko ghola letA hai| lekina pAnI aisA nahIM kara sakatA hai| lauMga va rAkha pAnI meM kalila (colloidal) banAte haiN| ye yoni ke chidroM ko avarUddha karake acitta dhovana banA dete haiN| eka anya prakAra ke ve Thosa padArtha hote haiM (dhruvIya yA adhruvIya), jo abhakSya hote haiN| Arsenika, phlorAiDa Adi isI prakAra ke (pAnI meM dhulanazIla) padArtha haiN| inako pAnI se haTAne ke bAda hI vaha pAnI bhakSya zreNI meM aayegaa| dhovana banAne ke lie nimnalikhita anivArya zarte haiM - ye Thosa padArtha, gharoM meM sAdhAraNatayA, upalabdha hone cAhie, jaise rAkha, lauMga, triphalA aadi|

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ii) ye svAsthya ke lie nuksAnadeha yA abhakSya nahIM hone caahie| iii) ye pAnI meM ghulanazIla tathA kalila banAne meM sakSama hone caahie| iv) dhovana banAne kA tarIkA sugama aura saMzaya se pare honA caahie| yadi ye dainika upayoga meM Ane vAlI kriyAoM se upa-utpAda kI taraha bana sake, to dhovana bilkula niravadya mAnA jaayegaa| isase mamatva yA parigraha kA poSaNa nahIM honA caahie| prazna 9: sAdhu aura zrAvaka (gRhastha) loga kaise ubale pAnI yA dhovana kI kAla-maryAdA se nipaTate haiM, kyoMki unameM sva nirAkaraNa viparyaya kA guNa pAyA jAtA hai| uttara : zvetAmbara paramparA meM nimnalikhita vyavahAra kriyAe~ pracalita haiM:_.i) yadi kucha kAla-maryAdA ke bAda acitta pAnI para zastra prakriyA ko doharAyA nahIM jAve, to pAnI phira se sacitta bana sakatA hai| dhovana pAnI ke lie yaha kAla-maryAdA varSA Rtu meM 3 prahara kI hai| vibhinna RtuoM ke lie bhinna-bhinna kAla-maryAdA batAI gaI hai| vileya kI mAtrA dhovana banAne ke lie rAkha ko acchI taraha se pAnI meM hilAyA jAtA hai| dhovana pUrNa rUpeNa bana jAe, isake lie eka niyama batAyA gayA hai ki ghulane ke bAda kucha rAkha nIce jama jAnI caahie| isase patA cala jAtA hai ki pAnI acchI taraha se rAkha kA kalila (colloidal) bana gayA hai| aise acchI taraha se bane dhovana ko bhI 5 prahara ke bAda meM sAdhaka kAma meM nahIM lete haiN| kAla-maryAdA sAdhaka loga isa prakAra se bane dhovana ko dUsare prahara ke bAda grahastha ke yahA~ se le sakate haiN| lekina use acchI taraha se hilAne ke bAda hI svIkAra karane kA prAvadhAna hai| phira bhI aise dhovana ko bhI 5 prahara ke bAda kAma meM nahIM lete haiN| dhovana ko lene ke bAda, sAdhaka loga garane se chAnakara phira kAma meM lete haiN| isako 9 ghaMTe ke bAda pIne ke kAma meM nahIM lete haiN|

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tivihAra kA paccakkhANa karane vAle zrAvaka loga, jinako sacitta pAnI kA tyAga rahatA hai, sUryAsta ke pUrva tAjA dhovana banA lete haiN| subaha meM banAyA dhovana rAtri ke dUsare prahara meM (sUryAsta ke 3 ghaMTe bAda) kAma meM nahIM liyA jA sakatA, kyoMki vaha phira se sacitta ho jAtA hai| thor3I sI rAkha yA 1-2 bartanoM ke dhone se yA 2-4 lauMga yA vijAtIya padArtha kI aparyApta mAtrA se banA dhovana 100% acitta nahIM ho pAtA hai| kyoMki usakA raMga, rasa aura sparza sUkSma stara para nahIM badala pAtA hai| vAyu kA tApakrama aura namI bar3ha jAne se pAnI ke jIva jaldI paidA hone kI saMbhAvanA bar3ha jAtI hai| isI ke kAraNa acitta pAnI kI kAla-maryAdA kama ho jAtI hai| cUMki phrija me havA jyAdA ThaMDI aura nama rahatI hai, ataH usameM rakhe pAnI kA acittapanA jyAdA dera taka nahIM rahatA hai| ataH dhovana yA ubale pAnI ko phrija meM nahIM rakhane kA viveka rakhanA caahie| barpha to sacitta pAnI kI zreNI meM AtA hai| yadi use dUdha yA rasa meM milAyA jAtA hai, to ce bhI sacitta bana jAte haiN| kama se kama barpha ke pighalane ke 1/2 ghaMTe bAda taka to ve sacitta hI rahate haiN| phira usake bAda mizra sthiti meM A sakate haiN| tathA acchI taraha se hilAne ke bAda, ho sakatA hai acitta bana jaayeN| yaha saMdeha kI sthiti barpha kI mAtrA para bhI nirbhara karatI hai| prazna 10 : kyA dhovana yA ubale pAnI ko miTTI ke ghar3oM meM rakhA jA sakatA hai? uttara : yadi ghar3oM meM pAnI lambe samaya taka binA halacala ke raha jAtA hai, to usameM kAI Adi nigodiyA jIva paidA hone kI saMbhAvanA bar3ha jAtI hai| isake pariprekSya meM zrAvaka ko apanA viveka kAma meM lenA hai| isameM 4 prakAra kI sthitiyA~ banatI haiMpakkI sAvadhAnI baratate haiM, jisase lIlana-phUlana, kAI Adi paidA hoN| jaise :i) ghar3e ko hara subaha andara aura bAhara se khUba ragar3a kara dhonaa| lekina kucha dinoM bAda ghar3e ke chidra rojAnA ragar3ane ke kAraNa baMda ho jAte haiN| isase ghar3A jaldI hI 1.a)

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1.b) heu 1.c) 1.d) 2. ii) pAnI ko ThaMDA karane kA guNadharma kho baiThatA hai / yadi ghar3A acche se ragar3A nahIM jAtA hai, to ghar3e ke chidra to jaldI baMda nahIM hote haiM, lekina una chidroM meM adRzya kAI paidA honA zurU ho jAtI hai| ghar3e kI aMdara kI sataha jaba kAI se kAlI honA zurU hotI hai, taba taka kAphI samaya se chidroM meM ho cukI hotI hai| dUsarA tarIkA hai ghar3e ko dhUpa meM eka dina rakhakara sUkhAnA tathA do ghar3e rakha kara ekAntara dina meM unakA upayoga karanA / ekAntara dina se sUkhAne se ghar3e ko khAlI kara, rAtri bhara sUkhane ke lie ulTA rakha diyA jAe / subaha meM ghar3e meM acitta pAnI bharate vakta usameM thor3A sA poTeziyama parameMganeTa jaisA rogANunAzI padArtha (do bUMda ) milA denA cAhie / yaha oNksIkAraka padArtha hai jo rogANuoM ko naSTa karatA hai tathA dhovana Adi pAnI ko pIne yogya acittAvasthA meM banAye rakhatA hai| vizeSakara bAriza ke dinoM meM isake prayoga kI anuzaMsA kI jAtI hai| eka anya paristhiti paidA hotI hai jaba yA to hama uparokta sAvadhAniyoM se paricita nahIM hoM yA ghar3oM ko ragar3a kara dhone aura sUkhAne meM lAparavAhI baratate hoM, tathA ghar3e ke chidroM meM aura unakI bhItarI sataha para kAI jamA hone dete haiN| ghar3e kI sataha kAlI yA harI dikhAI dene lagatI haiN| hamArI asAvadhAnI se yaha kAI acitta pAnI ke sAtha, hamAre pIne meM, aMza rUpa meM jA sakatI hai| yaha sAdhakoM ke lie aiSaNIya nahIM hai / kAI kevala saMsarga mAtra se acitta pAnI ko bhale sacitta nahIM banAtI ho, lekina isase ghar3A phira kaI prakAra kI kAI yA lIlana - phUlana paidA hone kA majabUta gar3ha bana jAtA hai| zurU meM kAI adRzya raha sakatI hai| yaha svAsthya ke lie hAnikAraka ho sakatI hai| ina saba saMbhAvanAoM ke madde najara, eka sAdhAraNa zrAvaka ko jahA~ taka bane, miTTI ke ghar3oM meM dhovana yA ubAlA pAnI nahIM rakhanA hI ucita hai / sAdhAraNa zrAvaka kA matalaba unase hai jo ghar3oM ko kAI - mukta rakhane kI ucita sAvadhAniyA~ nahIM barata sakate haiN| cU~ki ubalA pAnI zurU meM oNksIjana mukta hotA hai, ataH ghar3e kI bhItarI

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sataha para kAI jamane kI saMbhAvanA kama rahatI hai| lekina kucha ghaMTe bAda jaba jyAdA havA usameM ghula jAtI hai, to kAI paidA hone kI sambhAvanA zurU ho jAtI hai| ataH ina sambhAvanAoM se nipaTate hue yadi ghar3oM meM pAnI rakhanA hI hai to unako hara rAtri meM khAlI karake sUkhAne ke lie ulTA rakhane kA viveka rakhanA hogaa| do ghar3e rakha kara, usameM se eka ghar3e ko 36 ghaMTe taka sUkhAne kI paddhati jyAdA vizvasanIya hai| aise sUkhe hue ghar3e meM phira 1 dina kA acitta pAnI bharanA caahie| prazna : 11 ojhona yA parAbaiMganIya kiraNoM se saMsAdhita kiyA haA pAnI, jo bAjAra meM minarala pAnI ke nAma se milatA hai, kyA acitta pAnI kI zreNI meM AtA hai| kyA jaina sAdhu yA vratI zrAvaka use pIne ke kAma meM le sakatA hai? uttara : yaha prazna vartamAna samaya meM utpanna huA hai| ataH Adhunika vaijJAnika siddhAMta kI jAnakArI se isakA vizleSaNa karanA samIcIna hogaa| isa minarala pAnI ko, boTala meM bharane ke pahale, baikTeriyA-mukta banAne ke lie usa para kucha abhikriyAe~ kI jAtI hai| parAbaiMganI kiraNoM se pAnI ko jIvita baikTeriyA se mukta kiyA jA sakatA hai| lekina ina kiraNoM se pAnI ke zarIra kI saMracanA TUTane kI sambhAvanA nahIM lagatI hai| ataH pAnI sacitta rUpa meM hI raha jAtA hai| isameM oNksIjana kI mAtrA meM bhI badalAva nahIM AtA hai| yadi baikTeriyA mArane kI prakriyA meM ojona gaisa kI mAtrA bar3hA dI jAye, to vaha pAnI meM ghulI huI oNksIjana kI kucha mAtrA ko haTA sakatI hai| lekina 100% haTAne kI koI sambhAvanA nahIM hai, kyoMki usa sthiti meM ojona khuda svAsthya ke lie hAnikAraka bana sakatI hai| ataH vaha pAnI sacitta pAnI kI zreNI meM hI AtA hai, hAlAMki use baikTeriyA, lIlana-phUlana Adi gaMdagI se mukta kara diyA jAtA hai| ataH tyAgI zrAvaka ke lie yaha anupayukta hI rahatA hai| prazna 12 : kyA vratI zrAvaka usa dhovana yA ubale pAnI ko upayoga meM le sakatA hai, jo ThaMDA karane ke lie phrija meM rakhA gayA ho| uttara : yaha samasyA bhI purAne jamAne meM nahIM thii| usa samaya phrija the hI nhiiN| ___ ataH isakA uttara hama Adhunika vijJAna ke siddhAMtoM kA sahArA lekara

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ddhuuNddheNge| phrija meM pAnI sva-vASpIkaraNa se ThaMDA nahIM hotA hai, jaisA ki miTTI ke ghar3oM meM hotA hai| yadi pAnI kA bartana vAyurodhI rUpa se kasa kara baMda kiyA huA hai, to usakA pAnI tApa cAlakatA se aura vikiraNa kI prakriyA se ThaMDA hotA hai| AsapAsa kI havA se bhApa saMghanita/dravita hokara osa bUMdoM ke rUpa meM bartana para jamA hotI haiN| yadi bartana kA Dhakkana vAyurodhI rUpa se baMda nahIM hai to AsapAsa kI vAyu bartana ke pAnI ke sIdhe saMparka meM aayegii| tathA pAnI ko "mizra-pAnI" (kahIM sacitta aura kahIM acitta) banA degii| ataH yaha zrAvaka ke pIne ke lie anupayukta bana jaayegaa| (saMdarbha "suyagaDAMga sUtra, 2 zrutaskaMdha, 3 adhyAya, (pR.) 112/113 AhAra-prajJA, "osa bUMda acitta pAnI ke pudgala grahaNa kara, acitta yoni meM janma letI hai'), isa prakAra acitta pAnI, sacitta pAnI meM badala jAtA hai| yadi pAnI kA bartana vAstava meM vAyurodhI rUpa se baMda hai (hAlAMki sAdhAraNa zrAvaka ko isakA vivekapUrvaka sahI nirNaya lene meM kaThinAI hogI) to vo pAnI acitta hI rahanA caahie| lekina isa ThaMDe pAnI ke bartana ko jaba bAhara nikAla kara kholA jAtA hai, to dekhate haiM ki bAharI sataha para bahuta sArA pAnI osa bUMdoM ke rUpa meM jamA ho jAtA hai| yaha bhI saMbhAvanA bana sakatI hai ki aMdara ke ThaMDe pAnI kI sataha dvArA bhI, aisI osa bUMde sokha lI jaay| kyoMki tApakrama meM bahuta jyAdA aMtara rahatA hai| isa prakAra kucha osa kI bUMde usa acitta pAnI ko mizra pAnI banA deNgii| yaha zrAvaka ke pIne ke lie anupayukta ho jAtA hai| cU~ki kama tApakrama va ucca namI ke kAraNa ubalA pAnI zIghra jIvita banatA hai ; ataH phrija ke vAtAvaraNa meM khulA rakhA acitta pAnI, teja gati se sacitta banatA hai| prazna 13: dhovana yA ubalA pAnI banAne se jalakAyika jIva aura anya trasa jIva AkhirakAra mara hI jAte haiN| taba itanA AraMbha karane kI kyA jarUrata hai| uparokta kriyAoM meM hama kisI jIva kI rakSA nahIM karate haiN| ataH ina prakriyAoM ko kaise ahiMsaka mAnA jA sakatA hai ? taba hamArI ahiMsA kI bhAvanA kI rakSA kaise hotI hai|

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uttara : isameM 3-4 prakAra ke mudde haiM, jo ThIka se samajhane hoNge| hama loga sAdhAraNatayA 1 dina kI AvazyakatAnusAra acitta pAnI kA bhaNDAraNa karate haiN| pAnI ko pahale garane se chAnakara, jo jIvANI hotI hai usako ucita rUpa se dhote haiM, jisase ki una choTe-choTe jIvoM kI rakSA ho ske| usa chAne hue pAnI se rasoI aura piraMDe ke bartana mAMja, dhokara, dhovana banAnA eka nirApada kriyA hai| isameM sAdhu yA zrAvaka kA koI nimitta doSa nahIM hai| isameM ho rahI pAnI kI hiMsA, ArambhajA hiMsA kA eka bhAga hai, jo hiMsA ke alpIkaraNa se saMbaMdhita hai| dhovana bhI, rasoI kI eka sahAyaka kriyA ke rUpa meM bana jAtA hai| lekina ubAla kara yA rAkha Adi milAkara dhovana banAnA Adi acitta pAnI prApta karane kA nirApada yA sahaja tarIkA nahIM hai| phira bhI eka vivekazIla zrAvaka, hiMsA ke alpIkaraNa ke siddhAMta ko dhyAna meM rakhate hue acitta pAnI prApta karane kA nIce mujaba upAya karatA hai| a) prathama tarIkA : alpatama hiMsA kA mArga: upayukta vijAtIya padArthoM se dhovana banAnA yA saura UrjA se pAnI ubaalnaa| isa prakAra taiyAra kiye hue pAnI se hiMsA kA alpIkaraNa hotA hai| kyoMki isake lie zrAvaka pahale apanI dainika AvazyakatA ke anusAra pAnI kI mAtrA kA nirdhAraNa karatA hai| yaha bhI eka prakAra kI vrata sAdhanA hai| jisase zrAvaka ke mana va indriya nigraha kI sAdhanA hotI hai| saura UrjA ke prayoga se tejaskAya ke jIvoM kI hiMsA se bacAva hotA hai| hiMsA meM alpIkaraNa kI bhAvanA hI AraMbhajA-hiMsA (aparihArya) ko saMkalpI-hiMsA se alaga karatI hai| b) dUsarI vidhi : agni jalAkara pAnI ko ubaalnaa| isameM atirikta agnikAya va vAyukAya Adi jIvoM kI hiMsA kA prasaMga rahatA hai| ataH jahA~ taka ho sake, gRhasthoM ko agnikAya ke prayoga se bacanA caahie| kevala jaba bAdaloM meM sUraja chupA ho, tathA dhovana banAne kA pramANika sAdhana upalabdha na ho, tabhI yaha vidhi apanAnI caahie| uparyukta vidhiyoM va prakriyAoM meM do cIjeM mahattvapUrNa hai| eka hai kartA

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kI bhAvanA yA uddezya aura dUsarA hai padArtha kI mAtrA | sAdhaka kI bhAvanA hai - uttara : a) khapata ko kama karanA tathA apavyaya ko haTAnA, hiMsA yA kaSTa kA alpIkaraNa karanA / b) isakI vyAkhyA isa prakAra kI gaI hai| sacitta pAnI kI eka bUMda meM asaMkhya apakAyika jIva batAye gaye haiN| inameM janma-maraNa kI zrRMkhalA avirAma rUpa se calatI rahatI hai| cUMki ghara meM rakhe pAnI ke sAtha hamArA rAga yA mamatva hai, isalie parigraha ke doSa ke sAtha-sAtha hama usa janma-maraNa kI hiMsA ke bhI nimitta banate haiM; jo svAbhAvika rUpa se cala rahI hai| unakI saMkhyA para vicAra kiijie| eka bUMda meM asaMkhya jIva aura unakA hara samaya meM lagAtAra janma-maraNa honA ! lekina yadi hama apane upayoga meM Ane vAlI mAtrA kA nirdhAraNa kara te haiM, to use acitta banAne kI hiMsA kA bhI sImAkaraNa ho jAtA hai | zrAvaka kA uddezya yA bhAvanA hai ki ananta jIvoM kI hiMsA se baceM tathA jAgarUka raha kara una marane vAle jIvoM ke prati karuNA kI bhAvanA rkheN| isake alAvA, jaba vaha pAnI eka bAra acitta banA diyA jAtA hai to vaha kama se kama 8 ghaMTe taka acitta hI rahatA hai / isa taraha kacce pAnI meM hone vAlI pratikSaNa kI hiMsA se 8 ghaMTe taka bacAva ho jAtA hai / yahA~ taka ki ubAlane meM hone vAlI tamAma hiMsA bhI, 10-12 ghaMToM meM bhaMDAraNa kiye kacce (sacitta) pAnI meM pratikSaNa ho sakane vAle asaMkhya jIvoM kI hiMsA se bhI kama mAtrA meM hogI / ubalA pAnI 10 ghaMToM se jyAdA samaya taka acitta avasthA meM raha sakatA hai| isase hamArI karUNA kI bhAvanA ko saMbala milatA hai / prazna 14 : kucha prakAra ke pAnI meM trasakAya yA sUkSma jIva lambe samaya taka nahIM panapate haiN| isakA kyA kAraNa hai ? sAdhAraNa pAnI meM baikTeriyA yA anya trasa jIva paidA hote haiN| vijJAna yA Agama ke anusAra havA saMtRpta pAnI sabhI prakAra ke jIvoM ko Azraya detA hai| machalI yA sUkSma jIva Adi oNksIjana yukta pAnI meM AsAnI se panapate haiM /

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lekina yaha dekhA gayA hai ki UparI gaMgA kA pAnI yA grAMDara pAnI, lambe samaya taka baikTeriyA mukta rahate haiM isake do kAraNa ho sakate haiM: isa pAnI meM aise rogANunAzaka padArtha yA khanija ghule rahate haiM, jo rogANuoM jaise trasa jIvoM kI utpatti nahIM hone dete haiN| isake pramANa ke lie, isa pAnI kA prayogazAlA meM parIkSaNa honA caahie| yA isameM ghulI huI oNksIjana havA usa rUpa meM rahatI hai, jo trasa jIvoM ko Azraya nahIM de sktii| gaMgA kA pAnI zAyada pahalI zreNI meM AyegA aura grAMDara-pAnI dUsarI zreNI meM / inako ThIka se samajhane ke lie kucha prayogoM aura parIkSaNoM kI AvazyakatA hai| prazna 15 : adhikAMza jainI yahI samajhate haiM ki pAnI ko ubAlakara pInA Agama (zAstra) sammata hai| lekina Aja ke kucha par3he likhe yuvakoM ne yaha tarka denA zurU kiyA hai ki jalakAyika jIvoM ko, pAnI ko, ubAlakara, pahale hI mAra dene meM, koI buddhimAnI nahIM hai| unakA kahanA hai ki yaha tarka Agama sammata bhI hai tathA sAtha-sAtha meM jyAdA vyAvahArika, AsAn, aura sugama hai| yaha tarka tIvra gati se phaila rahA hai| ina donoM vicAradhArAoM meM kyA vaijJAnikatA hai ? yA acitta banA pAnI kA upayoga karanA mAtra eka rUr3hi bhara raha gayA hai ? yA yaha yuvAoM kI usa mahattvAkAMkSA kA hissA hai, jisake kAraNa ve apanI hara kriyA va soca meM Adhunika dikhanA cAhate haiM ? purAnI vyavasthA se vidroha karanA cAhate haiM ? uttara : abhI taka vratI jaina zrAvaka acitta (ubalA yA dhovana) pAnI hI pIte Aye haiN| vartamAna meM kucha AvAjeM uparokta tarka ko peza karatI dikhAI detI hai| vIrAyatana ke sadasyoM ne bhI isI prakAra kA tarka peza kiyA hai| ina sabakA vizleSaNa vartamAna ke naye siddhAMta "binA DI.ena.e. va Ara.ena.e. (DNA& RNA) kA jIva" ke pariprekSya meM nIce prastuta kiyA jA rahA hai| sabase pahale naye tarka kI samajhadArI yA buddhimattA para vicAra karate haiN| tathA dekhate haiM ki purAne mata kA jalakAyika jIvoM kI naI vaijJAnika avadhAraNA kI rozanI meM kyA vaijJAnika AdhAra banatA hai| yaha sahI hai ki ubAlane se jala kAyika jIva mara jAte haiN| isase

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kisI jIva kI rakSA nahIM ho rahI hai| lekina isake pIche rahe viveka ko samajhane kI koziza karate haiN| jaba hama kacce pAnI kA ghar3oM meM bhaNDAraNa karate haiM, to usameM rahe jalakAyika jIva hamase bhayabhIta rahate haiN| yaha hara asahAya jIva kI svAbhAvika pratikriyA hai| hamArA uddezya bhI usa pAnI ko khapAne kA rahA huA hai| yAni hama una jIvoM ko mAreMge hii| isa kacce pAnI meM jIvana-maraNa kI zrRMkhalA usake svabhAva se barAbara calatI rahatI hai| jaba taka hama usako kAma meM nahIM le lete haiN| ataH usa janma-maraNa kA nimitta doSa, vyavahAra dRSTi se hameM lagegA hii| jaba isa pAnI ko ubAla kara acitta banAyA jAtA hai, to usake andara rahe sabhI jalakAyika jIva eka bAra mAre hI jaayeNge| usake bAda usameM usa pAnI kI kAla maryAdA taka koI bhI nayA jIva paidA nahIM hogaa| isa prakAra kula jIva hiMsA kI saMkhyA usa pAnI meM kAphI mAtrA meM alpa ho jAyegI, jisako hamAre upayoga ke liye bhaNDAraNa karake rakhA gayA hai| isa prakAra acitta aura sacitta pAnI ke bhaNDAraNa meM ho rahI hiMsA meM bahuta jyAdA pharka rahatA hai| pahale vAle prasaMga meM kevala eka bAra (1012 ghaMTe taka) asaMkhya jIvoM kI hiMsA hotI hai, jabaki dUsare prasaMga meM 10 - 12 ghaMTe taka hara kSaNa meM asaMkhya jIvoM kI hiMsA hotI rhegii| ina donoM prasaMgoM meM trasakAya ke jIvoM kI saMkhyA meM jyAdA pharka nahIM rahatA hai| prazna 16 : yaha to ApakA tarka hai| Apako una jIvoM ke marane va anya kaSToM kA anubhava nahIM ho sktaa| yadi hama eka gilAsa meM kaccA pAnI bhara kara usI se pUche ki vo hamase kyA cAhatA hai ? kyA vo vaisI hI avasthA meM pI lenA yA ubAlakara pI lenA hamase pasaMda karegA? uttara: yadi hamAre bhItara meM sahI karuNA bhAva hai, to hamAre vicAra se vo pAnI hamase hAtha jor3akara vinatI karegA ki hama use vaise hI chor3a deN| kisI bhI rUpa meM usakA upabhoga karake hiMsA na kreN| kyoMki donoM hI vikalpoM meM usakI mRtyu hone vAlI hai| Agama meM kahA bhI hai ki koI bhI jIva maranA nahIM cAhatA, sabhI jInA cAhate haiN|

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uttara: uparokta donoM vikalpoM meM hamArI bhAvanA ahiMsaka rhe| jahA~ taka bana sake hiMsA se adhika se adhika bacane kA prayAsa kreN| kisI ke prati krUratA yA hiMsA bhAva na rkheN| prazna 17 : sacitta pAnI ko zrAvaka loga jAgaruka rahakara nizcaya ke sAtha dhovana yA ubale pAnI ke rUpa meM acitta banAte haiN| isa prakAra vo saMkalpI hiMsA ke bhAgI banate haiM, tathA mahAn karma kA baMdha karate haiM ? sabase pahale hama hiMsA ke vibhinna pahaluoM tathA usake lakSaNoM para vicAra karate haiN| kisI jIva ko kaSTa denA yA use mAranA hiMsA kahalAtI hai| dravya hiMsA:- yaha do prakAra kI hotI hai arthajA hiMsA :- anivArya kArya meM hone vAlI hiMsA / anarthajA hiMsA :- anAvazyaka aura phijUla kArya meM hone vAlI hiMsA / hamArI kArya kI prakRti ke AdhAra para arthajA hiMsA cAra prakAra kI batAI gaI hai| (i) jIvana abhivyakta karane vAlI hiMsA jaise zvAsocchavAsa, cayApacaya Adi kriyAe~ / ye aparihArya haiN| (ii) jIvana sahAyaka hiMsA : gRhasthI calAne kI Avazyaka kriyAe~ jaise khAnA pakAnA, snAna karanA, bhojana karanA aadi| (iii) jIvana yApana kI hiMsA : jaise vyApAra, udyoga calAnA, sAmAjika va rASTrIya kriyaaeN| (iv) rakSAtmakaH apanI, parivAra va deza kI rakSA ke liye| anarthajA hiMsA ke bhI do prakAra batAye gaye haiN| (i) apane liye yA parivAra va rASTra ke liye vyartha aura anAvazyaka kriyAe~, jisameM sthAvara kAya ke jIvoM kI hiMsA hotI hai| (ii) trasakAya ke jIvoM kI hiMsA jaise zikAra karanA, anAvazyaka rUpa se pakSI, kITa, pataMgoM ko maarnaa|

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1. B) bhAva hiMsA __ bhAvanA ke anurUpa hiMsA 6 prakAra kI batAI gaI hai| isako lezyA bhI kahate haiN| krUratA ke paimAne para inako paribhASita kiyA gayA hai| isakA eka udAharaNa 6 bhUkhe vyaktiyoM dvArA jAmuna ke per3a ko dekhakara, unameM uThI 6 taraha kI bhAvanAoM se saMbaMdhita hai| __ bhAvanAoM kI majabUtI yA krUratA se yaha patA lagegA ki zubhAzubha karmoM kA baMdha kitanA majabUta hogaa| sabase atikrUra bhAvanA se kI huI hiMsA se itane kaThora karma kA baMdha hotA hai, ki ve nikAcita karma, tapa dvArA bhI nahIM haTAye jA sakate haiN| unheM to bhoganA hI par3atA hai| C) uddezya aura kartavya kI bhAvanA: hameM yatanA aura viveka rakhakara unhIM anivArya kriyAoM ko karanA cAhiye jo hamAre parivAra va samAja ke liye Avazyaka hoN| hameM lobha va rAga ke vaza hokara kriyAe~ nahIM karanI caahie| mana meM hiMsA ke prati prAyazcitta kI bhAvanA rakhate hue karuNA ke bhAva rahane caahiye| hiMsA kA sImAkaraNa tathA tyAga-pratyAkhyAna karane kI bhAvanA rakhanI caahiye| vyartha hiMsA kI pahacAna karanA tathA use haTAne ke liye prayAsarata rahanA caahiye| hiMsA ke isa vizleSaNa ke pazcAt aba hama uparokta prazna kA samAdhAna sahI pariprekSya meM DhUMDhane kA prayAsa karate haiN| yaha sarvavidita hai ki ubAlane meM, dhovana banAne se jyAdA hiMsA hotI hai| agnikAya meM 6 hI prakAra ke jIvoM kI hiMsA batAI gaI hai| (AcArAMga sUtra, pahalA zrutaskaMdha, pahalA adhyAya) dhovana to rasoI kI Avazyaka kriyA se bana sakatA hai| isa sahaja kriyA meM vaha upaphala ke rUpa meM nikalatA hai| isa prakAra kA acitta pAnI zrAvaka va sAdhaka kI ahiMsaka bhAvanA va kriyA ko pradarzita karatA hai| yadi dhovana ko kisI dUsarI vidhi se bhI banAnA par3e to bhI akrUratA va hiMsA ke alpIkaraNa ko pradarzita karatA hai| yaha kama hiMsaka ArambhajA hiMsA kA hI eka bhAga hai| isa vidhi meM agnikAya kI hiMsA kI bacata hotI hai|

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3. ye sabhI Avazyaka kriyAe~ ArambhajA hiMsA ke dAyare meM AtI haiM, kyoMki ye jIvana ko banAye rakhane ke liye jarurI hai| isase karma baMdha jyAdA majabUta nahIM hogaa| sabjI kATanA Adi kriyAe~ jAnakara jarUra kI jAtI haiM, lekina isameM hamArI vivazatA va karUNA kI bhAvanA rahatI hai na ki khuzI kii| uttarAdhyayana sUtra (2/31) meM spaSTIkaraNa diyA gayA hai ki bhojana apane Apa ko jiMdA rakhane ke liye kiyA jAtA hai| hama apane vratoM para majabUta raheM, isa liye kiyA jAtA hai| cUMki agnikAya se hone vAlI hiMsA, zAyada dina bhara meM hone vAlI apkAya kI hiMsA se bahuta kama hotI hai| ataH ubale hue pAnI ko bhI kAma meM lene kA sujhAva diyA jAtA hai| ubAlane ke liye agnikAya kI jagaha yadi saura UrjA kA prayoga kiyA jAya jo usa hiMsA ko ekadama se haTAyA jA sakatA hai| saura hITara ko upayoga meM lene se yaha ujAgara hogA ki hama hiMsA ke alpIkaraNa meM kitanI sajagatA rakhate haiN| hama ArambhajA hiMsA ko ThIka se samajha pAye haiN| anyathA yadi samajhate hue bhI ki saura hITara ahiMsaka hai, hama usake upayoga meM udAsInatA baratate haiM to jaina zrAvaka hone kI bhAvanA kA nirAdara karate haiN| saura hITara ke upayoga se na kevala agnikAya kI balki vAyukAya ke jIvoM kI virAdhanA se bacate haiN| khAsakara ve sAdhaka satarka ho jAyeM jo apane lie pAnI ko garma karane kI preraNA dete haiN| yadi saura cUlhe ke upayoga kI preraNA nahIM dete haiM, pAnI ko garma karane ke liye to nizcaya hI mahAna hiMsA ke bhAgI banate haiN| aisA samajha meM AtA E) uparokta praznoM kA uttara zrutadhara sAdhuoM se bhI pUchA gayA, unake spaSTIkaraNa isa prakAra mile haiM (sAtha hI meM dekhiye "dhovana ke liye anupayukta padArthoM ke vizleSaNa" zIrSaka meM 'dhovana aura akarmaka avasthA meM diye gaye prazna kA uttara bhI) hiMsA kA kAraNa/nimittaH jaba kaccA pAnI kA ghara meM bhaNDAraNa kiyA jAtA hai, to usameM asaMkhya janma-maraNa kI zrRMkhalA pratikSaNa lagAtAra calatI rahatI hai| eka prakAra se janma-maraNa kA vyavahAra dRSTi se maiM nimitta banatA huuN| atirikta hiMsA / virAdhanAH jaba bhI pAnI ke ghar3e se hama gilAsa dvArA

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3. 4. 1. prazna 17b. ubAlane kI kriyA jyAdA krUra aura AkrAmaka hai banaspata dhovana banAne kI kriyA se / agnikAya ke prayoga se pAnI ko ubAlane meM agnikAya ke atirikta vAyukAya Adi kI mahAn hiMsA hotI hai, taba hama kyoM ubAlane kI kriyA ko apanAte haiM ? ubAle yA dhovana pAnI pIne se kyA phAyade haiM ? 2. pAnI bAhara nikAlate haiM, to pAnI ke jIvoM ko bahuta vedanA hotI hai| usa vedanA kA nimitta mujhe lagatA hai| yadi yaha pAnI acitta hotA to hama isa vedanA rUpI hiMsA se baca jAte / uttara : pahale bhAga kA uttara Upara diyA jA cukA hai| acitta pAnI ke upayoga se nimnalikhita phAyade haiM. 3. hiMsA kI mAtrA kA sImAkaraNaH jaba dhovana yA acitta pAnI pIne kA vrata liyA jAtA hai to pUre dina ke liye eka nizcita mAtrA ko hI acitta banAyA jAtA hai / yaha eka atirikta lAbha hai acitta pAnI pIne kA, vrata lene vAloM ko / 4. bAhara jAnAH jaba vratI bAhara jAtA hai to vaha sAdhAraNatayA milane vAlA kaccA pAnI to pI nahIM sakegA / ataH jagaha-jagaha pAnI pIne se baca jaayegaa| ho sakatA hai, use thor3A pariSaha sahana karane kA lAbha bhI mila jaaye| vo vApasa ghara lauTakara hI apanI pyAsa bujhA pAyegA / vrata aura sImAkaraNa kA pUrA lAbha milane kI sambhAvanA rahatI hai| eka zrAvaka jAnatA hai ki acitta pAnI saba jagaha nahIM milatA hai / ataH isakA vrata lene se zrAvaka soca samajhakara eka sahana karane kI kSamatA utpanna karatA hai, jisase sambhAvita kaThinAiyoM ko samabhAva se sahana kara sake / ataH yaha vrata tapa kI zreNI meM AtA hai / I isa vrata se vyakti kI icchAoM kA nirodha hotA hai / indriya nigraha hone vrata kI sArthakatA bar3ha jAtI hai / vratI kitane ghar3oM / piraMDoM kA pAnI pIyegA, isa para niyaMtraNa ho jAtA hai isakA bhI eka atirikta pratyAkhyAna kiyA jA sakatA hai isa prakAra zrAvaka ko sImAkaraNa kA phAyadA mila jAtA hai| isase svAda para bhI vijaya prApta hotI hai| kyoMki ubAlane yA dhovana banAne se pAnI kA svAda badala jAtA hai / isa prakAra isase rAga para vijaya prApta karane meM madada milatI hai / (39)

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prazna 18: Apa dhovana ko kama hiMsaka samajhate haiM, lekina kabhI-kabhI dhovana meM se bulabule nikalate dekhe gaye haiN| yAni khamIra banane ke kAraNa yaha to jyAdA hiMsaka bana jAtA hai| khamIra banane se dhovana svAsthya ke liye bhI hAnikAraka ho jAtA hai| ataH isameM buddhimAnI nahIM hai ki dhovana banAne kI rUr3hI se cipake rheN| uttara : havA ke bulabule do kAraNoM se nikala sakate haiN| yadi dhovana banAte vakta havA kI pAnI meM ghulanazIlatA kama ho jAtI hai, to atirikta havA usa pAnI meM se bulabuloM ke rUpa meM niklegii| dUsarA kAraNa ho sakatA hai ki khamIra par3ane ke kAraNa usameM se kArbana-DAi oNksAiDa bulabuloM ke rUpa meM nikle| yadi asAvadhAnI ke kAraNa dhovana meM khamIra uThane kI sthiti banatI hai (yAni usameM ATA yA anya kArbanika padArtha kI mAtrA jyAdA hone se), to yaha jarUrI nahIM hai ki vaha dhovana jahara bana gayA ho yA svAsthya ke liye hAnikAraka bana gayA ho / jalebI, Dabala roTI Adi khamIra DAlakara hI banAye jAte haiN| inako pUrI duniyA khAtI hai| yadi ajJAnavaza hama aise dhovana ko jahara yA svAsthya ke liye abhakSya kahane kA DhiMDhorA pITate haiM, to kyA hama dhovana ke prati ghRNA phailAne kA pApa to nahIM kara rahe hai? phira bhI, Adhunika jamAne meM dhovana banAne kI prakriyA ko jyAdA spaSTa mAtrA meM niyaMtrita kara sakate haiN| yadi rAkha yA vaise anya vijAtIya padArtha kAma meM lete haiM, to khamIra kI sambhAvanAe~ khatma ho jAtI haiN| prazna 19: ghar3e meM bhaNDAraNa kiye hue kacce jala meM ho rahI asaMkhya janma - maraNa kI zrRMkhalA ke liye maiM kyoM jimmedAra hU~? yaha to pAnI kA apanA svabhAva va bhAgya hai| jisa taraha hamAre zarIra meM bekTiriyA Adi jIvANu kA pUrA jaMgala (Flora-Fauna) bharA par3A hai, (khAsakara peTa meM), to kyA cayApacaya yA anya Adatana hone vAlI kriyAoM meM, pratikSaNa ho rahI ananta jIvoM kI hiMsA kA maiM jimmedAra hU~ ? kyA AgamoM meM peTa meM yA ghar3e meM ho rahI hiMsA kI jimmedArI merI batAI gaI hai? uttara : isake 3 pakSa samajha meM Ate haiN| / hamAre zarIra meM vanaspati Adi prANI samUha hamAre zarIra kI svataH hone vAlI kriyAoM para nirbhara karate haiN| hamArA una kriyAoM para koI niyaMtraNa nahIM rahatA hai| jIvana calAne vAlI ina cayApacaya, zvAMsa lene

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Adi kriyAoM se hone vAlI hiMsA ko Agama meM azakya parihAra kahA gayA hai| isameM karmabaMdha sabase kamajora hotA hai| (prathama zreNI kaa)| lekina pAnI ko sacitta yA acitta avasthA meM saMgrahIta karanA to hamArI icchA para nirbhara karatA hai| ye kriyAe~ ghara - gRhasthI calAne kI jarUrata se saMbaMdhita hai, tathA hamAre viveka se prabhAvita hotI haiN| ye ArambhajA hiMsA kI zreNI meM AtI hai| inase jo karma baMdha hotA hai, usakI majabUtI dUsarI zreNI kI hotI hai| hamArA viveka batAtA hai ki hama lagAtAra prayAsarata raha kara, vyartha meM ho rahI hiMsA ko kama kareM yA haTA deN| yahI bhAvanA hameM dhovana Adi acitta pAnI ke upayoga ke liye prerita karatI hai| una mara rahe jIvoM ke prati umar3a rahI karuNA yA vivazatA, hamArI AMtarika zakti ko bar3hAtI hai, tathA citta zuddhi meM sahAyaka banatI hai| anyathA vyakti prAkRtika saMsAdhanoM ke prati lAparavAha banakara andhAdhundha dohana kregaa| isa prakAra vaha paryAvaraNa saMtulana kA mahAna duzmana bana jaayegaa| prazna 20 : eka gilAsa pAnI ko apane upayoga ke liye sIdhA nala se liyA jA sakatA hai| saMbhava ho to garane Adi se chAnakara sUkSma trasa jIvoM kI rakSA kI jA sakatI hai| isa vyavasthA meM pAnI kA saMgrahaNa nahIM karanA par3egA, jisase pUrva praNAlI meM ghar3e meM ho rahI hiMsA se baca skeNge| uttara : uparokta vyavasthA meM nala kA pAnI yA to chata para rakhI TaMkI yA anya tAlAba se AtA hai| vyakti jAnatA hai ki usane aisI vyavasthA kara rakhI hai ki jaba bhI jarUrata par3egI, to nala se pAnI upalabdha ho jaayegaa| isakA eka matalaba yaha huA ki pUrA pAipa Adi kA taMtra usake liye saMgrahaNa kA kAma kara rahA hai| yadi ghar3oM meM bhaMDAraNa karate haiM to ve zrAvaka parimANa rakhane vAle gRhastha kI zreNI meM A jAte haiN| yadi jAgarukatA nahIM hai tathA usake liye aparimita jala hara samaya upalabdha rahatA hai to vaha gRhastha avati aura aparimANa vAle zrAvaka kI zreNI meM A jAtA hai| AgamAnusAra parigraha parimANa karane vAle gRhastha ko hiMsA kA doSa kama lagatA hai| isake alAvA ghar3e meM saMgrahaNa na karake nala se sIdhA pAnI lene vAlA gRhastha pUre pAipa taMtra meM rahe hue aparimita pAnI kI hiMsA kA bhAgI banatA hai, kyoMki usa taMtra ke sAtha usakA mamatva aura svAmitva kA bhAva banA huA hai| yaha sthiti kamobeza sArvajanika naloM Adi ke liye bhI lagatI hai, yadi alaga se bhaNDAraNa kI vyavasthA nahIM hai|

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prazna 21 : hama loga ekvA - gaoNrDa ko pAnI kI saphAI ke liye kAma meM lete haiM / usameM kArbanika padArtha chAnane kI battI Adi rahane se chanA huA pAnI baikTeriyA aura nukasAnadehI padArthoM se mukta rahatA hai| isa prakriyA se pAnI to acitta bana hI jAtA hai ? uttara : uttara : prazna 22 : pAnI kI killata ke kAraNa, makAnoM meM boriMga ke pAnI ko myUnisIpeliTI ke pAnI ke sAtha milA diyA jAtA hai| yaha dUsarA pAnI akhira meM nadI yA jhIla se AtA hai / ataH isa mizraNa meM svakAya zastra dvArA pAnI svataH acitta bana jAtA hai / 1. ekvA gaoNrDa kevala trasa jIva tathA vanaspatikAya ke sUkSma jIva haTA detA hai lekina apkAyika jIvoM ko pUrA nirjIva banA sake, jaisA ki dhovana banAne se hotA hai, saMbhava nahIM lagatA hai| isameM na to pAnI kI yoniyoM ke bIca jyAdA ragar3a hotI hai aura na koI atirikta vijAtIya padArtha milAyA jAtA hai| na to pAnI kI kAyA ko chAnA jAtA hai aura na ghulI havA ko haTAyA jAtA hai| oNksIjana to vaise hI mUlaka avasthA meM raha jAtI hai / 2. isa prakAra saiddhAMtika rUpa se vaha pAnI sacitta hI raha jAtA hai vyavahAra se yaha sacitta aura acitta pAnI kA mizraNa paidA karatA hai| ubale, dhovana aura nala pAnI kI "AbhA - phoTogrAphI " isa vyAkhyA tathA vizleSaNa ko sahI siddha karatI hai / AcArAMga sUtra ke anusAra do alaga prakAra ke pAnI ke mizraNa karane se pAnI acitta bana jAtA hai| lekina isameM 2 binduoM ko dhyAna meM rakhanA cAhie / pAnI ke pUrNatayA mizrita hone kI sunizcitatA / aisA na ho to dono pAnI sAtha sAtha meM, kucha kinAroM meM alaga-alaga raha sakate haiM, binA eka dUsare para AkramaNa yA zastra kriyA kiye| vratI zrAvakoM ke lie yaha zaMkAspada hotA hai| isa acitta pAnI kI kAla - maryAdA bhI hameM mAlUma nahIM rahatI hai / yaha parakAya-zastra dvArA bane dhovana se bhinna prakAra kA pAnI hai| vijJAna ke hisAba se yaha kAla - maryAdA, mizrita pAnI meM pAye jAne vAle khanijoM kI mAtrA aura prakAra para nirbhara karatI hai / avasImA se yadi kama mAtrA meM ye khanija haiM, to pAnI ke zarIra ke sabhI chidroM ko baMda karane meM ye sakSama nahIM rheNge| ataH vratI ke lie yaha, mizra pAnI kI taraha rahA huA (42)

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pAnI, agrAhya hI rahatA hai| isake atirikta usameM rahI "oNksIjana" meM bhI koI badalAva nahIM AtA hai| ina saba tathyoM se aise pAnI kI kAlamaryAdA bhI bahuta kama hone kI sambhAvanA prabala hotI hai| prazna 23 : vinamratA ke sAtha kahanA par3a rahA hai ki jo rUr3higrasta sAdhaka loga pauMche kA pAnI le lete haiM, usa paddhati ko nirUtsAhita karanA cAhie, khAsakara svAsthya aura svacchatA ke dRSTikoNa se| yaha prathA ajaina samAja kA dhyAna khIMcatI hai aura unameM hamAre sAdhakoM ke prati ghRNA ke bhAva paidA karatI hai| ve hamAre samAja ko gaMdA, asvaccha, ghinaunA aura ghRNAspada samajhane lagate haiN| vijJAna ke hisAba se bhI aise pAnI ko kisI bhI prakAra se sAdhakoM ke lie upayukta nahIM mAnA jA sakatA hai| uttara: isa prathA meM mUla siddhAMta pAnI ko bacAnA tathA punaH kAma meM lenA hai| (paryAvaraNa saMrakSaNa ke 3R=Reduce, Reuse & Recycle, ghaTAnA, punarUpayoga aura punarAvartana krnaa)| yadi pAnI jaise saMsAdhana ko koI Reuse aura Recycle kara sakatA hai, to usa prathA / paddhati ko hatotsAhita karane ke bajAya, protsAhita karanA jyAdA ucita hogaa| sAdhAraNatayA gRhastha pauMche ke pAnI ko pheMkane ke bajAya saMgrahIta kara letA hai| yadi pauMche meM koI rasAyana prayukta nahIM kiye ho, to usa saMgrahIta pAnI ko nithAra va chAna kara kAphI sAphakara liyA jAtA hai| yaha chanA huA pAnI (dhovana ke rUpa meM rahatA hai) jyAdA maile kapar3oM ko sApha karane ke kAma meM yA malamUtra sApha karane ke kAma A sakatA hai| yaha saba vyakti kA viveka hai ki vaha kisa prakAra pAnI kA saMrakSaNa kara paryAvaraNa kI rakSA meM sahayoga de sakatA hai| uparokta paddhati meM, zuddhatA kI zreNI kA, kArya kI yathocita AvazyakatA se sumela baiThAne kA siddhAMta, kAma karatA hai| yahA~ akabara aura bIrabala kA vaha udAharaNa upayukta najara AtA hai, jaba bIrabala ne bAdazAha ko eka gilAsa vo pAnI pilA kara vAha-vAhI lUTI, jisa pAnI ko akabara ne sabase badabUdAra batAkara usase ghRNA kI thii| bIrabala ne usI gaMde pAnI ko nithAra kara, chAna kara tathA saMzodhita kara sugandhita banA diyA thaa| zuddhatA kA, kArya kI AvazyakatA ke anurUpa sumela baiThA dene se, ghRNA ko prazaMsA meM badala denA saMbhava hai| vAstava meM ghRNA to hamAre pUrva ke vicAra va durAgraha se hI jyAdA prabhAvita rahatI hai, na ki vastu nihita hotI hai| aisA hI eka udAharaNa jaina vADmaya ke 'jJAtAdharmakathA' Agama ke 12veM

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adhyAya meM milatA hai| subuddhi nAmaka pradhAna apane rAjA ko samajhA rahA thA ki padArtha-pudgala kI paryAya badalatI rahatI hai| yaha usakA svabhAva hai| yAni pudgala ke guNa badalate rahate haiM | jaba rAjA ko aisA kucha samajha meM nahIM AyA to subaddhi ne kisI pratyakSa udAharaNa se samajhAnA ucita samajhA / kucha mahIne bAda, usane zahara kI gaMdI nAlI, jisameM zahara kA gaMdA pAnI ikaTTA hotA thA, ke pAnI ko nithAra kara, sApha va saMzodhita/saMskArita kara ke rAjA ko anajAne meM pilA diyaa| rAjA usa pAnI kI utkRSTa madhuratA cakhakara pUchane lagA ki itanA svaccha aura mIThA pAnI kauna se kue~ se lAyA gayA hai| isa prasaMga se subaddhi yaha Agamika tathya AsAnI se samajhA sakA ki pudgala kI paryAya va guNa badalate rahate haiN| isa svabhAva ke kAraNa amanojJa padArtha bhI madhura aura manojJa bana jAte haiN|

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1. dhovana jala kA ravA vinyAsa 2. sacitta jala kA ravA vinyAsa 3. prArthanA ke pazcAt nala ke pAnI kA ravA vinyAsa

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(H-10) jaina-darzana aura Adhunika vijJAna kI dRSTi meM jala jaina darzana meM jala ko na kevala ekendriya jIva hI kahA gayA hai, apitu usake kaI vizeSa guNoM kA varNana bhI kiyA gayA hai| kucha guNoM kI nIce vyAkhyA kI gaI hai| sAdhAraNa paribhASAH 'gommaTasAra' ke jIva-kANDa (digambara jaina samAja kA dhArmika grantha) ke anusAra jaina darzana meM 'jala' zabda nimnalikhita 4 prakAra se prayoga meM liyA gayA hai: jala : sacitta aura acitta jala kA mishrnn| jala jIvaH bATe bahatI AtmA jo jalajIva banegI yA jalajIva se AI hai| jala kAyaH acitta pAnI yA pAnI kI nirjIva kaayaa| jala kAyikaH sajIva jl| jaina darzanAnusAra jala ke sAmAnya guNaH yoni (prajJApanA, navamA yoni pada) yaha vo janma sthAna hai, jahA~ para AtmA bhautika zarIra meM praveza karatI hai| apane nAmakarma ke udaya ke anusAra jIva apanI yoni kA cayana karatA hai| tathA sarvaprathama usa yoni meM upalabdha padArthoM se apane saMpUrNa jIvana meM hone vAlI ghaTanAoM kI rUparekhA banA letA hai| jala kI 7 lAkha yoniyA~ hotI haiM, jahA~ apkAya ke jIva cyava kara vikasita ho sakate haiN| jaise barasAta kA pAnI, osa kA pAnI, ghar3e kA pAnI, sAgara kA pAnI, kue~ kA pAnI, jhIla kA pAnI, kohare kA pAnI, hima-nada, jharanA, barpha, ole, bAdala Adi kA pAnI ityaadi| ve tIna prakAra kI hotI hai| 1. sacittaH jIva-pradezoM se saMbaMdha yoni sacitta yoni kahalAtI hai| 2. acittaH jo yoni jIva rahita ho, vaha acitta yoni hai, aura 3. mizrayoni : jo yoni aMzataH jIva pradeza sahita aura aMzataH jIva rahita hai, yAni sacitta aura acitta ubhaya rUpa ho, vaha sacittAcitta yoni kahalAtI hai|

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(ii) (iii) (iv) 2. (ii) (iii) apkAyika jIvoM kA upapAta (janma sthAna ) kSetra anya jIvoM dvArA kadAcit grahaNa kiyA huA hai, kadAcit grahaNa kiyA huA nahIM hotA hai aura kadAcit aMzataH grahaNa kiyA huA aura kadAcit aMzataH grahaNa nahIM kiyA huA, ubhaya svabhAva vAlA bhI hotA hai / yahA~ AtmA bhautika zarIra meM praveza karatI hai| isa prakAra ina jIvoM meM tInoM prakAra kI yoniyA~ hotI hai / (iv) eka AtmA mRta pAnI -rUpa yoni meM praveza karatI hai, to usa acitta yoni meM sacitta yoni mila jAtI hai aura sacitta apkAya ke jIva kI utpati hotI hai jaba yaha sacitta pAnI meM praveza karatI hai, to use sacitta yoni mila jAtI hai| ataH use sacitta-acitta kA pariNamana nahIM karanA par3atA hai| anya rUpa meM yoniyoM ke 3 bheda isa prakAra haiN| 1. zIta yoni 2. uSNa yoni 3. zItoSNa yoni / apkAyika jIva uSNa yoni vAle hote haiN| apane nAmakarma ke udaya ke anusAra jIva apanI yoni kA cayana karatA hai tathA sarva prathama usa yoni meM upalabdha padArthoM se apane saMpUrNa bhAvI jIvana meM hone vAlI ghaTanAoM kI rUparekhA banA letA hai / pAnI kI sacittatA : apkAya ke 3 bheda haiM : prakAra haiM : - nizcaya sacitta aura vyavahAra sacitta apkAya / (i) sacitta, mizra aura acitta / sacitta apkAya ke do ghanodadhi naraka pRthvI kA AdhArabhUta Thosa apkAya vAlA samudra / isI taraha ghanavAta, ghanavalaya karaka-olA tathA samudra aura draha, vo bahumadhyabhAga meM nizcaya sacitta (ekAMta sacitta) apkAya hotA hai| kUma, vANI, tar3Aga Adi kA apkAya vyavahArataH sacitta hotA hai / anudvRta uSNajala tathA barasatI huI varSA kA pAnI mizra apkAya hotA hai / anuvRtta uSNajala : pahale ubAla vAlA uSNajala kucha pariNata hotA hai, ataH mizra hai| tIna ubAla vAlA jala prAsuka mAnA jAtA hai (acitta) bastI meM barasane vAlA jala, manuSya, tiryaMca ke AvAgamana se bhI pUrNa acitta nahIM ho jAtA hai / ataH mizra hotA hai / usI prakAra kama varSA meM

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pAnI jaMgala va khetoM meM pRthvIkAya se pUrNataH pariNata nahIM hotA hai| ataH mizra rahatA hai| bahuta teja varSA hotI hai, to prArambha kA varSA kA jala pRthvIkAya ke saMparka se pariNata hokara mizra hotA hai| lekina bAda meM barasane vAlA jala sacitta hotA hai| varSA kAla meM ghara kI chata para lage khaparela ke aMta bhAga se Tapakane vAlA pAnI nIvrodaka kahalAtA hai| rajakaNa, dhUma kA kAlApana tathA dinakara ke Atapa se tapta nIvra ke saMparka se vaha jala acitta ho jAtA hai| nIvrodaka, varSA rUpa hone ke aMtarmuhUrta pazcAta grahaNa karane vAle niyama sAdhakoM ke lie batAyA gayA hai| barasatI varSA meM nIvrodaka kA jala mizra hotA hai| varSA ke rUka jAne ke pazcAt lie gaye nIvrodaka meM rAkha DAlI jAya, to vaha kAphI samaya taka punaH sacitta nahIM hogaa| vaise rAkha se pAnI ko acitta banAnA jyAdA sugama aura nirApada hai, kyoMki vaha bartanoM ko mAMjane ke kAma bhI AtI hai| isa para jyAdA khulAsA anyatra diyA gayA hai| jahA~ kAla-niyamana saMbhava nahIM hotA hai, usa jala kI pariNati meM aniyatatA rahatI hai ataH usa jala ko sacitta yA mizra hI samajhanA jyAdA ucitta lagatA hai| apkAya kI acittatA cAra prakAra se hotI hai - 1. dravyataH, 2. kSetrataH, 3. kAlataH 4. bhAvataH / (piMDa niyukti, P111) dravyataH svakAya yA parakAya se jo pAnI acitta hotA hai, vaha dravyataH hai| kSetrataH kSAra kSetra kA pAnI aura madhura kSetra meM utpanna pAnI kA Apasa meM saMparka hone se jo pAnI acitta hotA hai, vaha kSetrataH hai| isameM kSetra vizeSa kI pradhAnatA vivakSita hai| alaga-alaga prakAra ke mausama (Climate) ke kSetroM meM le jAne se, AhArAdi kI bhinnatA se jo pAnI acitta ho jAtA hai, vaha bhI kSetrataH acitta hotA hai| kAlataH svabhAvataH vAyu kSaya hone para jo pAnI acitta ho jAtA hai, vaha kAlataH hai| atizaya jJAnI hI isa bAta ko jAna sakate haiM, chadmastha (iii) nhiiN| bhAvataH varNa, rasa Adi ke badala jAne se, jala bhAvataH acitta bana jAtA hai|

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4. nimnalikhita cIjoM se pAnI acitta hotA hai : 1. zIta, 2. uSNa, 3. kSAra 4. amla, 5. karISa vizeSa - kSetra 6. lavaNa, 7. Upara kSetra meM utpanna lavaNa mizrita rajakaNa vizeSa USa, 8. agni 9. sneha 10. tela (uSNa- sUrya kA paritApa, agni kA paritApa - agni) (pRthvI aura pAnI donoM Apasa meM zastra hai| jaba taka sarvathA pariNata nahIM hote, taba taka mizra avasthA meM rahate haiM / ) 5. kula - kor3I (pAnI ke kula) : -: (saMdarbha : paccIsa bola kA thokar3A zrI. bhai. seThiyA, bIkAnera san 2004, P15) kuloM ke prakAra ko kula kor3I kahate haiM / jaise- amuka prakAra ke rUpa, rasAdi vAle paramANuoM se bane eka samUha ko eka kula kahate haiN| unase bhinna-bhinna prakAra ke rUpa, rasAdi vAle paramANuoM se bane hue ho, vaha dUsare prakAra kA kula / isa taraha amuka prakAra ke paramANuoM ke vikAra hI kuloM ke bheda banAte haiN| jaise eka chANe ke kaMDe (gobara ke kaMDe) meM bicchu ke bahuta kula upajate haiM, vaise hI ekendriya meM bhI bahuta kula upajate haiM / usako kula kor3I kahate hai| jalakAya kI 7 lAkha kula - kor3I haiN| eka parivAra, jo ekasA rUpa aura svAda rakhatA ho, eka kula kahalAtA hai| yadi koI parivAra anya AkAra aura svAda kA banA huA hai, to vaha anya kula kahalAyegA / isa prakAra bhinna-bhinna AkAra va svAda ke anusAra bhinna-bhinna prakAra ke kula hote haiN| hara prakAra ke pAnI kI kaI yoniyA~ va jAtiyA~ hotI hai| hara jAti ke apane vizeSa guNa hote haiN| jaise, pahAr3I hima-kula jAti ke pAnI ke guNa va aMtarvastu (aMza), maidAnI hima - kula se bhinna hoNge| unakI USNatA, aMtarvastue~ va anya alaga-alaga jala zrotoM para nirbhara karatI hai / jaise jharane kA, kue~ yA nadI kA pAnI eka dUsare se bhinnatA lie hue hote haiM / eka vizeSa jAti ke kucha pAnI bImArI paidA kara sakate haiM, to kucha jAti ke pAnI bImArI kA ilAja bhI kara sakate haiN| jaise bar3audA (gujarAta) ke najadIka eka jharane ke pAnI se jor3oM kA darda ThIka ho jAtA hai / 6. AyuSyaH jala ke jIvoM kI jaghanya Ayu eka aMtarmuhUrta (48 minaTa se kama) hotI hai tathA utkRSTa AyuSya 7000 sAla hotI hai| eka muhUrta samaya meM pRthvIkAya, agnikAya aura vAyukAya kI taraha, jalakAya ke jIva ke 12,824 janma-maraNa ho sakate haiN| aparyApta jIva to 65,536 bAra janma maraNa kara sakatA hai| ( bhagavatI 8 / 9, jIvAbhigama aura 5th karmagrantha - gAthA 39-41', zvetAmbara paramparA) (49)

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7. pratyeka jIvaH jaina darzana ke anusAra eka bUMda pAnI meM asaMkhya jalakAyika jIva ho sakate haiN| lekina eka zarIra meM yAni pAnI ke eka koSANu (jAlInumA TyUba yoni) meM eka hI AtmA ho sakatI hai| isake virUddha, nigoda (eka prakAra kA vanaspatikAya) kI eka kAyA/zarIra meM aneka jIva ho sakate haiN| 8. avagAhanAH eka jalakAyika jIva kI kAyA kI lambAI, aMgulI kI sUkSmatama lambAI ke barAbara hotI hai| dUsare zabdoM meM isa jIva kI kAyA itanI choTI hai ki eka bUMda pAnI meM asaMkhya jIvita kAyA samA sakatI hai| pAnI ko jalakAyika jIvoM kA piMDa mAnA gayA hai| Adhunika vijJAna ke anusAra bhI lAkhoM vASpa rUpa pAnI ke aNuoM se eka bUMda pAnI banatA hai| 9. saghanatA: asaMkhya jalakAyika sthAvara jIva eka bUMda pAnI meM raha sakate haiN| asaMkhya aparyApta jIva pAnI ke eka paryApta jIva ke sahAre Tika sakate haiN| vijJAna meM abhI taka aisI koI avadhAraNA nahIM mAnI gaI hai| 10. AkRti (saMThAna) yaha bulabule ke samAna DhIlA hai| kucha vizeSa prakAra kI aNu-saMracanA vijJAna ke samajha meM AtI hai, lekina unakI sUkSma stara para zodha kI kamI hai| 11. saMkhyAH loka meM vibhinna prakAra ke sthAvara jIvoM kI sApekSa saMkhyA nimna prakAra se jaina-vijJAna meM batAI gaI hai| i) trasakAya ke jIvoM kI saMkhyA sabase kama hai|| ii) tejaskAya ke jIva unase asaMkhyaguNa jyAdA haiN| iii) pRthvIkAya ke jIva tejaskAya kI saMkhyA ke duguNe se kucha kama hai| iv) apkAyika jIva pRthvIkAya ke jIvoM kI saMkhyA ke duguNe se kucha kama hai| v) vAyukAyika jIva kI saMkhyA apkAya ke jIvoM se duguNe se kucha kama hai| vi) vanaspatikAya (nigodiyA sahita) jIva vAyukAyika jIvoM se anaMtaguNA jyAdA hai|

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12. adhiSThAtAH kucha AcArya loga apakAyika jIvoM kA adhiSThAtA deva brahma mAnate haiN| isIlie jala ko bambhathAvarakAya bhI kahate haiN| 13. pahacAnaH jIvoM kI pahacAna unakI iMdriyoM se hotI hai| jalakAyika jIva ko 5 indriyoM meM se kevala eka sparza-iMdriya hI prApta hai| Adhunika vijJAna ko to abhI samajhanA hai ki yaha jIva kisa prakAra kA ho sakatA hai, jo pAnI se banI kAyA yA yoni meM raha sakatA hai| 14. zarIra aura prakAraH kAyA to jIva dvArA kucha Avazyaka kriyAoM ko sampanna karane kA sAdhana hai| yA usake AyuSya kAla meM apane karmoM ke zubha yA azubha phala ko bhogane kA sAdhana hai| jIva ke nAma-karma ke udaya ke kAraNa usakA zarIra yA kAyA banatI hai| jalakAyika jIvoM ke 3 prakAra ke zarIra rahate haiM: i) audArika zarIra : yaha zarIra udAra yAni mukhya rUpa se sUkSma pudgaloM se banA hotA hai| rakta, mA~sa, haDDI Adi inhI pudgaloM se banate haiN| manuSya yA tiryaMca jIvoM kA bhautika zarIra inhIM audArika pudgaloM se banA hotA hai| pAnI kA bhautika zarIra bhI audArika hai| isakA mukhya guNa sar3anA, galanA aura vidhvaMsa/miTanA hai| ii) tejas zarIraH yaha grahaNa kiye AhAra ko cayApacaya karane vAlA zarIra hai| yaha tejas pudgaloM se banA hotA hai| isakA astitva, jIva meM upasthita USNatA se pahacAnA jA sakatA hai| tapa aura sAdhanA se tejo-labdhi jaisI vizeSa zaktiyA~ prApta kI jA sakatI hai| iii) kArmaNa zarIra : jaina-vijJAna ke anusAra yaha zarIra 8 prakAra ke karma pudgaloM kA bhaNDAra gRha hai| yaha sabase sUkSma zarIra hai aura kisI bhI jIva ke vibhinna bhavoM ke kArya kalApoM kA, kriyAoM kA lekhA-jokhA ke rUpa meM rahatA hai| ye aMtima donoM zarIra, hara saMsArI AtmA ke sAtha jur3e rahate haiN| jalakAyika jIvoM kI AtmA ke sAtha bhii| jaba eka AtmA, jala-kAya rUpI audArika zarIra, jo ki pAnI ke aNuoM se banA hotA hai, meM praveza karatI hai, to vaha jalakAyika jIva kahalAtA hai|

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15. dUsare jIvoM ke AdhAra ke rUpa meM: pAnI prAyaH sabhI prakAra ke bhautika jIvoM kA AdhAra hotA hai, sivAya kucha prakAra ke tejaskAya ke jIvoM ke| isake alAvA pAnI, pRthvI, vAyu aura vanaspatikAyika jIvoM ko (ekendriya jIva) tathA do, tIna, cAra aura pAMca indriyoM vAle jIvoM ko saMrakSaNa bhI pradAna karatA hai| yAni pAnI meM uparokta sabhI prakAra ke jIva nivAsa kara sakate haiN| yaha tathya Adhunika vijJAna kI mAnyatA ke anurUpa hI hai| 16 jala kA prasaMskaraNa : sAdhAraNa pAnI ke ghaTakoM (aMtarvastuoM) ko haTAne ke lie yA alaga karane ke jo tarIke jaina-vijJAna meM batAye gaye haiM, (dekhiye nIce kI tAlikA) vo saba vaijJAnika haiM tathA Adhunika vijJAna bhI unakI siphAriza karatA hai| yahA~ yaha dhyAna rakhanA hai ki abhI jalakAyika jIvoM kI saMracanA, (jaisI jaina-vijJAna meM batAI gaI hai), ko ThIka se samajhanA hai tathA usa jIva siddhAMta ko Adhunika vijJAna ke samakSa ThIka se parosanA hai| ghaTaka tAlikA tarIkA 1. jIvita jalakAyika koSANu ubAlakara yA dhovana banAkara 2. ghulanazIla yA aghulanazIla khanija chAnakara aura avakSepaNa kara nithaarnaa| 3. havA aura oNksIjana mUlaka ubAla kr| 4. oNksIjana mUlaka ubAla kara yA dhovana banAkara 5. beindriya yA dUsare trasakAya jIva, chAnakara tathA thoDI mAtrA meM hone se tathA dUsare ekendriya jIva, jaise ubAlakara yA dhovana banAkara, yAMtrika lIlana-phUlana aadi| bilor3ane se, (phiTakarI yA cUne ke upayoga kI bhI siphAriza pAI gaI hai)

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c) mUla guNoM kA vaijJAnika spaSTIkaraNa : jaina-vijJAna meM pAnI dravya ke pA~ca prakAra ke mUla guNa batAye gaye haiM rUpa, raMga, gaMdha, svAda aura sparza / (inakA jaina graMthoM meM varNana diyA gayA hai) Adhunika jAnakArI ke anusAra ye guNa padArtha kI AkRti, banAvaTa aura prakampanoM para nirbhara karate haiM (vidyutIya, vidyuta cumbakIya aura yAMtrika prkmpn)| hara paramANu meM jaina darzana ke anusAra eka raMga, eka gaMdha, eka svAda aura do mUla sparza pAye jAte haiN| jaise zIta aura USNa sparza meM se eka tathA snigdha aura rUkSa yugma meM se eka sparza / paramANu ko ananta zakti kA bhaMDAra mAnA gayA hai| vijJAna ke anusAra, prathama sparza guNa tApakrama se saMbaMdhita hai ki koI vastu sApekSataH garma hai yA tthNddii| dUsarA guNa vidyuta Aveza se saMbaMdhita hai ki usa paramANu para kisa prakAra kA Aveza hai| isakA matalaba yaha huA ki eka paramANu meM tApakrama va Aveza kA honA, usakA AdhArabhUta guNa hai / vijJAna ke anusAra paramANu kA tApakrama bhI usake apane prakampana para nirbhara karatA hai| tathA usakA Aveza usake vidyut cumbakIya kSetra para nirbhara karatA hai| isa prakAra eka paramANu ko eka prakaMpita - Aveza ke rUpa meM samajhA jA sakatA hai| jaba ve Apasa meM najadIka Ate haiM, to ve eka skaMdha rUpa mizraNa banAte haiN| isa mizraNa ke mUlataH 4 sparza hote haiN| sUkSma pariNati ke bAda, yaha skaMdha, 4 sparza aura prApta kara letA hai / yathA halkA - bhArI (gurU) aura mRdu-kaThora / ataH jalakAyika aNu (skaMdha) ke 8 sparza hoNge| 1. saMThANa ( AkRti / rUpa) yaha pAnI ke budabude ke samAna hai / Adhunika vijJAna ke anusAra yaha digaMza (Azimuthal) na.1 para nirbhara karatA hai / yaha AnuSAMgika kvAMTama naM. hai / sAdhAraNa pAnI meM, usake aNu triAyAmI jagaha meM binA khAlI jagaha yA sUkSma polAra ke lagAtAra Apasa meM jur3ate nahIM jaayeNge| ina polAra jagahoM meM sokhI huI havA AsAnI se apanI jagaha banA sakatI hai / yaha havA paristhitivaza usameM phaMsa bhI sakatI hai, tathA aNu zrRMkhalA para ucca dabAva DAla sakatI hai| yaha bulabuloM ke rUpa meM phaTakara, dabAva ko nirasta kara sakatA hai| yaha pAnI ke bartanoM kI sataha kA kSaraNa / kaTAva karatI hai|

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2. raMga: jaina-darzana ke anusAra 5 mUla raMga hote haiM, kAlA, nIlA (AsamAnI), lAla, pIlA aura sapheda pAnI kA raMga lAla batAyA gayA hai| hAlAMki pAnI kI kAyA sAdhAraNatayA pAradarzI mAnI gaI hai| yAni adhikAMza prakAza usameM se apavartita (pAra) ho jAtA hai| taba prazna uThatA hai ki pAnI kA raMga lAla kyoM batAyA gayA hai ? ho sakatA hai ki sUkSma stara para usakI kAyA (naye siddhAMta ke anusAra jAlInumA no 'TyUba kI ikAI) ke SaSTInumA yA paMcanumA aMgoM ke jhukAva se isa prakAza kA parAvartana hotA ho / dUsare raMgoM ke sAtha kiraNeM apavartita ho jAtI hai| kisI tarala dravya meM, sUkSma pAipanumA kAyA ke betaratIba jhukAva ke kAraNa, prakAza bikharakara, apavartita hotA jAtA hai| bahuta kama mAtrA meM parAvartita prakAza lauTakara AtA hai / Adhunika vijJAna ke anusAra kisI bhI kAyA kI sataha kI viSama (asamAnakRti) banAvaTa tathA parirekhA ke kAraNa, parAvartita prakAza kA svabhAva (lakSaNa) badala jAtA hai| prakAza ko vidyuta cumbakIya taraMgoM ke rUpa meM mAnA gayA hai, jo dRzyamAna spekTrama (varNakrama) meM par3atA hai| Apatita vikiraNa bhinna-bhinna prakAra ke padArthoM se bhinna-bhinna prakAra se prabhAvita hotA hai / tathA nirbhara karatA hai ki usake aNu yA rave kI banAvaTa, parirekhA aura sataha kI parisajjA kisa prakAra kI hai tathA Apatita prakAza ko sokhane va apavartana karane kI usakI kSamatA kitanI hai / jaba parAvartita kiraNeM, A~khoM ke reTinA para par3atI hai, to usa piMDa kI kAyA ke raMga kA AbhAsa, usa padArtha kI rUpAntarita vidyuta-cumbakIya guNa ke anusAra hotA hai| raMga kA prakAra, padArtha ke tApakrama para bhI nirbhara karatA hai, kyoMki isake kAraNa padArtha ke sataha kI banAvaTa / rUparekhA badala jAtI hai / jarUrata hai isa viSaya para Age aura prayoga karane kI / 3. svAdaH vijJAna ke anusAra pAnI svAdahIna hai / lekina jaina-vijJAna ke anusAra aisA sthUla stara para ho sakatA hai| sUkSma stara para jaina - vijJAna meM aisA nahIM batAyA gayA hai| vaha svAda rahita nahIM hai / svAda ke pA~ca mUla prakAra haiM, tIkhA, kasailA, khaTTA aura mIThA / svAda kA anubhava "baddha - pArzva sparza" kriyA dvArA hotA hai, yAni skaMdha pahale iMdriya vizeSa (jivhA ) ke koSANuoM kA sparza karatA hai, phira usake sAtha baMdha karatA hai / kar3avA, I vijJAna ke anusAra, ye svAda kaNoM kI rAsAyanika kriyA dvArA anubhava kiye jAte haiM, jaba ve jivhA para pahu~cate haiN| yaha aNuoM ke cakraNI ilekTrona kI sthiti -UrjA (54)

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para nirbhara karatA hai, kyoMki ve una aNuoM ko jivhA ke vibhinna koSANuoM ke sAtha kriyA karane meM sakSama banAte haiN| jivhA kI sataha para vibhinna prakAra ke guccha, jo ki samAna prakAra ke koSANuoM se bane hote haiM, usakI vibhinna jagaha para bane hote haiN| hara gucchA/samUha eka vizeSa prakAra kA svAda, usa rAsAyanika kriyA ke anurUpa samAcAra ko mastiSka ke koSANuoM ko preSita karake paidA karatA hai| mastiSka ke koSANu, una vibhinna prakAra kI sUcanAoM ko pahacAna kara, vibhinna prakAra ke svAda kA AbhAsa karAte haiN| isa taraha jaina - vijJAna aura Adhunika vijJAna dvArA mAnya tarIkoM meM Azcaryajanaka rUpa se samAnatA hai| hAlAMki vijJAna pAnI ko svAdarahita mAnatA hai, lekina jaina-vijJAna ke anusAra sUkSma stara para pAnI meM eka yA eka se adhika svAda kA sammizraNa hotA hai| 4. sugandhaH jaina-vijJAna aura Adhunika vijJAna sthUla dRSTi se pAnI ko gandharahita mAnate haiN| lekina jaina-vijJAna sUkSma stara para isako gaMdharahita nahIM mAnakara, usameM eka gaMdha mAnatA hai| do mUla prakAra kI gaMdha mAnI gaI hai, sugandha aura durgandha / jaina-vijJAna ke hisAba se gaMdha kI pahacAna bhI baMdha-pArzva sparza kriyA dvArA hotI hai| vijJAna ke anusAra gaMdha ke pudgala/aNu havA meM tairate hue hamAre nAka kI andarUnI sataha para pahu~cate haiN| ye aNu usa padArtha vizeSa dvArA havA meM chor3e jAte haiN| vASpazIla padArtha unako bahuta tIvra gati se chor3ate haiM, jaba ki Thosa yA avASpazIla padArtha unako bahuta dhImI gati se Asa-pAsa ke vAtAvaraNa meM chor3ate haiN| nAka kI andarUnI sataha khuradarI hotI hai| isakI parirekhA aura banAvaTa Ter3hI-bAMkI hotI hai| bhinna-bhinna jagaha para inakI satahI AkRti bhinna-bhinna hotI hai| jaba gaMdha ke kaNa ina jagahoM para pahu~cate haiM, to ve kisI viziSTa sthAna kI aMdarUnI sataha se vahA~ cipaka jAte haiM, jahA~ sataha kI AkRti usa kaNa kI bAhya AkRti se mela khAtI hai| vahA~ vaha apanI ulTI AkRti ke anurUpa, jor3I banAkara ThIka tarIke se cipaka jAtA hai (fig la)| gaMdha ke ye aNu apanI viziSTa AkRti kA AMkar3A (data), unase jor3I banAne vAle pratimukhI bhAgIdAra ke dvArA, mastiSka ke koSANuoM ko saMpreSita karate haiN| mastiSka ke ye koSANu taba usI ke anurUpa gaMdha kI anubhUti paidA karate haiN|

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gaMdhakoSANukesataha kI banAvaTa gaMdha aNuoMkI banAvaTa ke prakAra fig la : gaMdha aNuoM kI AkRti kA nAka kI aMdarUnI sataha kI pratimukhI banAvaTa ke anurUpa, eka joDI ke rUpa meM baiTha jAnA (Snug-fit) 5. sparza guNa jaina vijJAna 8 prakAra ke sparzoM ko mAnatA hai, jina kI vyAkhyA nimna prakAra hai| Adhunika vijJAna ke anusAra padArtha kA hara aNu yA paramANu kA apanA vidyuta Aveza, prakampana va vidyuta-cumbakIya kSetra hotA hai| inakA prakaTIkaraNa unake tApakrama aura vidyuta Aveza, ke rUpa meM dikhAI detA hai| ye donoM, usa aNu/paramANu ke do sparza jor3oM ke dyotaka haiN| jaisA ki Upara batAyA gayA hai, sparza guNa ke 4 jor3e mAne gaye haiN| uparokta do jor3e jyAdA mUlabhUta (buniyAdI) mAne jAte haiN| yathA zIta-USNa aura dhana-RNa vidyuta aavesh| ina do jor3oM se dUsare do sparza jor3e prakaTa hote haiM, yathA ghanatva se saMbaMdhita 'halkA-bhArI' sparza jor3A aura kaThoratA se saMbaMdhita 'madhura-kaThora' sparza jodd'aa| anya zabdoM meM kahA jA sakatA hai ki aNu kI prakampana UrjA (tApa), vidyuta UrjA (Aveza) aura usakA vidyuta-cumbakIya kSetra (jIvanAdhAra UrjA), tInoM sammilita rUpa se uparokta aMtima do sparza-jor3oM ko prabhAvita karate haiN| 5.1 jIvita pAnI kI sparza iMdriya aura usakI vaijJAnika vyAkhyA pAnI ke kevala eka hI indriya hotI hai, jisako sparza-indriya kahate haiN| bAkI kI cAroM indriyA~, yAni svAda, gaMdha, cakSu aura zrotendriya pAnI ke jIva ke nahIM hotI hai| jaina darzana ke anusAra kisI bhI prANI ke 4 se 8 prakAra kI sparza-iMdriyA~ ho sakatI hai| jalakAyika jIvoM ke AThoM prakAra ke sparza guNa pAye jAte haiN| yAni jala jIva AThoM prakAra ke sparzoM kA anubhava karane kI kSamatA rakhatA hai| usakI khuda kI sparza iMdriya hai, jo Asa-pAsa ke vAtAvaraNa meM AThoM prakAra ke sparza ko pahacAnane kI, anubhava karane kI kSamatA pradAna karatI hai| dUsarI ora cUMki vaha aise paramANuoM ke skaMdha se yoni rUpa banA huA hai jo svayaM AThoM sparza rakhate

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haiM, jisase ki usameM svayaM uparokta AThoM sparza guNa rahe hue haiN| vAstava meM ye cAra viloma guNa vAle jor3e/yugma hote haiN| 1. snigdha-rUkSa (cikanA-khuradarA) yaha guNa khuradarepana kI tulA para mApA jA sakatA hai| yaha sparza una padArthoM meM bhI pAyA jAyegA, jinake kevala 4 sparza hote haiM, kyoMki khuradarApana eka sataha kA lakSaNa hai| bAdara/sthUla padArthoM meM yaha guNa unake vidyuta AvezoM se saMbaMdhita mAnA gayA hai, jo ki eka taTastha stara ke donoM ora kI sthiti ko darzAtA hai| ataH pAnI kI kAyA kI sataha (ikAI stara para) yA to RNa yA dhana Aveza yA donoM se yukta hogii| jaina-vijJAna meM isI ko snigdha yA rUkSa sparza batAyA gayA hai| 2. zIta/USNa yAni ThaMDA aura garma sprsh| isakA nAma tApakrama kI skela para, apane zarIra ke tApakrama kI apekSA se kiyA jAtA hai| 3. gurU/ laghuH bhArI/halkA / Adhunika vijJAna ke anusAra yaha guNa padArtha kI saghanatA yA ghanatva kA mApadaNDa/sUcaka hai| 4. mRdu-kaThoraH mulAyama-kaThora / vijJAna ke anusAra sUkSma stara para yaha guNa kaThoratA yA lacIlepana kI skela para abhivyakta kiyA jA sakatA hai| 5.2 sparza-guNa va jJAna kA vikAsaH jaina-vijJAna ke anusAra eka acitta paramANu ke kevala 2 sparza guNa hI hote haiN| prathama 2 mUlabhUta jor3oM meM se eka-eka sparza / jaba 2 yA adhika paramANu Apasa meM milate haiM, to ve pudgala-skaMdha banAte haiN| pudgaloM meM do prakAra kI pariNati (badalAva) hotI hai sthUla aura sUkSma pariNati : jaba paramANuoM kI saMkhyA yA saghanatA kisI samUha vizeSa meM yA skaMdha meM eka krAMtika avasImA (Lower Limit) para pahu~ca jAtI hai, jaise jaba 2 yA jyAdA paramANu Apasa meM milakara skaMdha banAte haiM, to unake sikur3ane ke guNa ke kAraNa unameM eka sUkSma pariNati ho sakatI hai| usa skaMdha kA AkAza yAni Ayatana ghaTa jAtA hai| yAni skaMdha bahuta sUkSmatara ho jAtA hai| isa kAraNa usa skaMdha kA ghanatva kaI guNA bar3ha jAtA hai| isase skaMdha meM sparza guNa 2 se bar3ha kara cAroM mUlabhUta sparza ho sakate haiN| ye pudgala skaMdha acAkSuka (adRzya) hI rahate haiN| ye bhArahIna (agurU-laghu) hote haiM tathA hamArI

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iMdriyoM se tathA bAhya upakaraNoM se bhI agrAhya hI rahate haiN| zvAsocchavAsa, kArmaNa zarIra, bhASA aura mana ke pudgala skaMdha isI zreNI ke hote haiM / ye skaMdha 23 meM se pahalI 14 prakAra kI pudgala vargaNAoM ke hI hote haiM (gommaTasAra, jIva kAMDa, bhAga - 2) jabaki zvetAmbara paramparA ke anusAra kula 26 meM se prathama 16 vargaNAoM ke skaMdha hote haiM (5 vA~ karma grantha, gAthA 75-76) / sUkSma - pariNati ke bAda ye skaMdha eka aisI avasthA meM rahate haiM, jo Adhunika yuga kI " UrjA " kI avasthA ke samatulya hotI hai / (saMdarbha 1, 2) kramazaH 15 vIM yA 17 vIM vargaNA meM skaMdha kA ghanatva yAni sUkSma pariNata skaMdha meM, paramANu prati ikAI jagaha (ikAI jagaha ke paramANu) eka aise viziSTa stara para pahu~ca jAte haiM, jahA~ unakA Apasa meM zAyada eka prakAra kA viziSTa baMdha ho jAtA hai| isa badalAva ko paramANu sthUla - pariNati kahA jAtA hai| isase yaha skaMdha bAdara bana jAtA hai| yAni eka UrjA - skaMdha, eka prakAra ke kaNa- skaMdha meM parivartita ho jAtA hai tathA usameM bhAra guNa "gurU- laghu" sparza prakaTa hotA hai| 15 vIM yA 17 vIM vargaNA ke bAda kI vargaNAoM meM bhinna-bhinna prakAra kA skandha-ghanatva hogA, jisako "laghu-gurU" ( halkA - bhArI ) sparza guNa kahA gayA hai| tathA ApasI baMdhana ke jor3oM (gAMThoM) meM bhinna-bhinna prakAra kI "majabUtI" kA guNa prakaTa hotA hai, jisako "mRdu-kaThora" (komala - kaThora ) kahA gayA hai| yaha isa viziSTa jor3a ke baMdhana kA lacIlApana yA kaThorapanA ho sakatA hai| zAyada isake kAraNa usa skaMdha meM yAni padArtha meM komalatA kA guNa prakaTa hotA hai / sthUla - pariNati (saMkucana se jur3anA) ke pazcAta ye pudgala - skaMdha cAkSuka bana jAte haiM tathA una meM bhAra guNa prakaTa ho jAtA hai| ina meM zurU ke 4 sparza guNa bar3ha kara aba 8 sparza-guNa ho jAte haiM / (digambara mAnyatA ke anusAra padArtha meM 4 AdhArabhUta sparzoM ke sAtha 4 aura AnuSAMgika sparza guNa vikasita ho jAte haiN| ina AnuSAMgika sparzo kI vikAsa kathA nimna prakAra kI batAI gaI hai) / saMdarbha 1, 2 / 1. pudgaloM meM rUkSa sparza kI bAhulyatA se laghu (halkApana) sparza guNa kA vikAsa hotA hai| yAni RNa AvezoM ke bAhulya (atikramaNa) se (58)

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skaMdha 'halkAguNa' prApta karatA hai| 2. pudgala-skaMdha meM snigdha sparza kI adhikatA se gurU (bhArIpana) sparza guNa kA vikAsa hotA hai| yAni dhanAtmaka AvezoM kI bAhulyatA (atikramaNa) se skaMdha meM "bhArIpana" kA guNa prakaTa hotA hai| 3. skaMdha meM zIta aura snigdha sparza kI bAhulyatA se "mRdu" sparza kA vikAsa hotA hai| dUsare zabdoM meM zAyada yaha kahA jA sakatA hai ki skaMdha apane "dhana" Aveza aura zItalatA ke Adhikya ke kAraNa "narma" guNa prApta karatA hai| 4. skaMdha meM USNa aura rUkSa sparza kI bAhulyatA ke kAraNa "karkaza" sparza kA guNa prakaTa hotA hai| yAni kahA jA sakatA hai ki garma pudgaloM ke sAtha RNAtmaka AvezoM ke atikramaNa se 'kaThora' sparza paidA hotA hai| sparza guNoM ke isa prakAra ke parivartanAtmaka vidhAna se eka bahuta hI mahattvapUrNa va dilacaspa AdhAra /niyama prastuta ho rahA hai| sUkSma skaMdhoM, khAsakara bhArahIna kaNoM, jaise nyUTrInoM (eka prakAra kA pharamiona) aura 'phoTona' (eka prakAra kA bojona) jaise Adhunika vijJAna ke "aMtarparamANuoM" (Sub-atomic) ke guNoM ko samajhane ke lie yaha vidhAna kAphI upayogI ho sakatA hai| inake saMghaTana aura vighaTana ke kaI viziSTa niyama jaina zAstroM meM batAye gaye haiN| unako Adhunika vijJAna kI bhASA meM samajhane aura paribhASita karane kI AvazyakatA hai| noTa:- sUkSma - pariNati kI kriyA pudagala-skaMdha ke saMkucana guNa se saMbaMdhita samajha meM AtI hai| isase skaMdha kA Ayatana ekadama ghaTa jAtA hai tathA saghanatA ke krAMtika (critical) bindu para eka viziSTa ghanatva/bhAra guNa kA prakaTa honA samajha meM AtA hai| sthUla-pariNati se usameM bAdarapanA prakaTa ho jAtA hai| Adhunika vijJAna ke anusAra aisA samajha meM AyA hai ki sparza guNa, skaMdha ke prakampana aura vidyuta-cumbakIya kSetra para AdhArita hai| ye donoM skaMdha ke prakampana kI AvRti aura prakampana kI paddhati (mode) para nirbhara karate haiN| 5. kaThoratA (hardness) sAdhAraNatayA kaThoratA kA guNa padArtha kI Thosa avasthA se hI saMbaMdhita hai| taba yaha karkazatA kA guNa bhApa yA pAnI jaise tarala padArthoM meM kaise

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aayegaa| kyA gaisa meM kaThoratA ho sakatI hai? isakA sambhavatayA khulAsA isa prakAra ho sakatA hai ki jaba do aNu ilekTro-sTeTika (sthira-vaidyuta) kSetra dvArA jur3ate haiM, to sUkSma stara para usa jor3a kA lacIlApana aura usakI rukSatA, usa skaMdha kI komalatA kA eka mApadaMDa prastuta karatA hai| jaba hama kahate haiM ki mArTesAiTa (martensite, kArbana aura lohe kA eka yaugika) yA hIrA bahuta karkaza yA kaThora hotA hai, to usakA matalaba hai ki unake do aNuoM ke bIca (mArTesAiTa ke aNu, na ki lohA aura kArbana ke bIca) kA baMdhana bahuta sakhta yA kar3A (rigid) aura bhura-bhurA hai| isI prakAra kA kAraNa yA tarka gaisoM ke lie bhI diyA jA sakatA hai| 6. saMskaraNaH pAnI ko saMskArita (Charactarisation) karane kI prakriyA meM, madhumakkhI ke chattenumA pAnI kI kAyA para parate car3hatI haiN| jIvita pAnI ke bAre meM vikasita siddhAMta ke anusAra yaha saMracanA kArbana-pyAja (carbon-onion) jaisI bahuparatIya hotI hai| isIlie isa kAyA kI banAvaTa bahuta majabUta ho jAtI hai| taba yaha saMracanA itanI AsAnI se nahIM TUTa sakatI hai| pAnI kI kAyA/yoni, saMskAra-prakriyA meM 'kaThoratara' hotI jAtI hai| jaba ki sAdhAraNa sacitta pAnI 'kaThora' aura acitta pAnI (jisameM jIvita yoni-banAvaTa nahIM pAyI jAtI hai) apekSAkRta 'komala' hotA hai| yaha paratoM vAlI saMracanA yA to bhautika kAyA meM ho sakatI hai yA kevala saMskAroM (guNoM) kI paratoM ke rUpa meM bhI ho sakatI hai| dUsarI sthiti meM jala-jIva kI kAyA ke AkAra yA parimANa meM koI parivartana nahIM hotA hai| 7. bhAvAvezoM kA prabhAvaH jIvita pAnI (sacitta jala) hamAre bhAvAvezoM yA saMgIta se prabhAvita hotA huA pAyA gayA hai| DaoN masArU ImoTo, jApAna ne pAnI para kaI prayoga, isa dizA meM kiye haiN| vaise pAnI ke kucha citra, jisa ko mAnava kI vicAra taraMgoM yA layabaddha saMgIta ke prabhAva kSetra meM kucha samaya taka rakhA gayA thA, yahA~ diye gaye haiN| una kriyAoM kA kisa prakAra acchA yA burA prabhAva par3atA hai, ye darzAte haiN| (citra 2 se 6) saMdarbha: 4 | saMdarbhaH 1. "anaMtazakti saMpanna paramANu se paramAtmA", AcArya zrI kanakanaMdIjI ma. sA., dharma, darzana, sevA saMsthAna, udypur|

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2. 3. "vargaNA vijJAna", nArAyaNa lAla kacchArA, arhata-vacana, akTubara-disa. 2008, pR. 03-24, kuMdakuMda jJAnapITha, iNdaur|| Living water-cells and Working Principle of Homeopathy, Jeoraj Jain, Arhat Vachan, Jan Jun 2007, p. 95-102, 'nayA jJAnodaya', bhAratIya jJAnapITha, dillI, mArca 2004, prabhu nArAyaNa mizrA meM prakAzita citra) 4. TARA citra 2 : hima lava/paratoM kI vibhinna AkRtiyA~ hI citra 3 nirjIva pAnI (koI ravA nahIM )

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-citra 4 sajIva pAnI kA ravA citra 5 prArthanA sunane ke bAda kA ravA citra 6 saMgIta zravaNa ke bAda kA ravA jIvita jala ke rave jala ravoM kI vibhinna AkRtiyA~ ( DaoN. masArU imoTe)

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(H-11) "jala bhI jIva hotA hai" vaijJAnika avadhAraNA meM krAMti i) prAcIna kAla kI mAnyatAe~hamAre RSi muniyoM ne khoja karake hajAroM varSa pUrva batAyA thA ki jala bhI eka prakAra kA vaisA hI jIva hai, jaisA ki vanaspati (per3a-paudhe) kA jIva hotA hai| sara jagadIzacanda bosa ne karIba 100 varSa pUrva apane yaMtroM dvArA, vijJAna jagata ko batAyA thA ki per3a-paudhoM meM saMvedanAe~ hotI haiM tathA ve eka prakAra ke jIva hote haiN| taba se ina para bahuta tIvra gati se khoja hone lgii| sara bosa ne to pattharoM meM bhI jIva kI kalpanA kI thI, lekina una para koI prayoga karane ke pahale hI unakA dehAnta ho gayA thaa| ataH patA nahIM hai ki unhoMne kisa prakAra ke koSANuoM kI kalpanA apane mana meM saMjoyI thii| ho sakatA hai ki vaha kisI bhautika ravoM kA avikasita koSANu rUpa rahA ho| ii) zAstrAnusAra jala ke guNa:hamAre zAstroM meM jalajIva ke bAre meM bhI kAphI vistRta varNana aura cintana milatA hai| jaina granthoM meM to yahA~ taka batAyA gayA hai ki pAnI ko ubAlane se yA usameM rAkha Adi gholane se vaha pAnI nirjIva (acitta) bana jAtA hai| phira yahI pAnI kucha ghaMToM bAda, alaga-alaga RtuoM meM alaga-alaga avadhi meM, jisako kAlamaryAdA kahate haiM, vApisa jIva (sacitta) bana jAtA hai| yaha saba vijJAna ko eka Azcarya lagatA hai| kyA vAstava meM isa kriyAoM dvArA pAnI sajIva se nirjIva avasthA meM calA jAtA hai ? yuvA logoM ko prerita karatA hai ki ve ina tathyoM ke rAja kI vaijJAnikatA ko ujAgara karane kA prayAsa kreN| iii) pAnI para vaijJAnika zodhaH1 jala kI kAyA (zarIra) kA vaijJAnika DhA~cAH . isakI vaijJAnikatA ko samajhane ke lie pichale varSoM meM pAnI ke aNuoM kI banAvaTa kA gahana adhyayana kiyA gayA / pAnI ke AvezadhArI aNu, paMjabhujI aura

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SaTbhujI dviAyAmI DhA~cA banAne meM sakSama hai| isake alAvA pAnI meM ghulI huI havA bhI oNksIjana mUlaka (Ayana) ke rUpa meM pAI jAtI hai| ina mUlakoM kI maujUdagI meM, pAnI kA paMjabhujI aura SaTbhujI ravA jur3akara eka triAyAmI citra : jala-jIva kI kAyA DhA~cA banAtA hai, jo kamare ke tApakrama para bhI sthAyI rahatA hai| yaha ikAI rUpa AkAra apanI kendrita UrjA se sahajAtika aNuoM ko AkarSita karake, 18-60 ikAiyoM kA eka jAlInumA, belanAkAra (bakIbaoNla jaisA) koSANu banAtA hai| inakI apanI jur3Ava kI zakti kAphI majabUta hotI hai| yaha pAipanumA AkAra karIba 0.1 myU (kAphI sUkSma) lambA hotA hai| yaha pAipanumA neno TyUba ubAlane para TUTa jAtI hai| isa AkAra meM, isakI satahI UrjA alpatama hotI hai| (saMlagna citra) 2 jIvita rahane kI prakriyA aura parikalpanAH yaha DhA~cA / koSANu apanI vidyuta UrjA se lagAtAra samAviSTa rahatA hai| phira sokhI huI havA (oNksIjana) ke Ayana/mUlaka, jo isa TyUba meM praveza kara dUsarI tarapha se bAhara nikala jAte haiN| inakA saMcalana/parivahana itanA AsAnI se hotA hai, jaise ki ve bhArahIna phoTona kI taraha kaNa hoN| apanI gati ke dvArA ve eka alaga prakAra kA vidyuta-UrjA kSetra (holsa kSetra) paidA karate rahate haiN| kozikA kI UrjA, ina mUlakoM ko eka sakriya saMtulana meM rakhatI hai| apane meM saMcita UrjA ko mAMga hone para, yaha koSANu use upalabdha karAne meM samartha hotA hai| hAla kI zodha se, phrAMsa va koriyA meM yaha patA lagA hai ki ina koSANuoM meM "smRti" bhI hotI hai| kucha anya prayogoM se hamane yaha bhI pAyA hai ki ina kozikAoM ko prazikSita kiyA jA sakatA hai tathA bAda meM ye apanI smRti ko AvazyakatA hone para kAma meM le lete haiN| yaha niSkarSa homyopaithI ke lie eka bahuta mahattva kI khoja hai|

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3 jala jIva hone kA pramANa : a) homyopaithI kI kriyAe~ aura prabhAva :isa paddhati meM davA kA mUla arka, apane vibhinna prakampana guNa aura UrjA, jala kozikAoM ke neTavarka para TrAnsaphara (aMtaraNa) karake, bAhara nikala AtA hai| yahI jIvita koSANu manuSya ke zarIra meM jAkara, vahA~ ke koSANuoM ke lie utpreraka kA kAma karatA hai| isa prakriyA se jInsa kI saMketa niyamAvalI aura nirdeza badale jA sakate haiN| jIvita neno-TayUba kI banAvaTa itanI majabUta hotI hai ki saMskArita hone ke bAda, ye brAuniyana-mozana se aprabhAvita rahatI haiN| b) pAnI ko nirjIva banAne kI vidhiyA~ aura kAla-maryAdA sAdhAraNa pIne kA pAnI yA to ubAlane se yA usameM rAkha jaise vijAtIya tattva gholane se acita bana jAtA hai| ubAlane se pAnI kA zarIra TUTa kara bikhara jAtA hai tathA usameM ghulI huI havA bhI bAhara nikala jAtI hai| rAkha Adi ke gholane se pAnI ke zarIra ke chidra baMda ho jAte haiM, jisase vaha zvAMsa nahIM le pAne ke kAraNa nirjIva/acitta bana jAtA hai| pAnI jaba ThaMDA ho jAtA hai, to usameM havA phira se ghula jAtI hai tathA usakA zarIra bhI vApisa jur3akara upayukta yoni rUpa bana jAtA hai| mausama ke anusAra ubAlA huA pAnI kucha ghaMToM bAda phira se sacitta bana sakatA hai| yAni nirjIva avasthA meM bane rahane kI eka nyUnattama samaya sImA hotI hai| yaha 'parikalpanA', bAda ke prayogoM dvArA siddha ho cukI hai| c) AbhAmaMDalIya phoTogrAphI meM sajIva/nirjIva avasthA kA pAnIH mumbaI aura ahamadAbAda meM kiye gaye hamAre parIkSaNoM meM yaha bhI dekhA gayA hai ki pAnI ko ubAlane se yA usameM rAkha pAuDara gholane se (dhovana pAnI) pAnI kA AbhAmaMDala badala jAtA hai| AbhAmaMDala ke phoTo khIMcane se (kirliyana phoTogrAphI) jIvita aura nirjIva pAnI meM spaSTa pharka najara AtA hai| Azcarya taba hotA hai, jaba 7-10 ghaMToM ke bAda, nirjIva (ubAlA pAnI) pAnI kA AbhAmaMDala, phira se sajIva pAnI kI taraha kA AbhAmaMDala bana jAtA hai| yAni jaina zAstroM meM dI gaI pAnI kI kAla maryAdA sahI siddha hotI hai| d) pichale kucha varSoM meM holaiMDa va jApAna ke vaijJAnikoM ne Adhunika prayogoM se yaha niSkarSa nikAlA hai ki sacitta pAnI para dhvani taraMgoM kA tathA hamArI bhAvanAoM kA, usakI saMracanA va dikhAva-banAva para asara par3atA hai|

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iv) nirjIva pAnI pIne ke phAyade: 1 10 lITara pAnI meM 50g gobara kI rAkha gholane se acchA dhovana bana jAtA hai| 24 minaTa bAda nithAra aura chAna kara usa acitta pAnI ko pIne ke kAma meM liyA jA sakatA hai| rAkha se abhibhUta pAnI kI P" saMkhyA 7 se jyAdA (yAni kSArIya honA) hotI hai| isase zarIra meM jamA amlIya kacarA sApha karane meM madada milatI hai| rAkha se upacArita pAnI jyAdA zuddha aura pIne lAyaka pAyA gyaa| (jAmanagara meM gujarAta ke vATara saplAI aura sivareja borDa dvArA jArI TesTa riporTa, 24 apraila, 2010) __ baiMgalora ke skUloM meM kiye gaye parIkSaNoM meM bhI rAkha ghulA pAnI (koloiDa), pUrva ke pAnI se jyAdA sApha aura baikTeriyA vihIna pAyA gyaa| aisA pAnI pIne se zarIra meM mUlakoM kI mAtrA kama ho jAtI hai| yAni yaha DIAksIDeMTa kI taraha kAma karatA hai| cUMki yaha kSArIya jala hotA hai, isalie aisiDiTi kI zikAyata (amlIyatA) kama ho jAtI hai| ataH nithAra aura chAna kara ghara meM aisA hI pAnI pIne kA intajAma karanA caahie| ahiMsaka jIvana zailI aura paryAvaraNa saMrakSaNaH uparokta AbhAmaMDalIya phoTogrAphI se yaha pakkA siddha ho gayA hai ki pAnI sacitta/acitta rUpa meM eka jalakAyika jIva hai| Aja hama isa sthiti meM haiM ki yaMtroM dvArA yaha pahacAna sakate haiM ki koI pAnI sacitta avasthA meM hai yA nirjIva avasthA meM hai / ataH vivekazIla manuSya kA yaha kartavya banatA hai ki usake sAtha sammAna kI dRSTi rkheN| hamAre ahiMsaka jIvana darzana 'parasparopagraho jIvAnAm' kA takAjA hai ki isake jIvana kI rakSA karane kA bhAva rakhakara, hama paryAvaraNa saMrakSaNa meM apanA sahayoga kreN| jIva-rakSA kA sIdhA-sAdhA matalaba hai ki hama apane dainika jIvana meM karUNApUrvaka, pAnI kA durUpayoga nahIM hone deN| hara samaya jAgarUka rahakara, isake mitavyayI bane / apane viveka dvArA isakA apavyaya bilkula na hone deN| isake alpIkaraNa ke saMkalpoM para vizeSa jAgarUkatA abhiyAna claayeN|

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ii) mitavyayatAH jaise ghI kA upayoga karate vakta yaha dhyAna rakhA jAtA hai ki eka bUMda bhI vyartha nIce nahIM gire yA phAlatU bahakara na calA jAya, vaisI hI mAnasikatA jala kI bUMda ke prati bhI samAja meM vikasita kI jaaye| khAsa kara skUlI baccoM va kRSi tathA udyoga meM lage vyaktiyoM ko isakA mahatva, vizeSa prazikSaNa dvArA, samajhAyA jaaye| iii) kucha sAdhAraNa viveka ke gura : 1 pAnI se dhote vakta (zarIra, bartana va vastuoM) bahate pAnI ke bajAya maga yA hAtha ke cullu kA upayoga kareM tathA pratyeka bAra pAnI kI mAtrA kama se kama bahatA pAnI (jaise siMcAI Adi) : nala yA pAipa kA vyAsa (choTe cheda vAlA) kama se kama rakheM / tathA nala ko bhI kama se kama kholeN| phavvAre yA Dripa vidhiyoM se khetI meM bahuta pAnI bacAyA jA sakatA hai| jala saMrakSaNa meM punarUpayoga vyavasthA kA bahuta mahattvapUrNa sthAna hai| jyAdA se jyAdA logoM ko isakA upayoga karane ke lie, protsAhita kiyA jAnA caahie| isase paryAvaraNa saMrakSaNa meM sahAyatA to milegI hI, sAtha hI sAtha meM, nikaTa bhaviSya meM Ane vAlI jala samasyA se bhI nijAta mila skegii| uparokta zodha ke Aloka meM hameM gaMbhIratA se socanA cAhie ki apakAyika jIvoM ke prati hama samAja meM kisa prakAra karUNA kA bhAva paidA kara skeN| nahIM to hamArI udAsInatA yA lAparavAhI se kahIM Ane vAlI pIr3hI hI, pAnI kI kamI ke kAraNa, pRthvI se vilupta hone ke kagAra para na A jaayeN|

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(H-12) jala kI guNavattA aura usakI AvazyakatA kA prabaMdhana 1. jala ke mahattvapUrNa guNa jala eka raMgahIna, gaMdhahIna, svAdarahita evaM pAradarzI padArtha hai, yaha do bhAga hAiDrojana tathA eka bhAga oNksIjana ke rAsAyanika saMyoga se banA dravya hai, yaha hara prANI ke jIvana ke lie anivArya padArtha hai| cU~ki yaha eka atyaMta zaktizAlI gholaka hai, jIvoM kI kozikAe~ isake sahAre mahattvapUrNa poSakoM, khanijoM va rasAyanoM ko ghola ke rUpa meM grahaNa karake, jaivikIya prakriyAoM ko cAlU rakhane meM saphala rahatI haiN| jala ke kAraNa hI cayApacaya kriyAeM ho sakatI haiM tathA vyartha padArthoM kA zarIra se niSkAsana ho pAtA hai 1 mahattvapUrNa guNa : jala kA himAMka 0degC jala kA kvathanAMka 100degC isakA viziSTa ghanatva 1.0 hai (4degC) isakA prati lITara vajana 1 kilogrAma hai / pRthvI para Aja bhI utanA hI jala hai, jitanA ki pRthvI ke banane ke samaya para thA, kevala usakI guNavattA meM badalAva hotA rahA hai| yadi pAnI eka aNu vAlI saMracanA kA hotA to vaha kamare ke tApakrama para gaisa kI avasthA meM pAyA jaataa| usakA himAMka - 120degC hotA aura kvathanAMka - 100 degC (bajAya + 100degC) / usa sthiti meM pRthvI para koI prANI jIvita nahIM raha sakatA / cUMki isakA aNu dvipolara hotA hai, ataH vaha hAiDrojana - boMDa ke mAdhyama se eka jAlInumA triAyAmI saMracanA ke rUpa meM upalabdha hotA hai| ThaMDA hone para yaha sundara paMcabhujI yA SaSTa-bhujI barpha ke dAne banAtA hai| 0degc para, pAnI meM se prati grAma 32 kelorI tApa nikAlane se barpha banatA hai tathA 100deg C para, pAnI 100 kelorI tApa prati grAma sokha kara bhApa bana jAtA hai / bhApa banane para usake Ayatana meM 530 guNA vistAra hotA hai, yAni 1cc pAnI 530 cc bhApa bana jAtA hai / bhApa ko dabAne se usakI UrjA bar3ha jAtI hai, jisakA upayoga karake iMjana yA TarabAina calAye jAte haiN| (68)

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havA meM pAnI kA satahI-tanAva 20degC para 7.28 dyn/cm hotA hai, isI dabAva ke kAraNa pAnI kI bUMdeM golAkAra rUpa dhAraNa karatI haiN| pAnI kA Ayatana garma karane se phailatA hai| isI guNa ke kAraNa samudra kI sataha kA pAnI, sUrya kI garmI se garma hokara phailatA hai, jabaki gaharAI meM rahA huA pAnI jaldI garma nahIM ho pAtA hai| bhUmadhya rekhA para sUrya kA tApa, karka yA makara rekhA ke anupAta meM jyAdA giratA hai, ataH vahA~ para sataha kA pAnI phailakara bhUmadhya rekhA se karka yA makara rekhA kI tarapha bahatA hai, isakI ApUrti karane ke lie samudra kI gaharAI meM pAnI, karka yA makara rekhA se bhUmadhya rekhA kI tarapha calatA hai, inheM samudrI dhArAe~ kahate haiN| pAnI meM kaI taraha ke padArtha ghula sakate haiN| samudroM ke yA bhUtalIya jala meM kaI minaralsa ghule rahate haiN| isameM se kucha padArtha svAsthya ke lie lAbhadAyaka ho sakate haiM, to kucha hAnikAraka bhI hote haiM, Arsenika jaise tattva to jAnalevA bhI hote haiM, ataH pIne ke pAnI kI guNavattA kI jA~ca karavAnA Avazyaka hotA hai| pAnI meM TDS (kula ghulanazIla tattva) kI mAtrA bhI mApI jAtI hai, bahuta adhika mAtrA meM TDS hone se pAnI pIne lAyaka nahIM raha jAtA hai| pAnI meM jIvaH pAnI kaI prakAra ke jIvoM kA AdhAra hI nahIM hotA hai, balki aneka prakAra ke jIvoM ko apane meM prazraya bhI dene vAlA hotA hai, bI. skorabI dvArA gaMgA jala ke pAnI kI eka bUMda meM bhI 36000 taka sUkSma jIva, dekhe gae the, jyAdA zaktizAlI sUkSma-darzaka yaMtra dvArA dekhane se aura bhI jyAdA jIva dekhe jA sakate haiM, ubAlane yA chAnane se ina jIvoM kI saMkhyA kAphI ghaTa jAtI hai, ataH pAnI ko chAnakara pInA hI hitakara hai| 2. jala zrotoM sambandhI viziSTa jAnakArI: vizva kA 97% pAnI samadroM meM hai, jo khArA aura pIne yogya nahIM hai, karIba 2% pAnI himakhaMDoM va glezyaroM se Thosa rUpa meM jamA hai, bAkI sirpha 1% pAnI hI jhIloM, bhUgarbha, nadiyoM Adi meM hamAre pIne, siMcAI va vinirmANa Adi kAryoM ke lie upalabdha hai, bhUmi para jala ke vitaraNa ke liye, dekhiye tAlikA -1

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bhaNDAra sAgara himakhaMDa / gleziyara bhU-jala jhIleM jamIna kI AdratA vAyumaMDala nadI kI dhArAeM jIva maMDala Ayatana (ghana ki.mI. ) 1370 29 9.5 0.125 0.065 0.013 0.001 7 0.0006 jo jala pRthvI para giratA hai, vaha yA to risa kara bhUgarbha jala meM mila jAtA hai yA garmI se vASpa bana kara AkAza meM ur3atA hai, vahAM se pAnI banakara pRthvI para vApisa jala meM mila jAtA hai / pratizata 97.25 2.05 0.68 0.01 0.005 0.001 0.0001 0.00004 uparokta jala bhaMDAroM meM jala sthira dikhAI dete hue bhI vaha nirantara pravahana, vASpana, avakSepaNa Adi kriyAoM dvArA cakrita hotA rahatA hai| purAnA jala, nae jala se sthAnAntarita hotA rahatA hai, pratisthApana kI dara, alaga-alaga prakAra ke bhaMDAroM meM bhinna-bhinna hotI hai, vartamAna meM bhU-jala kA dohana, isake punarbharaNa kI gati se bahuta adhika gati dvArA kiyA jA rahA hai, jo unako rikta karate jA rahA haiN| tAlikA - 2 jala bhaMDAroM ke pratisthApana kI avadhi bhaNDAraNa ikAI 1. gleziyara 2. mausamI barpha giranA 3. jamIna AdratA 4. uthalA bhUjala 5. gaharA bhU-jala 6. jhIleM 7. nadiyA~ ausata pratisthApana avadhi 20-100 varSa 2-6 mAha 1-2 mAha 100-200 varSa 10,000 varSa 50-100 varSa 2-6 mAha

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ataH mAnava jAti ke astitva ke lie varSA-jala saMrakSaNa bahuta hI mahattvapUrNa hai| 3. jalacakra sUrya kI UrjA ke prabhAva se jala-dravya pRthvI para eka cakra banAtA hai| sUrya kI garmI ke kAraNa pRthvI va samudra kI sataha se jala vASpa bana kara AkAza meM ur3a jAtA hai, jaba havA kI yaha dhArA ThaNDe stara para pahucatI hai, to vASpa saMghanita ho jAtI hai, saMghanita jala ke ye biMdu dhUla tathA vAyu ke kaNoM se cipaka jAte haiM, jaba paryApta bhApa dhUla ke kaNoM, parAga ke kaNoM yA pradUSaNa kArakoM se mila jAtI hai, to bAdala bana jAte haiN| bAdala lambe samaya taka bane nahIM rahate haiM, purAne bAdala niraMtara punaH vASpita hote rahate haiM tathA nae bAdala banate rahate haiM, isase AsamAna meM bAdaloM kI AkRtiyA~ niraMtara badalatI rahatI haiN| jaise-jaise havA meM namI baDhatI jAtI hai, bAdaloM ko banAne vAlI bUMdeM bar3I hotI jAtI haiM, AkhirakAra ye bUMdeM itanI bar3I ho jAtI hai ki ye vAyumaMDalIya bhaMvaroM ke sAtha TikI nahIM raha sakatI hai, taba ye bUMdeM AkAza se jala ke avakSepaNa ke rUpa meM gira jAtI haiM, ye ole, bUMdoM yA barpha ke rUpa meM ho sakatI hai| yaha vAyumaMDalIya sthitiyoM, dabAva, tApakrama, havA-gati Adi kI avasthAoM para nirbhara karatA hai| pRthvI para girA huA pAnI, baha kara nadiyoM meM, risa kara bhUgarbha jala ke rAste yA vASpa bana kara AkAza ke rAste AkAza meM calA jAtA hai, kucha pAnI jIvoM ke zarIra meM ikaTThA hotA rahatA hai| unake zarIra ke sUkSma chidroM se prasvedita hokara, yaha jala phira vASpa ke rUpa meM havA meM mila jAtA hai| isa prakAra vASpana, saMghanana, avakSepaNa, jala-pravahana, antaHchanana evaM prasvedana kriyAoM dvArA eka jala-cakra bana jAtA hai| isa cakra ke eka bhAga meM jaba pAnI zuddha hokara pRthvI para giratA hai, to yahI kar3I manuSya ko niraMtara upayoga-lAyaka jala kI ApUrti karatA rahatA hai| 4. jala ke vibhinna upayoga va AvazyakatA : bhArata meM varSa 2050 taka pAnI kI ausata upalabdhatA 1000-1400 ghanamITara prati vyakti vArSika hogI, isa prakAra jala kI kamI kI sthiti rahegI yaha mAnA jAtA hai ki yadi pAnI kI upalabdhatA 1700 ghanamITara prati vyakti vArSika se kama ho to vaha deza jala kI dRSTi se dabAva - kSetra meM hai isa paristhiti se bacane ke prayAsa abhI se karane cAhie, isake lie bahate pAnI ke bhaMDAraNa ke upayukta prabaMdha karane cAhie tathA bhU-jala ke aMdhAdhundha dohana para niyaMtraNa karanA hogA, siMcAI vyavasthA meM naI-naI takanIkoM kA vyApaka prayoga honA cAhie, ijarAila deza meM pAnI kI mitavyayatA kI dizA meM siMcAI kI kaI naI va unnata takanIkeM IjAda kI gayI haiM,

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jinase hama bhI lAbha uThA sakate haiM, jaise-phavvAre, Dripa Adi / pAnI kA upayogitA - kSetra : pIne ke lie siMcAI ke lie pazuoM ke lie udyoga-dhaMdhoM meM nahAne, kapar3e dhone va pharza sApha karane meM zaucAlaya meM va manoraMjana meM 5. jala meM dUSaka padArtha va usakI guNavattA : jala meM hAiDrojana Ayana kI sAMdratA pI. eca. kahalAtI hai, jala ke lie yaha PH eka mahattvapUrNa mApadaMDa hai| isake mAna meM parivartana, jala pradUSaNa kA dyotaka hai| udAsIna jala kA pI. eca. 7 hotA hai| 0 aMka adhikatama amlIyatA kA dyotaka hai to 14 aMka adhikatama kSArIyatA kA / adhika pI. eca. ke kAraNa jala pravahana ke upakaraNa kharAba ho jAte haiN| 7 se kama pI. eca. ke kAraNa jIva-jaMtu to khatare meM par3ate hI haiM, amlIyatA ke kAraNa mAnava jIvana bhI asurakSita ho jAtA hai| ataH barasAta ke pAnI kA yA kabhI-kabhI bhU-jala kA bhI zodhana karanA Avazyaka hotA hai| isakA kAraNa hai pAnI kA gaMdalApana yA usameM hAnikAraka rasAyanoM kA ghulA huA honA, ye dUSaka padArtha pRthvI kI sataha se, udyogoM ke apaziSTa padArthoM se yA prakRti meM pAI jAne vAlI khadAnoM se A milate haiN| Arsenika, phlorAiDa, lauha, abhraka, salpheTa va nAITreTa Adi kucha aise dUSaka tattva haiM, jo prAkRtika rUpa se yA udyogoM ke apaziSToM se pAnI meM jA milate haiN| ataH unakI sahI jA~ca va zodhana karake hI, usa jala ko pIne ke va anya kAma meM lenA cAhie / varSA Rtu meM baikTeriyA, vAirasa tathA anya parajIvI padArtha bhI pAnI meM jA milate haiM, jo mAnava svAsthya ke lie hAnikAraka hote haiM, tathA kaI bImAriyoM ke kAraka hote haiM, ataH varSA Rtu meM pAnI hamezA chAna kara aura ubAla kara hI istemAla karanA caahie|

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bhUmigata jala : yaha pRthvI kI sataha ke nIce sarvatra caTTAnoM ke chidroM meM ikaTThA hotA rahatA hai| sataha se risatA huA pAnI pRthvI ke sataha ke nIce kucha mIla kI gaharAI taka jA sakatA hai| sadiyoM se gaharAI meM bahatA huA yaha pAnI, kaI jagaha ikaTThA hokara bhUmigata jala zrota banAtA hai| aisA anumAna hai ki bhUmigata jala kI mAtrA, saMsAra kI sabhI nadiyoM aura jhIloM se sau gunA adhika hai bhUmigata jala kA uthalA pAnI kucha hI ghaMTe purAnA ho sakatA hai, jabaki sAmAnya gaharAI para yaha jala saikar3oM varSa purAnA ho sakatA hai| bhU-jala kI guNavattA cU~ki jala eka utkRSTa gholaka hai, ataH usameM aneka rAsAyanika padArtha ghule hue ho sakate haiM, jo usake pravahana mArga meM upalabdha rahate haiN| cUMki bhUmigata jala dhIre-dhIre risAva karate hue kaI caTTAnoM meM se hokara ikaTThA hotA hai, usameM sataha para pAe jAne vAle pAnI kI apekSA adhika padArtha (TDS) ghule hue hote hai (300-700 ppm) / sataha ke nikaTa vAle bhU-jala meM jaivika (baikTeriyA Adi) pradUSaNa bhI ho sakatA hai, khAsakara una bastiyoM meM, jahA~ para apaziSTa padArthoM kA lagAtAra nistAraNa hotA hai| ataH jala- ApUrti vyavasthA meM khataranAka jIvANuoM ko naSTa karane ke lie klorIna jaisI gaisoM kA upayoga kiyA jAtA hai| dUSaka padArthoM ke parIkSaNa hetu bhU-jala vibhAga kAryarata hai| peyajala ke istemAla karane ke pUrva yaha Avazyaka hai ki jala meM jIvANuoM kI jA~ca avazya kI jaaye| peya jala meM I-kolI jIvANu nizcita rUpa se anupasthita rahane caahie| yaha jA~ca karane hetu hAIDrojana salphAIDa sTripa TesTa eka bahuta hI sarala upAya hai| isase hAnikAraka jIvANuoM kI upasthiti ke bAre me jAnakArI milatI hai| isI prakAra phlorAIDa Adi hAnikAraka padArthoM kI bhI prayogazAlA meM jA~ca karavA lenI caahie| 6. jala-zodhana va jala-prabaMdhana dUSaka padArtha va gaMdalApana haTAne ke lie saMgrahaNa, nithAraNa aura chanana kriyAoM kA upayoga kiyA jAtA hai| gA~va va zaharoM meM nadI yA tAlAba ke pAnI kA zodhana kama-se-kama lAgata meM ho sake, isakA dhyAna rakhate hue prayAsa kiyA jAtA hai| saMgrahaNa ke bAda nithAraNa kriyA aghulanazIla padArthoM ko haTAne ke lie, avakSepaNa ke bAda kI jAtI hai| lekina anya ghulanazIla pradUSaka tattvoM ko jala se haTAne ke

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lie sabase pahale Avazyaka rAsAyanika kriyA karAI jAtI hai| usake bAda nithArane va chanana kI kriyA kI jAtI hai| blIciMga pAuDara, poTAziyama parmaiganeTa yA rAkha Adi rasAyanoM kA prayoga, pAnI meM pAe jAne vAle pradUSaka tattvoM ke prakAra aura mAtrA para nirbhara karatA hai| chanana kriyA meM cAra-kola, bAla miTTI yA bajarI tathA grevala Adi kA upayoga hotA hai| gharoM meM pIne ke pAnI ko svaccha banAne ke lie kaI taraha ke upakaraNa upalabdha hai| TATA, ekvAgArDa, keMTa Adi kaI kaMpaniyoM ne apane-apane jala zodhana ke utpAda bAjAra meM mAMga ke anusAra peza kiye haiN| jala-prabaMdhana : 1. grAmINa kSetroM meM jala kI mAMga 40 lITara prati vyakti/dina hai| 2. registhAna meM yaha mAMga 70 lITara hotI hai, kyoMki vahA~ 30 lITara adhika pAnI pazuoM ke lie hai| 3. mAnava ke lie jala kI jIvana-rekhIya AvazyakatA 10 lITara prati vyakti/dina hai| vyaktigata stara para ausatana pAnI kI AvazyakatA isa prakAra hai: kriyA jala kI jarUrata (lITara) pIne hetu khAnA banAnA, bartana dhonA snAna kapar3e dhonA phlaza kula = 2000 lITara prati mAha acche jala prabaMdhana ke kucha mukhya binduoM ko phoTo 18 meM darzAyA gayA hai| isase yaha sandeza milatA hai ki yadi vyakti thoDA viveka se kAma le to kitanA jala pratidina bacA sakatA hai| jala -saMyama kA prazikSaNa hara parivAra ke mukhiyA ko apane baccoM ko jimmedArI ke sAtha avazya denA caahie|

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4 aba yaha siddha ho cukA hai ki jala bhI eka prakAra kA jIva hotA hai ( saMdarbha i, ii) / kucha paristhitiyoM meM yaha nirjIva ho sakatA hai| paristhitiyA~ badala dene se vaha phira sajIva (sacitta) va prANavAna bana sakatA hai| usakI saMvedanAe~ lauTa AtI haiM / ataH ziSTa va sadAcArI mAnava jAti kA yaha naitika va naisargika karttavya banatA hai ki vaha pAnI ke prati karUNA aura anukampA kA dRSTikoNa jAgRta kre| apane baccoM meM karUNA aura anukampA kA dRSTikoNa vikasita karane ke lie sakriyatA ke sAtha zikSA ke pAThyakrama meM samucita sudhAra kara, jala apavyayatA / durUpayoga ko mahApApa kA darjA diyA jaay| hara parivAra, jAgarUka aura jimmedAra nAgarika bana kara, jala punarzodhana kI vyavasthA ko apanAye, kyoMki samasta carAcara kA mUla AdhAra jala hI hai| tathyoM va AkaMDoM ko vaijJAnikatA ke sAtha parosA jAya / hamArI jIvana zailI meM, apane paryAvaraNa va saMsAdhanoM ke bacAva va saMrakSaNa kI mahattA ko ghara (H-13) 44 'jala ke sadupayoga kA vyAvahArika darzana" va skUloM ke kAryakramoM ( 22 mArca aMtarrASTrIya jala - divasa Adi) dvArA samajhA kara, unheM jimmedAra nAgarika banAye / A) pAnI ke apavyaya aura durUpayoga ke kucha mahattvapUrNa tathyaH 1. bhArata meM 900 zaharoM kA 70% gaMdA pAnI va malamUtra pramukha nadiyoM meM, binA zodhana (treatment) ke DAlA jA rahA hai| 2. jara, jorU aura jamIna ke sAtha-sAtha jala para bhI jhagar3e hote najara Ate haiN| 3. mumbaI meM vAhana dhone meM hI 50 lAkha lITara pAnI prati dina kharca hotA hai| 4. 5. 6. bar3e zaharoM meM pAIpa lAina ke vAlva kI kharAbI ke kAraNa 10 se 40% pAnI bekAra baha jAtA hai| ijarAila meM ausatana 10 cm varSA hotI hai| isase itanA anAja paidA kara letA hai ki usakA niryAta kara sakatA hai / bhArata meM ausatana 50 cm varSA hotI hai, lekina hamezA anAja kI kamI rahatI haiN| bhArata meM prati vyakti pAnI kI mAMga 85 lITara hai, jo 2025 taka 125 lITara ho jAyegI / usa samaya bhArata kI AbAdI 1 araba 38 karor3a ho jAyegI / isase pAnI kI mAMga meM kula 7900 karor3a lITara kI baDhotarI ho jaaegii| abhI upalabdhatA 307 lITara hai, jo ghaTakara 2025 taka Adhe se bhI kama ho jAyegI /

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7. 8. 9. bhArata meM karIba 20 lAkha TyUbavela haiM / hamArI 70% mAMga bhUjala ke srotoM pUrI hotI hai| hama bhArata meM isakA itanI berahamI se dohana kara rahe haiM ki 2002 aura 2008 ke bIca bhUmigata jala bhaMDAroM se 109 araba kyUbika mITara (1ghana mITara = 1000 lITara) pAnI samApta ho cukA hai| (NASA riporTa) madhyama varga kI Adate 'kharcIlI' haiN| hara dina 1 lAkha loga madhyama varga meM jur3a jAte haiM / ataH saMkaTa druta gati se gaharA rahA hai| 10. abhI kula pAnI kA 2.5% vASpIkaraNa kI bheMTa car3ha jAtA hai| jo "globala vArmiMga" kI vajaha se agale 15 varSoM meM, isase dugunA ho jaayegaa| isase varSA-cakra meM vyavadhAna AyegA / dhruvoM para kA mIThA pAnI samudroM ke khAre pAnI meM jA milegA / nadiyA~ va anya strota sUkhate jAyeMge / 1 11. mAnava jAti ke lie pAnI eka vilAsa - vastu banatA jA rahA hai / 12. abhI 6 meM se 1 AdamI ko pAnI ke lie jUjhanA par3a rahA hai| usako nyUnatama 50 lITara pratidina pAnI nahIM milatA hai| agale 25 sAloM meM do tihAI loga isa jala saMkaTa se jUjha rahe hoMge / 1. | 13. jamazedapura zahara ke jIvana stara meM Aja eka vyakti ke lie 130 lI. pAnI kAphI honA cAhie / lekina 230 lI. kharca ho rahA hai / yAni 40% pAnI barbAda ho rahA hai| ataH hara vyakti ko isakA sahI istemAla karanA sIkhanA caahie| 14 bar3e zaharoM meM to 50% se jyAdA pAnI vyartha meM kharca hotA hai / ataH usako sudhArane ke lie "punarzuddhikaraNa" vyavasthA para jora diyA jAnA cAhie / Ba) gharoM meM se do taraha kA pAnI niSkAsita hotA hai: ---- bhUrA (Grey) jala (palita jala): nahAne dhone, sApha-saphAI, bartana dhone Adi kA pAnI / isakA punarzuddhikaraNa karake, siMcAI va saMDAsa meM upayoga ho sakatA hai| 2 kRSNa jalaH zaucAlaya se niSkAsita jala / isakA rAsAyanika abhikriyA dvArA zodhana karake, bagIce meM kAma sakate haiN| b) gharoM meM jo khAdya-padArtha upayoga meM Ate haiM, vo bhI pAnI kI khapata se hI paidA hote haiN| unameM prayukta pAnI kI mAtrA mApa kara, hara khAdya padArtha kI

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tulya - rAzi nikAlI gaI hai| ise parokSa / AbhAsI jala ( virtual water) kI saMjJA dI gaI hai| jaise 1 kg gehU~ ugAne meM 1350 lITara pAnI lagatA hai| ataH gehU~ ke lie 1350 lITara AbhAsI jala hai| maoNsa ke lie 6500 se 13000 lITara pAnI hai / 1 kele kA AbhAsI jala 140 lITara pAnI hai / ina tathyoM ke AdhAra para kucha rASTra ucca AbhAsI jala vAle khAdya-padArthoM kA AyAta karake gharelu jalApUrti meM 60-90% taka kI bacata kara lete haiN| jaise jorDana Adi deza maoNsa kA Ayata karake AbhAsI jala kI bacata karate haiM / c) vizva jala kAMusila, marsilI, phrAMsa ke eka sarve ke anusAra jitanA anAja ugAte haiM, usakA 30-50% hissA, usake upabhoga ke lie taiyAra hone taka kharAba ho jAtA hai| aura usake sAtha jur3A huA pUrA AbhAsita jala barbAda ho jAtA hai| yaha hAni phasala kaTAI, utpAdana, parivahana aura bhaMDAraNa ke daurAna hotI hai| (AbhAsita jala ke prati jAgarUkatA bar3hAne se, pAnI kI ApUrti meM bahuta bar3I bacata kI jA sakatI hai| bhojana meM "jUThana " nahIM chor3ane se bahuta sA AbhAsita jala (vw) bacAyA jA sakatA hai / ) d) punarzodhana praNAlIH prAthamikaH grevATara ko bAlU, giTTI va kaMkar3a se gujAra kara nithArA jAtA hai / isake dvArA pAnI se Thosa padArtha va miTTI ke kaNa alaga ho jAte haiM klorInezana plAMTa isI praNAlI meM lagAye jAte haiM / dvitIyaka : isameM vidyuta-cumbakIya kiraNoM aura parA - baiMganIya kiraNoM kA istemAla hotA hai| bahuta jyAdA pradUSita pAnI ke lie supara klorInezana aura rivarsa osmosisa (RO) plAMTa lagAye jAte haiM / RO meM grevATara meM oNksIjana paMpa karake "mitra jIvANuoM ko sakriya kiyA jA sakatA hai / e) aMtima :- sIvareja pAnI ko zodhita (TrITa) kara audyogika va siMcAI greDa kA pAnI banAyA jAtA hai| apane stara para ghara ke bAhara 4'5' kA gaDDA banAkara rasoI va bAtharUma ke pAnI ko pAipa dvArA usameM DAla sakate haiM / gaDDe meM bAlU, cArakola, ror3I va (77)

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kaMkar3a DAlakara pAnI ko risAikila kara, usase bagIce ko sIMcA yA TAilaiTa ko phlaza kiyA jA sakatA hai| bAtharUma aura TAilaiTa ke pAnI ko alaga alaga karane ke lie do alaga pAipa lAina bichAnI hotI hai| zodhita pAnI ko TAilaiTa taka le jAne ke lie alaga pAipa lAina caahie| rasoI ke pAnI ko bhI do bhAgoM meM bAMTA jA sakatA hai| do Taba lagAkara, eka meM vo pAnI, jo jUThana, baikTeriyA yA sAbuna vAlA nahIM hotA hai| jaise sabjiyA~, anAja dhone ke bAda kA paanii| rasAyana lage anAja ko prathama bAra dhone vAle pAnI ko dUsare Taba meM DAlA jAtA hai| bAda meM dhone va bhIgone ke pAnI ko pahale vAle Taba meM DAlA jAtA hai| pahale vAle Taba meM thor3I rAkha DAlakara pAnI ko zodhita kiyA jA sakatA hai, jo bAda meM pIne ke bhI kAma A sake / ise dhovana pAnI kahA jA sakatA hai| dUsarA, jUThe bartana mAMjane ke bAda kA pAnI, yA vo pAnI jisameM jUThe bartana dhoye gaye ho| isameM tela, masAle mile hote haiN| isalie isakA punarzodhana (recycle) karake bagIce yA ToyaleTa meM phlaza ke lie kAma meM liyA jA sakatA hai| vAhana dhone ke pAnI ko bhI ikaTThA (bAlTI meM) karake punaryodhana (recycle) kara sakate haiN| sabjiyoM Adi ko sIdhe nala ke nIce dhone kI jagaha, kisI bAlTI, Taba Adi bartana meM dhonA caahie| bAda meM vaha pAnI dhovana ke rUpa meM tabdIla kiyA jA sakatA hai| pAnI ke prati hamAre dRSTikoNa meM AmUla-cUla parivartana karane kI ghora AvazyakatA hai aura zubhasya-zIghram / skUloM tathA sAmAjika saMsthAoM meM jAgarUkatA bar3hAne va upayoga paddhatiyoM meM sudhAra karane ke lie yuddha stara (war-footing) para kArya karanA caahie| samAja meM pAnI ke prati sammAna aura durlabhatA kA dRSTikoNa sthApita karavAnA hogaa| dainika jIvana meM isakI mitavyayatA kI nitAMta / AvazyakatA samajhate hue, hara stara para jAgarUkatA ke abhiyAna calAne hoNge| isake sAtha-sAtha zikSaNa saMsthAnoM meM, mitavyayatA ke kIrtimAna sthApita karane ke lie, ucita aura prAsaMgika pratispardhAoM kA jagaha-jagaha Ayojana ho| jala saMyama ke ina saba kAryakramoM ko spaSTa sAmAjika va rAjanaitika protsAhana milanA caahie|

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kAnUnI sahAyatA va sarakArI anudAna dvArA samucita saMsAdhana va TeknolojI upalabdha karAnA, hara sarakAra kI jimmedArI hai| udyogoM ko sAmAjika dAyitva ke tahat isa para vyApaka rUpa se kArya karanA caahie| aisI nIti banAI jAya ki 2-3 sAla meM hara gA~va va zahara, aisI yojanAoM ke tahata, vATara-pojeTiva bana jaaye|

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(E-1) Living Water-cells And Working Principle of Homeopathy Abstract No serious research has been undertaken during the last 200 years to explain the 'How' and 'Why' of effects of homeopathy medicines. It has functioned as empirical pathy, based on non-specific assumptions. A new Theory of its working mechanism has been extended in this paper. In formulating this theory, help has been taken from the old Jaina Canonical books, which give details of "live-water" and its properties. Its eight types of touch-senses, which depend on its vibrational and electrical properties, have been considered in the light of recent research in nanotechnology and the basic concepts of"living-things"in modern biology Although water looks to be a simple chemical compound of hydrogen and oxygen, scientists know that it is endowed with very special and unique properties. However, modern science does not recognize, as yet, any life form devoid of biochemical cells. Modern biology defines "living-things" as having twin capabilities viz, ability to i) fix energy and transfer it in a directed way, and ii) Remember and pass on information. Applying these two conditions has validated the hypothesis of living water cells in physical form. Once we understood the structure and nature of live-water, it became easier to comprehend the procedure of characterisation of water-cells (similar to stem-cell characterisation) during potency formation. Such 'Sanskarit' water uses its vibrational and electrical energy-field. After passing through the micro pores of cell membrane, it modifies or reinforces the codes of relevant genes. Homeopathy thus works at genetic level for treatments, even without the physical presence of medicine molecules.

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While going through many articles in the science magazines and reports during the last few years, we tend to believe that modern science-community is not very serious about any research in the field of Homeopathy, which is a fairly well-suited and cost effective pathy for the poor countries like India, Nepal etc. It has established itself as an important alternative and affordable pathy. But we all know, it lacks scientific explanations and basic research. Vested interests are discouraging outright, any pursuit of scientific research on homeopathy by saying that its efficacy is nothing more than placebo effect. But science history tells us that any such rigid stand like declaring the Principles, on which Homeopathy works can't be Scientific, is itself unscientific. It reflects biased attitude. As such, concerted efforts should be made to involve top scientists to undertake fundamental research to understand properly the principles of homeopathy and its mechanism. This would help enhance its effectiveness by unveiling its mystery. Extended below is "Hypothesis" of its working mechanism, which introduces a new concept of living-water cells. It should catalyze or provoke further research on some of the assumptions to establish itself scientifically. In formulating it, help has been taken from the old Jaina Canonical books, which give details of "Live-Water" and its properties. A) Vaccination principle in allopathy: It is well known in allopathy that when small-pox virus is injected in small quantity into the body system, the immune system is stimulated to produce antibodies to fight the foreign virus. It also leaves an "impression" into the cell memory to repeat it under similar circumstances in future. Genes are stimulated to learn from this microcombat to fight vigorously at any macro-attack in future and retain this strategy in its memory. The explanation is :1.1 Some antibodies remain in the system for sometime, and, 1.2 The trained skill or the acquired capability as above of

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1.3 "immune system" or particular cell-system remain intact for few years. That means the memory and skill to produce sufficient antibodies to fight that particular foreign virus, remain with the system for prolonged period. It leads to the conclusion that 1.3.1 "Capability enhancement of immune system i.e., genetic-code modification (GCM) is achieved by the vaccination of a small quantity". 1.3.2 The message for GCM is not received directly by all the concerned cells. Instead, only a few of the "Concerned-cells" get their "genes" stimulated directly by the vaccines's gross substance, to pass-on further the "Combatting message" either in general i.e., throughout the cells of the body or to the specific cells to follow its own communication network. B) How does it work? How does the remedy works in - Homeopathy, where no original medicine molecules can remain present, say in a 200c potency preparation? For its explanation, we resort to some special properties of water. Firstly there is a concept of living water in Jaina philosophy. It divides living-things in 5 categories according to the development of its sense capability (see Fig. A). Apkaya i.e. Liquid-water falls into the lowly developed living thing with only one sense of 'touch'. What we normally understand about life is living bio-chemical cells. Whenever we talk about cell-based life form, we mean only the biochemical cells, and nothing else. Pandit Jawahar Lal Nehru wrote in his letters to Indira Gandhi that the famous scientist Sir Jagdish Chandra Bose talked about "life" in stones etc. However, we did not know, as to what form of life he referred to. One of the other life-forms is probably based on Physical-cells. C)Water Structure: To understand physical cells, we will review the atomic structure of

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water element. Fig. 1 shows an atom of hydrogen. There is only one electron orbiting its nucleus. Fig 2. Free oxygen is normally available in molecular form, where in four electrons of the outer shells of two oxygen atoms share its 2 nuclei. Oxygen atom (2,6) has six electrons in the valance shell. It achieves stable octet by sharing 2 electrons of one atom with 2 electrons of another atom. This is termed as covalent bond as shown in Fig. 3. Similarly, when hydrogen atoms bind with an oxygen atom, 2 electrons of valance shell of an oxygen atom are shared with 2 electrons drawn from 2 atoms of hydrogen to achieve stable octet as shown in Fig. 4a. Here, the linked atoms have different electro negativity and as such acquire fractional +ve and -ve charge. Such molecules are designated as polar molecules (Fig. 4b). Polar molecule have great attraction for each other and arrange themselves into an endless chain and get associated with each other. When a polar mol, like HCI (fig. 4b) is dissolved in a polar solvent like water, the polar mols of water surround the positive and negative ends of the polar covalent compound (solute) and split it into cat-and anions, which remain surrounded by an unknown number of water mols. Hel mol. is broken into H and CI ions and are surrounded by these water molecules. By burning hydrogen gas in oxygen, a water molecule is formed due to hydrogen bonding as shown in fig. 4c. These molecules form an endless chain due to electro-static field. See fig. 4d. A) Pure Water (see fig.5): 1) Polar molecules of water form self-assembled nano-structure in hexa or penta shape, called quantum crystals as shown here. 2) These unit structures join together to form nano-tubes or spheres. These are called buckyballs or spherical cages as shown in fig. 6 3) These tubes have 'ion-implant' facility and are surrounded by its own energy field.

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B) Criteria of life and Dissolved Oxygen (fig. 6) In the biology, a living thing is defined to have minimum two attributes, viz, the ability (i) of energy exchange i.e., can fix energy and transfer it in a directed way and (ii) To remember and pass on information. Now when oxygen is dissolved or absorbed in water, what does it do there? 1) It makes the hydrogen-bond of water stronger. The bee-hive structure of nano-tube allows the ions to move effortlessly through it, Cell energy keeps the movement of oxygen molecules or radicals in dynamic balance. 2) It is absorbed (digested) in the tube in its hollow space and in its "quantum vacancy" to form a Zygote (yoni). 3) Flow of oxygen ions through water channels or structures generates electrical pulses by its movements. Its Potential Energy is 'fixed' in the nano tubes. Thus it acts as transducer. 4) It stores electrical energy and supplies back on demand. 5) Thus it exhibits the first attribute of a living water cell. D) Touch Theory: As per Jaina philosophy, "Living water" is said to possess 8 types of "touch-sense" viz, cold and hot, positive and negative charge etc. The first two types of attributes are related to the vibration properties of the water cell, whereas the later two are associated with its electrical properties. During first mixing of medicine with water, water molecules are induced to vibrate at a frequency and in a mode, specific to the medicine introduced in it. This is called inducted "Initial Mode of vibration" (IMV). However, at this stage, many of the water molecules get attached to the mols of the medicine physically as shown in fig. 7. Subsequent dilutions are done to wash away, these mols of the medicine. The fresh water goes on learing and acquiring the IMV, with (84)

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lesser and lesser no. of foreign mols or impurities as shown in graph 8. Thus it exhibits the second attribute of a living cell also. The role of tutor, at every stage is performed by the (1) Vibrating mols of previous pure water and (II) a few of residual mols of medicine, attached to the water net. Apart from this frequency transcription on whole body, certain properties are transfered to the surface of the water cell. Such water mols carry unique signature of med mols, just like the worm holes in space. In subsequent dilution, the transfer of properties is mostly due to induction. It creates resonance as the hybrid structures are rarefied. Here (1) Medicine mols do not diffuse any more in the quantum vacancy of fresh water cell, Thus impuritons are gradually washed away. (ii) The frequency transcription of water-cell gets stronger and stronger, like multi-layer jacketing. In other words, coaxed tube gets reinforcement in form of cell-sleeving during potency making, which can store energy like carbon anions. A stronger jacket does not break or gets diluted during its journey to the interior of body cell, where it has to modify gene codes. E) Homeo-Action: (1) When this characterized water-cell, carrying the frequency mode and the energy-configuration specific to the medicine, goes into the body-cell through absorption and diffusion from the circulating blood stream, it influences the structure of the cell, See fig. 9. (2) When it passes through the micro-pores of the cell membrane, it generates electric pulses, which are used by neurons and other cells for communication.

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(3) Once inside the cell, it acts as a catalyst for genes. It creates resonance with a specific portion of DNA or genes. The individual threads of DNA and RNA get modified. (4) It creates or refreshes gene-memory and enhances the capability of that particular immune system to modify long-term coded instruction and code density to stimulate. (a) Synthesis of homeo-compounds (b) or production of antibodies at faster rate. (5) Effectiveness of above instructions depends on the 'potency' or memory field of good effect of the characterized living water-cell. Thus it works at genetic level for treatments, even without the physical presence of medicine molecules. F) Conclusion: We can say, (i) Higher the dilution/potency, more will be the activation power or catalytic power of living water to stimulate gene memory or genetic code, either to produce antibodies or to synthesize similar bio-products. (ii) Like free floating radicals & deoxidants, characterized living water mols (Homeo) carrying a particular 'impression', work as a specific type of 'catalyst' for the concerned body tissue/cell. This relevant body cell is stimulated by the catalyst. (iii) Thus it offers a challenging field to the Chemists, Physicists, Biologists and Genetic Engineers alike to come together to peep into the living wate cells and to explore further its vibration and electrical properties, which are utilized in the functioning of evidence based homeopathic medicines. Acknowledgement I express my gratitude to Shruldhar Pandit Shri Prakash Muniji and Shri Laxmi Muniji and extend my thanks to Dr. Kulwant Singh and Dr. H.S. Verma of Jamshedpur, for useful discussions.

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LIVING THINGS ACCORDING TO DEVELOPMENT OF SENSES. WITH 1 SENSES WITH 2 SENSES WITH 3 SENSES WITH A SENSES WITH 5 SENSES TOUCH SENSE TASTE SMELL SEEING HEARING BODY TOUNGUE NOSE EYES EARS (NOSE R HODE EYES = TRASA BOORGANIC CELL BASEDLE PLANTS BODY TOUNGUE MOBILE = STHAVAR VANASPATIKAYA AGNIKAYA VAYUKAYA APAKAYA PRITHVIKAYA PLASMA AIR/GAS INORGANIC CELL BASED LIFE LIQUID SOLD PHYSICAL FIG: A KAYA = BODY STATE OF MATTER FOTO A : TYPE OF LIVING-BEINGS (TRASA AND STHAVAR)

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Various Elements in Water Structure Protons & Neutrons Nuc Fig. 1 Simple form of an Atom Nuc Orbiting Electron (Wavicle) Fig.-3 Electrons Shared By 2 Nuclei Electron Sharing Between two Nuclei Electron Orbiting Two Nuciel (1) Two Water Mols Attached due to e.s.field Shared Electron Pair 160 oo HCI (il) Electrons Orbiting Onw Nucleus Fig.-2 02-Molecule (Skandha) O O Fig-4b Polar Molecules O O 89 Oxygen Nucleus Fig 4a Electron Sharing in Water Molecule Atomic Nucleus Nuclel of Hydrogen ** Polar Molecules

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- HYDROGEN BOND COVALENT BOND X HLO HYDROGEN BONDING OF WATER MOLECULE Creation of Yoni some time after formation of H20 Foto 4C : PROCESS OF SELF-ASSEMBLY OF WATER MOLECULES Electro Static Field between Polar Mols Water Molecule "Eo SOS Dipole moment . Higher negativity of Oxygen Fig-4c: results in dipole H, O mol. Fig-5: Self assembled Crystal like Hexa Unit of Water Moles 11,0

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(EXTENDED NANO-TUBE) FLOW OF OXYGEN RADICLES (Marked as white) (Through the Centre of Water-Cell) FIG. 6: BEE-HIVE CONFIGURATION OF TUBULAR NET (LIVING-CELL) Water dipoles in 3D Structure Electro Static field Side-Effect Intensity (Impuritons) Medicine ion implanted in quantum vacancy of quantum crystal Side-Effect V/S Potency No. of dilutions (Potency) Fig. - 7 3D Hybrid Water - Structure (Due jto quantum vacancy) Fig. 8 Dilution of side-effect by raising the potency

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DOUBLE-HELICAL DNA-STRAND . Pore... Characterised Water-Net Micro Pores on Cell-Wall It Creates resonance at a particular section of the chromosomes. As a Catalyst it stimulates, and modifies the gene as per its 'memory' Chromosomes Nucleus FIG 9: INTERACTION OF REMEDY WITH BIO-CELL

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(E-2) Definitions First of all let us refresh our memory about a few 'technical-words', used or required to be used in the following articles or investigations Atom: Smallest unit of an element. It consists of a nucleus & electrons around it. Bio-cell: It is the basic unit of our body part or tissue, containing a nucleus in the cell-wall. Charge: like a magnet, electricity has two charges, positive and negative electric charge. Covalent bond: Bonding of molecules is due to sharing of electrons between them, i.e. An electron orbits nuclei of both the atoms. Chromosomes: These are located in the nucleus of a cell. These are made up of DNA & RNA. A human cell has 23 pairs of chromosomes. Each chromosome has a controlling and maintaining function for a specific part of the body. DNA & RNA: These are chemical acids and have double helical thread-like structure in the chromosomes. They contain 4 types of chemical compounds called ACTG. Gene: A portion of the above "thread" is called "gene". A gene carries a complete code of instructions required for a specific function of a part of the body. Electron: It is the smallest, indivisible particle of the atom. It revolves around the nucleus of the atom and carries a unit negative charge. Em-field: When current flows through a conductor, it is surrounded by a fielf of force, called electro-magnetic field. Enzymes: These are proteins with a specific function. The life activity is connected with enzymes. Es-field: static electric charge is always surrounded by an electrostatic field, e.g. TV-screens collect static-charge and exhibit Es-field. When we take our hand nearer to the screen, our hairs are raised. Electro-vacancy: In the atomic structure, if the outer orbit contains less no. Of electrons then it could contain, it would have a vacancy for electrons.

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Hydrogen Bond: Bonding of atoms is due to electro-static field, existing on both the atoms. Hence it is a weak bond. Impuritons: These molecules behave as quasi-particles. They diffuse in quantum vacancy in quantum crystals. Life: Life of a cell is a non-stop communication between several thousands of protein macro molecules and partly bound water molecules. Light Spectrum of Molecules: Molecules can rotate like a rigid rotator and vibrate like a spring. Discrete energy states exist in atoms due to orbital motion of electrons, the rotational and vibratory motion of molecules. An excited molecule returns to ground state by emitting photon of energy. This process gives rise to rotational and vibratory spectra in case of molecules. Pudgala: It is a lump of the smallest particles of matter, called Atoms. (These are different from atoms in Physics) Protein: It is a chain like macro-molecule and presents itself in 20 different amino acid components. It is the base substance of cellprotoplasm, not found in plants. Quantum Crystal: It is a special state of matter, occupying an intermediate position between the quantum liquid and the classic crystal. Quantum Vacancy: If in a molecule, the vacant position of electron or molecule is not strictly specified, it is called 'quantum-vacancy' Radical: It is a free charged-atom. E.g. An atom of oxygen. It carries negative charge, and is called "oxygen anion" or "oxygen radical". Somatic System: Somatic system in a human body connects brain with the spinal chord. Communication from sense organs is received through it. The instructions to act are given from here to the limbs. Somatids: Small photon-lights, seen sometimes on the ends of clusters, as sparkling light, are called somatids. They have a negative electric charge. Zeta Potential: It is negative electric charge. It maintains the dispersion of particles in colloids, as in blood. Zygote: When an egg is fused with a sperm, the resultant mass starts multiplying and produces characterized cell. It is called a "zygote". It is an independent builiding brick of a separate life With this knowledge of a few scientific terms, we start exploring the life without DNA & RNA.

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(E-3) Non-living Water and its Comparison with Living Water Summary In Jaina way of life the use of filtered/boiled water is essential for Sravaka (householder). This practice is environmental friendly and suitable for healthy life. The present article deals with the different ways to get non-living water (Treated Water). Apart from it the scientific characteristics of different types of water and their utility for the personal life and environment are also discussed. 1. Non living water: Process to get Non-living Water: Water obtained from natural water-cycle is normally living water. This living-water can be converted to non-living water by treating it with similar bodies or with dissimilar materials. Following are the 3 methods for doing it. 1.1 Mixing Process There are various types of water. Each type would contain different minerals in different quantities and ratios. When they are mixed together e.g., water from a well is mixed with water from a pond, the live-water is disabled to remain alive. The internal ecosystem is disturbed and Yonis are choked, whenever one type of water mixes with another type of water at microscopic level. The end product lasts for some time, depending upon the difference in contents and their mutual tolerability. The second method is to mix foreign materials with mechanical rubbing of water body. When foreign particles, above a critical quantity, are mixed thoroughly with living water mass (dhovan), it blocks the hollow, net-like structure of nano-tubes. Its radicals are also converted into molecules. Due to mechanical rubbing and friction, the "yonis" are broken apart.

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1.2 Boiling Process By heating the water to boiling temperature, the water becomes non-living. In this process, the "yonis" are completely disintegrated at the boiling temperature. The dissolved air is driven out, because of its zero solubility at boiling point. Thus the water becomes non-living. It becomes devoid of free oxygen radicals also. It can, in turn, reduce the level of radicals in the user's blood-stream, just as the other de-oxidants do. In small quantities, the free radicals fight with bacteria and virus. But in larger quantities they attack living body-cells anywhere. These oxidants are the cause of ageing. They can even cause cancers. Hence, it is desirable to remove these radicals. They can also be removed by antioxidants. 1.3 Mobile living beings (Trasakaya) In addition to it, both the above treatments (Rub-washing & Boiling) render the other water based (water borne) microscopic mobile living beings, lifeless. In the first type of treatment, it is the basic nature (alkalinity) of the additives and their rubbing friction that destroys the mobile-type of foreign life. In the second type of treatment the foreign life, present in the water, is eliminated by the scorching heat of boiling and by driving out the dissolved oxygen from it. Thus these treatments of water for making it a non-living mass, influence the structure of yoni and the quantum of dissolved air. It also eliminates the microscopic mobile foreign bacteria etc. from it. 1.4 Advantages of using Treated Water It is absolutely an eco-friendly practice to use such treated water on two counts: Firstly : When it is a routine to use treated water only, there is an automatic limit put on the daily requirement of water. Since the treated water has a short shelf-life, say 10 hours, every household has to prepare such non-living water for his projected daily consumption for the whole day. This self-imposed restriction naturally climinates the tendency of over-using, misusing or consuming without any limit of this cheap but precious natural resource. This practice effectively changes the mindset and perception about

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the consumption of water and eliminates the threat of environmental destruction in a very simple method. This is also an important aspect of Ahimsa viz., to limit the requirement or to budget the consumption. Secondly: When the raw live-water is treated, there are two steps involved in it. First a limited quantity is filtered in the morning for the household purposes with the help of a piece of "Chhanna cloth", making water free from tiny trasakaya i.e., mobile living beings (a report from Bangla-Desh suggests that even "plague-germs" can be removed by this process). The residue is put back invariably, into the rest of the water by carefull flush washing the filter cloth. The limited quantity of filtered water is then treated to make it nonliving for daily drinking requirement. It not only prevents the wasteful use of water, but also enhances the quality of human life. This discretion is commensurate with the principle of Ahimsa and Aprigraha, which leads to eco-friendly world-view and life-style. 1.5 Ahimsaka (non-violent) Life-Style and Treated Water In the above context, an Ahimsaka life-style aims at not disturbing maximum possible no. of living beings for sustenance of life. It has 3 components. (i) to limit one's needs or consumption (ii) to avoid killing of higher forms of life. (iii) To limit unavoidable himsa. Following practice of using non-living water would fulfill the criteria of above life-style. (1) Filter the water for daily use in the house with a chhanna-cloth, thus protecting the microscopic water-borne living-beings. Killing of higher forms of life is avoided. (ii) Prepare daily limited quantity of non-living water consciously. It would reflect awareness about it. One will not indulge in the habit of wasteful consumption, like keeping the tap fully opened, while doing intermittent jobs of shaving etc. This awareness inculcates an attitude of efficient use of nature's resources. (iii) When the filtered water is treated-either boiled or de-energized,

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and then kept earmarked for the day's consumption, an effective brake is applied to the perpetual birth-cycle of water-bodied living-beings. Without this treatment, these living-beings in the stored water would have continued to have innumerable birthdeath cycles every moment. As there are innumerable livingbeings in a single drop of water, the house-holder would become responsible for their deaths from a practical view point. Attitude and conscious effort to avoid Himsa is an important trait of Ahimsaka life-style. Hence use of treated water represents an important aspect of Ahimsaka life-style. 2. Shelf-Life of non-living water Pure non-living water takes some time to become again livingwater, due to electrostatic forces between its molecules, Water starts forming net-like nano-tubular structures, called yonis. When left exposed to atmosphere, it starts absorbing atmospheric air in it. This absorbed air becomes a source for the yonis to breath and become "live". However the rate of absorption depends on the temperature and humidity of the environment as well as on the area of the water surface. It goes on absorbing air, till a saturation point is reached. Because these conditions of temperature and humidity are different in different seasons, the life-span of non-living water, to get converted back into live-water, would vary with the seasons. 3. De-characteriazation of the living water-cells Water Cells can be characterized by homeopathic method, called dynamization process. These cells can carry faithfully, the specific imprints of trace-elements to the gene of the affected body. When the characterized cells travel in the blood stream, its impressions are difficult to be washed away by the "impurities" en route. However, the memory stability depends on temperature and environmental conditions, besides the purity i.e., rarefaction of the characterized water-cell. On heating the solution, its capability of transferring information is lessened and its memory is partially erased. Distilling the water brings about a total erasure of this information. 4. Energy levels of water-bodied living-beings

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It is a well-known fact that every living beings has its own specific AURA. Further experiments were conducted to ascertain the energy levels of living and non-living water. Living water should exhibit variable energy levels, depending on the discipline of the living beings. However, the non-living water can have only a fixed level of energy. As per the above discussions, water should also have its own aura (Foto-1) Four types of water were photographed by special Kirlian Method. They exhibit different energy fields of Aura. The area of 'water-aura' represents the sum-total of sub-auras of 4 components of the water mass. The four components are: (i) Trasakaya Living-beings (Tr) : Water may contain trasakaya (mobile living-beings) i.e., living beings having 2 to 5 senses, mostly in microscopic size. These living beings will have their own auras. Minerals (Mi) : Many soluble and insoluble minerals may be present in any sample of water. These minerals may be dead or living, in their own way, as earth-bodied microscopic Sthavarakaya (immobable). They will have their own specific aura. Live water (Li): Water may exist in net-like (fertilized) cells. This structure makes it live sthavara (immobile) entity. This can become dead by boiling. A simple live-water can further be disciplined and loaded with extra surface energy in the form of instructions (Li)c. This would change the aura of water. The depth and intensity of instructions can also be varied by a process called dynamisation or potency making process. Highly characterized water can be represented by (Li)cc. Others (Ot) :Water may contain microscopic vegetative living beings. These are also sthavarakaya, like algae, bacteria etc, and have their own aura. It also represents the negative energy of oxygen radicals, which are floating in it. 4.1 Non-Living water & its comparison with living water 4.1.1 Types of Water: We may have following 6 types of water, exhibiting relatively well

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defined and reproducible quality : (i) Tap water for drinking (T): Carries more energy and more free radicals (free oxygen ions). It exists as living water. (ii) Additionally filtered (by euroguard or RO process) tap water: (TF). Jeevani is filtered. Some minerals are also removed. (iii) Boiled tap water (B): Non-living water. Carries less energy and has no free radicals. (iv) Distilled Water (D): After absorption of Oxygen, it becomes live. Devoid of minerals and contaminations. (v) Dynamised at lower potency (X): Energetic living water, but its energy-field is different from that of tap water. Field of chemical/impurities may also co-exist. (vi) Dynamised at higher potency (XX): Its energy field is more concentrated and active, having configuration as per the initial chemical. Since all of them will have different energy levels, they must logically exhibit different energy auras. The relative quantum of earlier mentioned contents in different types of water are given below (Table 1) in terms of low (L), very low (VL), medium (M), high (H), and very high (VH) Table 1: Contents of different types of water S.N. Contents of Water T TF B M/H 1. 2. 3. 4. Trasakaya (Tr) Minerals (Mi) Live-water (Li) (Li)c & (Li)cc Others (Ot) XX VL Nil Nil Nil Nil H (Live) M/H VH Nil Nil Nil H H Nil D H (nescent) H M/L Nil L (99) x H L VH 4.2 Aura of Individual parts of water : Aura of above noted 6 types of water can be analyzed and assessed in terms of area of aura of its contents as follows. A=Area of Aura, EA = sum total of Individual Aura. VL Remark

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Table 2 : Aura of various contents of Different types of water S.N. Water Type A (Tr) A (Mi) A (LI)/A A (0) (Li) S compo 5. EA (T) tap water A(Tr) A (Mi) A(Li) A (Ot) 4 compo 2. EA (TF) filtered AA (Tr) A (Mi) A(Li) AA (0) E4 compo EA (B) Nil A (Mi) Nil Nil! 22 compo 4. EA (D) distilled Nil Nil A(Li) A A(Ot) 2 compo EA (X) Nil AA (Mi) A(Li) CA A(Ot) S2 compo 6. EA (XX) Highly Nil Nil A(Li)cc A A(Ot) El compo Characterized AA: minute amount, nearing nil 4.2.1 Relative intensity of individual aura can also be expressed in ascending order on a scale of 1 to 5 e.g. A(Mi) 5 etc. See Table 3 :Table 3 : Relative intensity of Aura of Various components of different types of water. S.N. D 2. 3. 4. Component Aura Type of Water t JI TFT TF B LXXX A (Mi) A (Mi)5 A (Mi) 4 | A (Mi) 4 | A (Mi) 0 | A (Mi) 2 | A (Mi) | A (Li) | A (Li) 2 | A (Li) 2 | A (Li) 0 | A (Li) 2 | A (Li) 4 | A (Li) 5 A (Tr) A (Tr) 5 A (Tr) 1 A (Tr) 0 A (Tr) 0 A (Tr) 0 A (Tr) 0 A (Or) A (Ot) 5 A (Ot) 4 A (Ot) 0 A (Ot) 2 A (Ot) 3 A (Ot) 3 4.3 Experiments Certain experiments were conducted with the active participation of Dr. J. M. Shah's Laboratory at Mumbai and M/s Willmar Schwabe India of Naida to map out the Aura of water in above noted 4 states (Table 4). M/s Willmar Schwabe supplied specifically prepared waterbased homeo preparations. Table 4 : Area of "aura" measured by aura-photography (foto 10) byDr. J.M. Shah S.N. Contents of Water Area A (t) (Measured) (Symmetry) % Estimated Area x 1000 Tap Water 21194 Boiled Water 17712 15-17 18382 17-18 Kal 6X 4. Kal 10M 14666 15

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The variation in Aura of different samples of water indicates that water does exist in animated and unanimated states. As a corollary the animated state would have etheric body aura, which can carry memory, particularly 10M (XX) water. The tap water shows the highest area A(t) of scattering. The intensely characterized water exhibits the lowest scattering (low entropy). 4.4 Discussions: The contents of ordinary water are identified in 4 main categories (4). According to above discussions, each individual content should exhibit its own specific energy aura. If we select a scale of 0-22, following relative values of component-auras can be assigned by deductive reasoning to match the actual gross area of aura of photographed samples. The maximum value of aura of a component is fixed at a level of 22, because in sample T, the max. energy is only 22, as measured by shah's Lab, on a unit less scale i.e., random scale. The relative data (area) about aura of various components, contained in Table 3, has been interpolated on the basis of deductive reasoning and are shown in Table 5. Here d = disciplinary / centripetal force exerted on aura energy-field due to dynamisation. Table 5 : Probable relative magnitude of aura of different constituents of water (Assessed) : S.n. Component Aura TF* XX Colour t B D* 0 10 17 14 0 0-1 1 0 -110 16 0 Green 1 Red Blue Yellow 0 1. A (Mi) 15 2. | A(Li) 14 3. | A(Tr) 13 4. A (Ot-ve -10 5. A (d)-ve Sum PS A (shah) 22 * Predicated figures. 22 0 -2 -5 1-5 0 Press 0 10* -2 18 14-15 17 15

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# In filtered water (TF*), it is expected that some of the minerals and bacteria are removed during filtration. # Similarly, in distilled water (D*) there will be no minerals or bacteria present in it. However, due to absorbed oxygen, it should be live waterbodied living-being. Foto 2 shows the actual area of Aura of different types of water. It is observed that the tap water (T) has the highest area of scattering. The intensely characterized water (XX) exhibits the lowest scattering. Dynamisation would mean that the water has drawn and absorbed max. Cosmic/Pranik energy. This area looks like to be a measure of Entropy. Live energy A(Li) is influenced by dynamisation. It enhances its value and quality. For XX, A(Li) of distilled water increased from 16 to A(Li) + A (Ot), i.e., to 22, for a net area of 15. This area becomes more compact with less amount of scattering as per shah's lab. This enhanced energy is packed in a smaller area. The negative energy A (Ot) goes down from -6 to -2. An additional force of discipline (d), compressing the energy field, comes into play. Although the total energy increases, but due to disciplinary pressure, the Area of energy decreases. Its concentration increases and the Entropy decreases. The aura of individual constituents of water has been worked out on the basis of their percentage content, as assessed and expressed logically in previous tables. The proportion of contents of individual component with the total Aura A (t) of different types of water (as obtained experimentally by actual photography) has been kept in mind. The aura figures for two new types of samples (TF* & D*) have been predicated as shown in this Table 5, on the basis of the same deductive reasoning These theoretical figures have to be verified by future experiments. If these could be proved correct, it would establish, in a way, the validity of the hypothesis of Existence of Living-water. The relative magnitude of aura of components content's in different types of water is shown in the bar chart (see photo 3) 4.5 Symmetry of water-aura: Symmetry of water in LHS and RHS is not the same. It may change, if the drop is rotated. The aura symmetry of different types of water is expressed about a central axis of the mass (Fig. 4). A higher symmetry

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may mean better homogeneity of the mass. It is observed that live water has better symmetry than dead water (see Table 6)! It increases with dynamisation. It needs further experiments and exact evaluation. Table 6: Symmetry of Aura: Type of water B (Dead water) Symmetry % 84% 5. Conclusion: X 88% T 96% XX 97% (i) Pure water exists in the form of bee-hive structure, having its own electrical and vibratory properties. By absorbing air in its quantum vacancy, it exhibits the properties of a "living-being". When boiled, the dissolved air and the radicals are removed from it, thus making the live-water as dead water or better called as non-living water. JJ 92 (ii) Characterized water acts on the bio-cells, but boiling destroys its memory. (iii) Consumption of non-living water represents an attitude of Ahimsaka Life-Style. (iv) A characterized cell, in its pure form, will have a well defined and specifically attuned pattern of energy field around the profile of its body. (v) Similarly, variation in aura of water body, obtained under its different living conditions, validates the theory that water does exist as a living-being. It opens up a vast, hitherto unexplored territory, for the mankind to undertake further studies. Let open-minded scientists conduct relevant experimental research with the help of highly sophisticated imaging techniques and sensitive instruments to peep deep into such wonderful Live Water-Cell.

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NAME: Year of birth : 2006 18:08:2006 16:34 Area 18382 Symmetry 97% 1L_Kalium 6x 180806-1 01:01:1601 05:30 1R_Kalium 6x 180806-1 01:01:1601 05:29 Fig-1b Typical Aura of Water 2L_Kalium 6x 180806-1 01:01:1601 20:03 4 5 6 7 2R_Kalium 6x 180806-1 01:01:1601 05:29 3L_Kalium 6x 180806-1 25:06:1803 17:31 3R_Kalium 6x 180806-1 25:06:1803 17:31 4L_Kalium 6x 180806-1 01:01:1601 05:30 4RKalium 6x 180806-1 01:01:1601 05:30 5 5L_Kalium 6x 180806-3 01:01:1601 05:30 5R_Kalium 6x 180806-1 01:01:1601 05:29 FIG :- 10a AURA OF 'X' REMEDY (SHAH) Kirlionics Technologies International Jain Education Intemational

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(7) LAM) FREE AND SANSKARIT AURA ARE SALTO ARAMA AIO I A(Ot) XX TYPE OF WATER FOTO 2 EFFECT OF SANSKAR OPERATION ON AREA OF WATER AURA

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A(LI) A(Oi) 100% 80% 60% A{Li) A(Li) A(Li) 40% AURA OF CONTENDTS 20% 0% A(MI) A(Tr) A(Ot) A(Ot) Not) -20% 40% T X -10 -6 14 19 O A(Ot) O A(Li) A(Mi) D A(Tr) 15 3 0 TYPES OF WATER FOTO 3 : AURA OF WATER CONTENTS

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SYMMETRY & AURA TRENC SYMMETRY - AREA OF AURA X XX TYPES OF WATER FOTO 4: EFFECT OF 'SANSKAR'ON AURA & SYMMETRY

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(E-4) 'DIFFERENTIATING LIVING AND NON-LIVING WATER Second Series of Experiments on Water-Aura: In the previous 2 articles (Ref. 1,2), it was established that water does exist as a living-being (Ref. 3,4,5). After developing a scientific model of the structure of living water-cell, certain "Tests" were applied to prove the validity of the hypothesis (Ref. 2,5). Both the basic criteria of a living being were applied to certain types of water and found it to be fulfilling them! Subsequently "aura" photography was resorted to reestablish the criteria of sentient water. Tests were conducted to differentiate living water from non-living water. 2. Second series of Experiments on Aura: Based on the results of the first set of experiments with aura of different types of water(Ref. 2,5), second series of experiments were designed and planned as follows. It is known that Aura can be photographed either by invasive or by non-invasive techniques (Ref. 6,7,8). In the first set of experiments, Dr. Shah used invasive technique, which involves direct contact of the object with the high voltage field. In the second series, non-invasive method was planned, where aura is photographed from a distance. Seven types of water, as given below, were prepared and kept in glass cups of similar size and material, so that the container-energy remains common for all the water-samples. All the samples were kept side by side on a table (Foto 13). In this position the auras of all the samples were captured in one photograph in the laboratory of Dr. Amaresh Mehta, at Ahmedabad, on 18.10.07. First photograph was taken in the morning at around 11:30 am (BN) and the second photograph of the same samples was taken in the After Noon (AN) at 4 pm, without introducing any disturbance in them (see photos). Both photographs lend them selves to be compared. This should reveal, whether timing has any effect on the quality of aura. (Foto 14)

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3. Main Observations: The long experience of Dr. Amresh Mehta, in reading the aura photographs, was utilized to decode the meaning of coloured aura, surrounding the samples. He explained that Blue coloured aura means Good energy and Red coloured Aura means Bad Energy. We have considered only these two colors in our analysis. Both colors can coexist. It is said that when one type increases, the other coloured area decreases. In the photograph of aura of samples taken on 18.10.07, the containers of samples were arranged as shown in Foto 13. The sequence of samples was as follows: First Row (Sequence from left to right): Remedy 6X, Remedy 10 M, Dhovana of Filtered water (DF), Distilled water (DDD) and Second Row: has i) Tap water without filtration (E/T), ii) Boiled water, first Filtered and then boiled (BF) and iii) Tap water filtered by Reverse Osmosis system (TF). The first observation by Dr. Mehta was that there is no difference in patterns of morning (BN) aura and evening (AN) aura of the samples. From these photographs, the quality of energy of every aura has been assessed. The exact magnitude of energy or energy area could not be measured from these photographs, as has been done by the software of Dr. J M Shah from his aura photographs. This was due to application of different technology by Dr. Mehta. Dr. Mehta, however, found qualitatively the magnitude of energy (good) of samples, in a descending order, in form of blue colour as below: SN 1 2 3 4 5 6 7 Table:8 Samples in Descending order of their good energy Energy Grade Quantum of good energy BF DF 10M TF DDD 6X E/T Sample Type Boiled after filteration (RO System) Dhovan after filteration (RO) Homeo remedy 10 M (XX)----- Filtered tap water (RO) ------- Distilled water (Injection ampules) Homeo remedy 6X --------- Tap water without filtering ---- Maximum energy (Blue) slightly less/same lesser than 2 sample lesser than 3 lesser than 4 lesser than 5 least Blue (Max. Red)

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4. Other observations and analysis:4.1) From the photographs, it is observed that each sample has several rings of "aura" in different colors, encircling the physical sample. These rings are connected with each other and can be distinguished from its adjoining ring by difference in its color, like red, blue, green etc. However, the outer rings of one sample appear to overlap the peripheral rings of other sample (Foto 14), because the samples are kept very close to each other. 4.2) The auras of various samples (Table 4 of reference 1 & Table 8), plotted magnitude-wise in descending order, are shown in Foto 15. Here the dark boxes on positive Y-axis represent area of specific energy of different types of water as given by Dr. JM Shah's equipments. This is plotted in exact value of Aura area, as given by Dr. Shah. Whereas, the boxes on the negative Y-axis represent schematic magnitude of blue (good) energy of different types of water as assessed by Dr. Amaresh Mehta. For qualitative assessment, the good energy has been assigned relative values. Hence, instead of exact values of energy areas, it gives only the qualitatively relative status of the energy of different samples. From these experiments in Shah and Mehta's Lab, it is obvious that we can only compare the "trends", as to how the energy of water changes or is influenced by conducting different types of operations on simple Tap-Water. It is observed (Foto 15) that the trend of "change" in energy values by doing a specific operation, in a sequence, is same in both sets of experiments! 4.2.1 In the light of Mehta's photographs (foto 14), where tap water shows only bad-energy (no blue energy), it can be concluded that auraarea of tap water represents only bad energy. That means energy area of 21.2 in Shah's Foto of tap-water would be of red color or bad energy only. During further operations on it, like boiling etc., the blue energy (good energy) starts appearing. Its amount increases in the samples in the following sequential order. E/T, 6X, DDD, T(F), 10M, Dh (F), B (F). 4.2.2 The energy aura of B(F) hardly contains any Red colored energy. It means the energy area of 17 ofboiled water in Shah's Foto (of course,

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it was not filtered water) is only that of good energy. The reduction in energy area (from 21.2 to 17 units) indicates that not only the bad energy is converted into good energy, but also the "area" is reduced, probably due to increase in its density. The energy packed per unit area must have increased. In other words the randomness of energy (entropy) is decreased and the discipline of energy Ed is increased. (That means, the energy discipline E, increases and Entropy decreases in the above order. This is corroborated, in a way, by SHAH's photos!) (Apart from Red and Blue colors, the other colors in Mehta's fotos might be related to dynamisation of 6X and 10M. This significance is not known as yet and needs further experiments) 4.3 It is to be noted that the ascending data of Dr. Shah on Y-Axis runs in opposite direction to the data generated by Dr. Amaresh Mehta, (foto16). That means, the "energy", which is considered as "good" energy by Dr Mehta, increases with boiling of the tap water i.e., by driving out the oxygen radicals and extinguishing the Live-energy (Li) of tap water. However, by doing the same operation of boiling etc, the "area" in the first set of experiments in Shah's Lab decreases. Here, it should be remembered, as discussed earlier that 'Dead' water will have only 'fixed' type of aura. The scattering of aura around the physical body of drop is very less (aura of inanimate body). But living-water will have dynamic aura, with more scattering around the drop-body, as in the case of Tap water. When dynamisation of distilled water is done, the aura of living water gets disciplined. Its scattering gets reduced. As per Mehta, good energy increases and bad energy decreases due to dynamisation i.e., E,9=Egt +E+. The scattering of aura around the X sample comes almost to the level of boiled water B. When it is further dynamised (10M), the scattering of energy area is further reduced. It becomes more disciplined. (here, 1 denotes gain & I denotes loss). The Aura Area (Shah's Lab):If E(A) is assumed as Total energy area (without differentiating as good or bad energy), it can be argued that Tap water - has more rarefied energy field, more scattered area of aura energy

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Boiled water - has aura of inanimate object only. (Fixed or static type) X Sample - - Scattering of energy around live-water is reduced. Aura energy becomes more disciplined. XX (10M) Sample - The energy gets still more disciplined. (Foto 15 & 16) and concentrated. This is possible, only if "area" (entropy) contains "some thing" which compresses the energy field, irrespective of its being good or bad energy, as identified by Dr. Mehta. 4.4) The scattering of Energy Area/Entropy E(A) decreases sequentially from Tap water to 6X remedy, to Boiled water to 10M remedy in Shah's photography, whereas in Mehta's photography the good energy increases in the same sequence (Foto 16). In a bigger sample size of second series of experiments, the good energy increases in a sequential manner from Tap water to 6X remedy to Distilled water (DDD) to Tap filtered water (TF) to 10M remedy to Dhovan of filtered water (DF) to Boiled filtered water (BF). This can be expressed as E. Page #136
Edw, would mean good energy of dead water i.e., boiled water. 4.5 In Shah's photographs:(Foto 18 as reproduced from reference 1):4.5.1 Energy of Tap-Water in Foto 18 can be denoted by E... This energy Ew is composed of following components and can be expressed ab initio as: Ex0 = Ecow)+E.)+(-E) --------------------(i) Where, Ecdw = Energy of Dead Water, it may contain energy of its mineral constituents. E. = Energy of "living-being" of water alone. It may increase by addition of some other type of energy, called Pranik energy to it. It may also contain some energy of living Trasa Jiva contents. E = Energy of oxygen radicals dissolved in water. 4.5.2 Dynamics of Boiling operation: During boiling the tap water, following changes in energy can occur. By boiling process, the energy of radicals of oxygen is reduced to zero i.e., Econ=0, and Live-Energy E. is also reduced to zero, because water does not remain alive after boiling i.e., Em = 0. (nothing known has been done here to attract and store Pranik Energy.) Hence the residual energy of boiled water Eo,=Et,-(-E00+E)) Substituting Ex from equation (i), = (Ecom)+ E +-E00)-(-EQ+EM) =E(dow) 4.5.3 Here a pertinent question arises as to why the boiled water should have maximum good energy (Blue), whereas its entropy is decreased? Following possible reasons may be assigned to it. i) Because it does not have any negative energy of oxygen radicals, (which might be same or equivalent to Mehta's bad energy! This has to be investigated.)

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The total energy represents the good energy of a plain dead body only, because the boiled water does not have any live body energy (i.e., of live water) or pranik energy. That means, Negative energy of radicals is max. for tap-water, and zero for boiled water. From this "datum energy" of boiled water as per Shah's lab. one has to subtract radical-energy (negative) and add Live energy E(li) (+ve), in order to get actual value of energy of tapwater. Live energy of dead water is nil, whereas it is maximum for XX sample. 4.5.4 Problems Paused: It needs to be proved that Mehta's bad energy refers to or is same as Shah's energy of radicals. And Mehta's good energy is similar to Live and Pranik energy of Shah's lab. Here (Ep) represents superimposed discipline by pranik energy on live energy (Eli) (ii) As such, this phenomenon of Boiled water or Dhovan acquiring max. good energy, needs further investigations to get exact explanation. 4.5.5 Effect of Dynamisation Similarly, the energy of water, after dynamisation can be derived as follows: Ex= Eccw) + EC-Econ+ E. (Here the discipline of Ej is enhanced by dynamisation. It should have received and stored maximum pranik energy (Ep) in it, in case of remedy of potency 10M. It would be less for a potency of 6X. Here, although total energy Et increases due to super imposition of Pranik energy discipline Ed on Live energy E(li), but due to reduction in randomness, the total area of aura energy E(A) would actually decrease. Thus it denotes higher energy density. 4.6 Mehta's Photographs:4.6.1 Status of good and bad energy during dynamisation (Mehta's Lab)

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If the good and bad energies do not cancel each other, they would exist together simultaneously, as revealed in Blue and Red colors in the Foto by Dr. Mehta. It is also observed that the graphs of good energy and the scattering of energies run almost parallel, if they are positioned about a neutral axis (Foto 15). It means, if a sample has more good energy (Mehta), it would also exhibit less energy-scattering (shah), as if the sum total of these scalar quantities has to be almost constant, unless extra pranik energy is added by dynamisation. When Ep (pranik) is superimposed on normal water aura area EA, its scattering is reduced in proportion to the intensity of Ep. Thus the density of aura energy goes on increasing and the entropy goes on decreasing by dynamisation. Since the data of Mehta is not quantifiable, it is considered to be only an assessment of the 'Trend'. Table 5 of previous article has now been modified as per this analytical conclusion in new Table 5M, given here. 10 TABLE 5M: Probable relative magnitude of aura of different constituents of water (Assessed): S.N. Component Aura TL TF* BD* XXX ELi 14 14 | 1612 12 E Mi 111 1606 0 E d/p 0 0-1 E o/r (-ve) -6 -11 0 -2 0 E Tr 2 0 0 1 0 0 6/Sum E A (SHAH) | 21.5 | 14-15 17.5 10* | 18.5 14.5 7. Energy Density (De*) 1 0.9 1.3 8. E A (Mehta)* 16 46 4. 5. 21 24 *Predicted figures. Further experiments are needed with sophisticated equipments to quantify these deductive statements. For the aforesaid data, following equations should hold good (Mehta):(i) E. = Eg + E. . . . . . . . . . . . . . . . . . ..... (ii) --- i.e., Total energy of a water sample. (ii) E..)=E() + Exa) ........ ............ (iii) --- for distilled water (iii) E..) =Egch) +EbO) ..................(iv) --- for dynamised water.

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4.6.2 Dynamisation: It is expected that dynamisation would enhance the good-energy and reduce the bad-energy of the original sample of a remedy in distilled water. That means, Eth)>Ed and Eb(b)>E 4.7.1 i) ii) iii) g(d) Following difference in Shah & Mehta's "aura" should be kept in mind. The total E(A) area (Shah) represents the area of "surrounding aura energy" only and not the energy on the "body" of the object. Mehta's "good-energy" (Eg) represents the area of good colors (blue, white etc) on the body of the object as well as in the "surrounding aura energy" in his photographs of aura. Mehta's is only qualitative assessment of good-energy. 4.7.2 An attempt has been made to co-relate the Shah's energy area E(A) with the qualitative energy (Eg & Eb) found by Mehta. This may throw some light on the trends. It is obvious that several more experiments with different parameters would be needed before deriving quantitative conclusions about this relationship. At present,

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when we express Shah's energy E(A) = E(li)+E(Mi)+E(Tr)+E(o/r)+ Ep/Ed (Foto 19, as reproduced from reference 2), we do not know, which of its components belong to good energy of Mehta and in what ratio. We also do not know, whether this Eg represents condition of all the 3-dimentions, even when its 2-dimentional component is getting measured! The values of various energies are roughly assessed from the experimental data and expressed in following tabular form to see the trends. Table 9: Values of scattered/disciplined E(A) and estimation of good (E.) energy (SHAH) Et, (If Et(h)>Et(d) ), Then Eg(Shah) say, Foto 16 = (iv)-(i) Water E(A) Constt Et, Eg (u)-(i) Type (Dr.Shah) Say (Shah) (i) (ii) (iii) T 121.5 25 3.5 x 18.51 251 6.5 (iv) 25 3.5 11.51 30/ 25 7.5 Boiled XX 17.5 14.5 25 25 7.5 10.5 35 20.5 Note:- 1. The relative values of Et in columns (ii) and (iv) have just been assigned to facilitate the understanding of possible effects of dynamisation in terms of good or bad aura energy. 2. Dynamisation may possibly draw cosmic energy from the universe, thereby increasing the life-energy E, due to super imposition of E(p). 3. If total aura energy E, does not increase by dynamisation, the increase in good-energy would be just balanced by corresponding decrease in its bad-energy. In such a situation, if its concentration or memory power is increased in a particular field or direction, total E, may not be required to be altered. These results look astonishingly in conformity with the deductive results obtained from different samples on the basis of the postulates of above mentioned theory of water-bodied Living-beings without DNA & RNA.

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5. Summary:i) A characterized water cell in its pure form will have a well defined and specifically attuned pattern of energy field around the profile or architecture of its body. ii) Similarly, variation in aura of water body, obtained under its different living-conditions, validates the theory that water does exist as a living-being. As a corollary, the animated state will have Etheric aura component, which is responsible for carrying memory. This theory may act as a Foundation Stone for the Homoeopathy, iii) Experiments were conducted to find difference and changes in "Aura" of living and dead water. It established the existence of living-water cells. iv) Preliminary experiments strongly suggest that it is now scientifically possible to differentiate between living water and dead water ! This would provide effective tool to facilitate nurturing of Ahimsak lifestyle for the mankind. Knowing that WATER exists as a Living-being theory of karma (Ref. 9) and human attribute of Compassion (Ref. 10) should now prevail on mankind for self restraint and for minimisation of consumption of water. Some tips are given in Foto B for conservation of water in daily life, titled as, "Do You Know" v) Further it is also established that dynamisaion of water affects positively its energy field. The whole exercise has been done with very limited facilities. However, in view of the encouraging results, there seems to be a tremendous scope for scientists to undertake multi-Disciplinmary organized research with advanced sophisticated equipments, like atomic-force microscope and magnetic-resonance techniques to peep deep into the molecular structure of water. Latest Aura techniques can also help reveal many secretes of such wonderful Live Water-Cell.

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Reference: Dr. Jeoraj Jain, "Non-living water and its comparison with living Water," Arhal Vacana 20(3),2008, p 91-98. Jeoraj Jain, "Living Water Cells and working principle of Homeopathy", Arhat Vacana, 19(1-2), 2007, p 95-102 Exlward Wriothesely Rusal, "Report on Radionics", Neville Spearman Suffold, 1983. An interview with Dr. David Schweitzer, "More than just H, O", Nu Health, 32 Notting Hill Gate London, W11 UK, 2000. Prabhunarayan Mishra, Photographs published in, "Naya Gyanodaya", Bhartiya Gnanpith, Delhi, Mar. 2004. Kirlian photography and Brochures prepared in the laboratory of Dr. J. M. Shah, Mumbai and Dr. Amresh Mehata, Ahmedabad (2005-08). Acharya Mahapragyaji M.S., "Aabha Mandal", Adarsha Sahitya Sangh Prakashan, 210, Deen Dayal Upadhyay Marg. Delhi - 110002, p 155-220. Arun Zaveri etc. "Therapentic Thinking", Geekay Corpn. A109, Ghat Kopar Industrial Estate, LBS Marg, Ghatkopar (W), Mumbai - 400086, p 14-16. Dr. N.L. Kachhara, "Jain Karma Sidhanta, Adhyatma aur Vigyan", Dharma Darshan Seva Sansthan, 55 Ravindra Nagar, Udaipur-313003, P. 100-106 K.L. Lodha, "Jeev- Ajeeva Tattwa' in the light of science), Prakrit Bharti Academy, Jaipur.

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6X E/T Glass Cups as Containers 10M 6Y Afternoon BF DF FOTO 13 Arrangement of Samples on Table for Photography (Dr. A. Mehta) DDD TF xxx(120) FOTO: 14 Water Aura In BN (before Noon) & AN Morning

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AURA ENERGY AURA ENERGY 35 30 25 SHAH MEHTA SYMMTRY 20 FOTO: 15 EFFECT OF SANSKAR ON AURA ENERGY 15 25 10 20 SHAH MEHTA SYMMTRY 5 15 0 10. 5 -5 -10 E(A)-SHAH Et-Presumed Eg (MEHTA) FOTO: 16 AURA ENERGY IN 3D GRAPH, AS OBSERVED BY SHAH & MEHTA 24 T 21.2 -1 24 T 25 X 18.4 -2 22 B TYPE OF WATER T 21 25 3.5 DDD TYPE OF WATER X -3 B 17.5 25 7.5 TF -4 XX 35 Eg (MEHTA) E(AO-SHAH EA) X 18.5 30 11 B 17.7 -7 21 XX 14.7 -5 24.7 E(A)--SHAH Et-Presumed Eg (MEHTA) XX 14.5 35 20.5

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FOTO: 17a: STACKED ENERGY SCHEMATIC DIAGRAM (COMPARING SHAH & MEHTA'S READINGS) AURA ENERGY SHAH Sili EHTA SHAH NEHTA MENTA SHAH METRI IMENTA X DDD TF T 24 XX 24.7 22 SYMMTRY MEHTA - SHAH 7 -5 21.2 18.4 17.7 1 14.7 TYPE OF WATER FOTO : 17b: STACKED ENERGY DIAGRAM (-SCHEMATIC) IN ASCENDING ORDER (SHAH & MEHTA) AURA ENERGY SHAH MEHTA 33 DF XX I +-SHAM MEHTA DDD -25T -33 31 -28 -22 TYPES OF WATER

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FOTO 18: PROBABLE CONTRIBUTION OF COMPONENT AURAS Efo/r) ET) Ela 100% ECU) EO 60% PERCENTAGE OF AURA 4096 D E (TO) Eloir) E(MI) E(11) 20% 0 % E{olr Efo/r) -20% ETO) Eo/r) E(MI) 2000 EWI TYPE OF WATER FOTO 19: AURA OF CONTENTS OF SAMPLES (SHAH) E(Mi) E(Mi) Elli) E(li) E(II) AURA VALUE E(II) E(MI) Efor! 1 E(Tr) Eur) E(Tr) EMD Elo/r) E(11) Efo/r) E(Tr) dan in unserem Elor) Efel) OBOW Esolr) * ET TYPE OF WATER

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(E-5) Independent Validation of Theory of Living-Water Dr Vinod Shah of Mumbai has independently conducted experiments on samples of different types of water in April 2010. He shared the complete data with the author. The analysis and results of these experiments reveal that the structure and quality of Aura- Energy of these water samples, as obtained by the team comprising of Dr Vinod shah and the Senior Chemist of his Lab Ms Alka Jain are in line with the predicted trend. That means, the experimental results obtained earlier by the author himself in Dr J M Shah's (Mumbai) and Dr.Amresh Mehta's (Ahmedabad) Laboratories, have been independently revalidated and reinforced by it. Therefore, it leaves little doubt about the correctness of the Theory of Structure of water-body and the Livingness of water, as propounded earlier (Ref. 1,2) The proposed hypothesis states that the natural water exists as living-being. Its body at micro unit level is constituted by water-cells in physical form. The shape of its body corresponds to net-like nanotubes, consisting of penta or hexa structures formed by water molecules. Clusters of such water-cells exist as living-beings. It was proved that they satisfy the basic two criteria of living-beings (Ref. 1,2), viz, they have capability to 1) fix energy and transfer it in a directed way, and 2) remember and pass on information. (2) Operation of boiling of such water or treating it with Ash of cowdung, make the living-water as non-living. All other types of water are either purely living-water or may be mixed-water i.e. mixture of living and non-living water. This is exhibited by their Aura. (3) In the photographs sent by Dr. Vinod Shah (see attached figures), the aura of water sample is located at the foot of the container, in rectangular shape. The 'good-energy' in aura is a relative term and may correspond to some particular quality of water. We have, for comparison purpose, attributed this 'goodness' to non-livingness. The grade of good energy (Green Energy) is visible in the aura of water, in descending order, in the samples of water as given below:(A) Following Samples have 100% good energy in aura, exhibiting, 100% non-livingness of the sample.

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i} Water treated with Gobar Ash ii} Tap water boiled and cooled All these water samples are non-living waters, as their energy is manifested only in Green color] (B) Bottled mineral Water. This sample contains hazy patch of light orange (LO) color in the completely green area of its aura [This means that the sample water is not 100% non-living entity; as its aura energy is manifested by Green color with some small hazy patch of LO color] (C) Distilled water: In green color, there is a big patch of Red color, instead of usual Light orange color (We do not know its special significance as yet) in the aura field Distilled water does not have any sort of minerals, except that it becomes a living-water, if stored and kept in open for some time. Red color may indicate this quality in some form. (D) i}RO water ii} Aqua Guard, and iii} Raw Tap water Auras of all these samples possess substantial area of LightOrange color in the Green colored field, clearly exhibiting the livingness of water samples. Above results are absolutely in line with our earlier predicted trends and claims! Reference: 1. 2. 3. Living Water-cells and working principle of Homoeopathy, Jeoraj Jain, Arhat Vacan, Jan-Jun2007, P95-102, Kundkund Jnanapitha, Indore. Non-living Water and its comparison with Living-water, Jeoraj Jain, Arhat Vacan, Jul-Sep.2008, P91-98, Kundkund Jnanapitha, indore. Second series of Experiment on Water-Aura, Jeoraj Jain, Arhat Vacan Kundkund Jnanapitha. (125)

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AURA PHOTOGRAPHS OF DIFFERENT SAMPLES OF WATER (See the Green etc colors in the lower Rectangular field) MATAR Aquaguard Water RAMADER RO Water Tap water Boiled and Cooled Pred to con THALETS Distilled Water WAS WATER Tap Water CMU Water treated with Gobar Ash CASE BRED Bottled Mineral Water

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Experiments by Dr. Vinod Shah (Aura of water samples) Colour code : DB - Dark Blue LB - Light blue (In Aura Diagram) G - Green LO - Light Orange R - Red Br - Brown CR - Crimson Red - Cement P - Pink S.No. Sample Bottom Energy Diagram (Aura) (a) 1. Aqua Guard LOTO Tap Water 3. Bottled Mineral Water LO 4. Treated with Gobar ash Distilled Water RO Water 7. Tap Water Boiled & Cooled (a) = Energy of Samples (at the foot of sample container) G=Green='Good energy' of sample water. Dogodepodobnost obodood (127) Deodoodoodoodoodboost

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(E-6) Standard Practice of making non-living Water (Dhovana & Boiled water) A) Natural Method 1. It is a general practice in India to wash the water containers and kitchen ware every morning. The steel utensils are rubbed with wet ash powder (Rakh) and then washed with water. For it, requisite quantity of water, filtered with a piece of cloth (garana) is taken from the tap in to a bucket. Then these wet utensils are dipped and washed in this water in the bucket. The quantity of water taken in the bucket should correspond to the number of utensils to be washed. This wash water is allowed to settle for at least 24 min. (i.e.one ghari). The excess ash powder gets precipitated at the bottom and clear colloidal water is obtained as Dhovana. This decanted water is then filtered for further use by the Sadhakas. Similarly, the earthen water-containers are rubbed and washed in the morning. This wash water can also be collected as dhovana and mixed with the above pre-decanted ash wash water. The kitchen-ware like chakla, rolling pin, flour-pan etc. are also washed with water after their use. This wash water also comes under the category of dhovana. Before cooking, the cereals are washed several times. Their first wash is to remove the polishing agents and preservatives from the grains. Thereafter they are washed once again, with hand-rubbing action. Then they are kept soaked in water for some time, to facilitate boiling. This second wash water and the soaking water also come under the category of dhovana. The rubbing action and the prolonged socking action make the water non-living. Instead of throwing it as waste, it can be consciously used as dhovana. When vegetables, pulses and food-grains are boiled, either in open vessels or in pressure-cooker, the excess water is normally drained out and discarded. This water can effectively and beneficially be used as boiled non-living water.

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All the above types of water are dead water and come as a by product of house hold activities. No extra activity is indulged into, to kill the water-bodied living-beings. This is considered as safe, pure and perfect dead water for Sadhakas, because it is obtained by sin-free or offence-free operation with care by the laity. B) By foreign materials : Dhovana can also be made by mixing foreign materials into water. By mixing and dissolving ash, lime powder, cardamom, Triphala etc in living-water, it is rendered non-living. However, ash powder has been considered to be most effective and useful for making non-living water. Lime also makes the water effectively non-living. However, there should be a simple and practical way to judge as to how much quantity of lime would convert a unit of living water into non-living water. It is not correct to make dhovana by dissolving one or two pinch of ash powder into living water, because it would still remain either as living or mixed water solution. The ash powder is mostly, either alkaline or neutral. Germs or bacteria, as such, do not grow in it. While dissolving ash powder into water, if some excess ash powder settles down at the bottom, the dissolved quantity of powder may be considered to be sufficient for making of proper dhovana water. Some Jains use the clear lime water from the top of the lime solution, to make Dhovana . Lime is considered to be a very strong medium or tool to convert living to non-living water. However, the efficacy of clear lime water for this purpose may be evaluated and tested by modern means. It is also difficult to judge the correct quantity of trifla to convert a unit quantity of living water into non-living, because its very small quantity is capable of changing the color of water. Thus its color dominance may lead to misjudgment of its efficacy. Ash powder and lime are easily available and are less costly. Dhovana would be acceptable only after the change of its color, smell, taste and touch. C) Boiling: Water can be made non-living by boiling it above 90degC. Normally,

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it is prescribed that it should be boiled 3 times for a sure. In that case, the laity or sadhaka will not have any doubt, whether water has became completely non-living or not! Since this operation is done with clear intention for the purpose, this boiled water cannot be considered similar to that obtained naturally as a by-product of other essential household activities. This process also involves killing of fire-bodied and airbodied living-beings! Boobs pogodbo s odopodegoa (130) Bobodohooooooooooooooooooooo

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(E-7) Discussion on the Unsuitable Materials For Making Dhovana When one cannot get sufficient quantity of Dhovana water for ones needs, through the essential household activities, one has to resort to making extra non-living dhovana by the use of ash-powder etc. Acharyas have however, described some seemingly good materials, as unsuitable for making Dhovana. Let us examine them. Small quantity of sugar, salt, astringent matter like Trifala, lime milk etc. can change the color and taste of water, even then the sadhakas are hesitant to permit their use for producing flawless dhovana. The saturation point of these materials in water is very high. Hence the precipitation of these materials may not take place so easily, i.e. it would require huge quantity to be dissolved for it. In absence of any indicator, like precipitate, there is always doubt as to how much quantity has been dissolved in the Dhovana. This makes them unsuitable to get perfect, doubt free & non-blemish Dhovana. Let us consider a few such items: 1.Sugar: This is a special chemical. It sweetens the water and makes it pleasant to the taste considered to be gentle. It acts as a feeble weapon for making water dead. Due to high solubility in water, too much quantity of it is required to make the solution/ Dhovana saturated. Although sugar would make the water non-living, but it is not simple and practical to judge and monitor, without doubt, the minimum quantity of sugar required to make non-living. It is always associated with doubt. Thick solution of it is undoubtedly non-living, but from practical view point the decision would always be associated with suspicion. Moreover, because of its sensual pleasure effect, it can not come under the category of Dhovana. It may become a source of attachment for our taste-sense. Hence, as a prudent practitioner, a sadhak does not use it as dhovana. A

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2.Salt: A few Acharyas have considered salt as a special material, having a mixture of all the 5 tastes viz., Type of tastes Example 1. Pungent Saunth, pepper 2. Bitter Neem, Karela 3. Astringent Amla, Harde, Kattha 4. Sour Acidic items 5. Sweet Sugar etc. Salt is normally extracted from soil, mixed with water. Hence it is not considered to be an effective weapon to make 'non living-water. Since water is the birth place of salt, probably therefore, it is not considered to be an effective weapon for annihilating water bodied living-beings. It might be having power to make it dead. As per science, when salt molecule is dissolved in water it ionizes and its ions are covered by hydration envelope it does not go directly in molecular form to block the holes of net-like structure of water-bodied livingbeings. Use of too much quantity of salt may result in this mode of killing by choking the water living-beings. 3.Materials of astringent taste (Trifala, Harde, Amla, Kattha etc.) All these materials are considered to be feeble weapons. After eating these materials, water tastes pleasant or sweetish, although they themselves are of adverse taste. The color of water can be changed, even by very small amount of these materials. This makes it very difficult to judge beyond doubt, the actual quantity of materials, used in the water to make dhovana. One would always be suspicious about the quantity used. If excess quantity is used in form of fine powder, it may block the holes in the net-like structure of water to make it dead. The uncertain data about the fineness of the powder & its quantity, doesn't allow one to judge properly, whether the water has become dead or whether the precipitate, which settles down, is due to sufficient dissolved quantity or because of coarse powder. Hence, in practice, it is not recommended to make dhovana by these foreign materials. Water can make a good colloid by use of these materials in 500 &

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above mesh size and water can be in non-living dhovana state in form of 'quath'. Right quantity of these materials, used for making dhovana cannot be ascertained well, just by seeing its color, because of its nonprecipitation. It may be noted here that it would now be possible with modern techniques to ascertain the correct size and quantity required to make non-living & useable dhovana water. But due to astringent taste and sweet after-taste, it is not recommended for sadhakas. 4.Sand: Sand is also not a recommended weapon, because it is also considered to be the birth place of water. Clay is highly soluble in water. Sadhakas don't consider the clay-dissolved water as non-living dhovana from practical point of view. At many places, it is found that the boring water contains a lot of clay, like in Howrah (WB) etc places. It is just possible that that much amount of clay may be able to make that water non-living! Boring water is able to hold a lot of dissolved clay and salts in underground state. But when it is pumped on to the surface and kept in open air, some of the clay starts settling on the walls of the vessel. From practical point of view, it is better to not to consider it as non-living. It is, of course, now possible to examin and judge a particular sample about its living-ness with the help of modern instrument and method. Coarse sand (SiO2) does not work as a weapon to make water nonliving. 5. Lime-Ca(OH)2 This is a stroger weapon than ash powder. Its small quantity is sufficient to make water non-living. Because it is strongly alkaline, it may affect tongue & stomach adversely. To reduce its strength, it is dissolved in water and the dilute lime water is taken from the top of the solution by decanting. In practice it is not possible for a laity to know the right amount used and its dilution degree. It forms colloid very fast and its solubility is very high. There is no standard measurement to ascertain the right amount of highly soluble materials for ensuring 100% non-livingness. In case of

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cow-dung ash powder, it is possible to get precipitation of it, even by dissolving comparatively smaller quantity. Although the fineness of proper ash powder does not vary widely. but People are now also using flyash, which is easily available from industries. It is difficult to tell the proper quantity and fineness of flyash powder or lime of lime solution in practical terms. Modern gadgets may help to quantify these parameters for them. But then it has also to be simple and practically viable for a lay shravaka to adhere to it. 6. MILK: It is a colloid and falls under an agreeable juice category. Its limit less quantity can be dissolved in water. It is available in body form, instead of in molecular form. It makes homogeneous solution with the body of water. If its container is rub washed with water, it can break the water body structure to make the wash water non-living. Even its minute quantity can change the colour of water. There is no precipitation in milk solution. As such from practical view point, it is considered to be unsuitable for making dhovana. Sadhakas do not take chance to remain under the state of suspicion. 7. Conclusion: i) Highly soluble materials or those materials, which are capable of changing the colour of water even with its minute quantity, are considered to be unsuitable for suspicion-free dhovana making. One of its reasons is that no practically simple and fool-roof measurement can be assigned for a just "sufficient quantity" of these materials. If the required quantity is small, it cannot be seen by way of precipitant. The precipitant indicator is the most practical method to keep the Sadhakas doubtfree about the validity of proper dhovana making process. The astringent materials are not easily soluble, but can discolor the water even with the use of its minute quantity. The exact quantity used remains always uncertain. Hence they are declared unsuitable for efficient (prasuk) dhovana. iii) A few Acharyas have tried to specify how much Lime or Trifala powder should be used in 10 liters of water. It has to be vigorously stirred for a minute. It becomes useable dhovana after 24 minutes

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(1 ghari). A few sadhakas permit the use of diluted lime water from the top of a lime solution. This is mixed in a pot with living potable water and stirred well. It becomes non-living dhovana after 25-30 minutes. In short, it is recommended that to overcome the state of uncertainly about the quantity and coarseness, the Jain samaj should now resort to modern equipments and techniques to quantify these parameter for 100% guaranteed non-living dhovana. In that condition, such dhovana, which are non-blemish, more non-violent and can be universally available, can provide perfect alternative to boiled water. Such experiments have to be conducted in the light of the recent research on water-bodied living-beings. The Jain Society has to change its mindset and show its commitment to Scientific Philosophy and Non-violence.

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(E-8) Science of Dhovana Water As per Jaina Philosophy, water is considered to be a water-bodied living-being, having only one sense called Touch-sense, as opposed to human beings having 5 sense-organs. So far there was no scientific evidence to prove this postulation. As per contemporary science, a living-being must contain DNA & RNA chemicals. Since water is only a simple chemical, having hydrogen and oxygen elements in form of H,O, it could not be considered as a living-being, Here, one should keep in mind that we are talking about Apkayik living-beings (immobile water-bodied) and not of mobile Micro-Organisms (Traskaya), present in water! However, recently a scientific model of the structure of living water has been formulated by the author. The basic micro unit called 'Yoni', consists of a minimum 18 water-molecules. It looks like a net type of hollow cylindrical structure, through which dissolved oxygen radicals can pass through. By conducting certain experiments, direct as well as through certain indirect evidences, the validity of the hypothesis has now been proved. With the help of the above noted model, it has been proved that it satisfies the basic criteria of a living-being. Certain interesting results are given below. It is now possible to differentiate between living and non-living water and to label it. to understand as to how living-water becomes non-living by boiling or by rub-washing it with foreign materials, a process called dhovana making. (iii) to understand as to how living water can carry memory and how a drop of water can contain innumerable no. of waterbodied living beings, which constantly undergo cycles of death and birth. With a noble intention of minimizing the loss and killing of these bodies and to protect environment, Jaina ascetics and many laities use only non-living water. A feeling of Karuna is thus inculcated. (ii)

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Non-living Boiled and Dhovana Drinking Water A few key-questions and queries were raised about different aspects of non-living drinking water by the practitioners. Their scientific analysis and explanations are furnished below for better understanding of specific properties and behaviour of Boiled water and Dhovana. The conclusions, derived in the light of the Theory of Water-Bodied Living-Beings are well in conformity with the prevalent practices. It also gives clear directions to a few modern day problems and practices. More details about this philosophy and the science behind it, are explained below through a series of relevant questions. Q.1:- What are the methods, prescribed in Jaina Agamas, to convert living water into non-living water? Is there any scientific basis for it? A1:- Two methods are mentioned in "Acharang Sutra" to make inanimate type of water 1) Operating one type of water on another type of water. That means, by mixing one type of water with another type of water. For example, if water from a well is mixed with that from a pond, it becomes non-living. Because both contain different types of minerals, they break the structure of each other and make it non-living for a certain period. Quality of mixing will decide the effectiveness of making them non-living. 2a) Operation with other beings (foreign bodies/weapons) e.g. boiling the water on fire. Boiling makes water 100% nonliving. As per the theory of living-water, it exists in net like nano-tubular, structures, called "yonis". During boiling, these bodies break at elevated temperatures. Hence water becomes non-living. Besides, the dissolved air is driven out on boiling. Thus the breathing of yoni gets stopped to render it dead. (It is a dead body of fire bodied living-being) . 2b) In another method, foreign material is mixed and dissolved into water either by rubbing and washing of kitchen utensils and grains, like kneading-pans, rice grains etc. or just by

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mixing of foreign materials like ash, cardamom etc into the water and shaking it well. The first method is a routine activity of Indian kitchens. A homogeneous and well rubbed watermixture is 100% non-living. Very small quantities of edible kitchen materials from grains and utensils go into the water and remain there as colloidal. As such this process is less violent to other living beings. This is called Dhovana or "wash-solution". (Ref.: Acharang, 2nd Shrutskandh, Adhyay 8" Uddeshak: 21 types of non-living water i.e. 20 types of Dhovana & 1 type of Boiled water. The last type of dhovana is termed thus :- "other type of dhovana like the wash-water of kitchen utensils, obtained after rubbing and cleaning them with ash.) Scientifically judged, the foreign particles, during washing operation, block the openings of the tubular-body, so that it can no more breathe. The oxygen radicals are converted back into molecules. Due to internal rubbing, the yonis are also broken apart. The quantity of foreign materials should be more than a critical quantity, otherwise it would not be able to block the yonis and water would remain livingmass, as is the case with homeopathic remedies. It takes relatively longer time before it again becomes living-being. One more thing happens in both these methods. The mobile micro organisms in water also become life-less. In the first method, it gets killed at elevated temp of boiling. In the second method, they are rendered lifeless due to rubbing, fatal contact and alkalinity of foreign materials. Thus we see that during the process of making water non-living, not only the water yoni and the dissolved air are affected but its micro organisms and bacteria are also affected. Q.2: What is the chemistry of making Dhovana by adding foreign materials? A 2: The role of foreign materials mixed in water can be further analyzed. There are two types of solids:

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a) b) Polar materials: Their molecules carry charges. When this material is mixed in water, it gets converted into ions. Example: Salt NACL. Water structures or mols form hydration envelopes around these ions. The water yonis are not broken or choked by small quantities of concentrates, like homeopathic remedies. But very large quantities of foreign material may, by reducing life energy, make it "sick", rather almost lifeless? The remedies, on the other hand elevate its energy level. Non-polar materials: example sugar: (although it is a special material) i) It dissolves in water without forming hydration envelopes. Its molecules sit in between the intermolecular or inter-cell voids and spaces, after it gets dispersed. Sugar is termed as "agreeable" material and is not permitted to be used for making dhovana for Vrati Shravaks. Normally repugnant materials are prescribed for making dhovana. Normally, non-polar solids dissolve in non-polar liquids, e.g. non-polar benzene can dissolve wax, which is nonpolar. But water cannot do it. In water, cardamom or ash can form colloidal. They choke yonis and make the Dhovana non-living. A third category of solids (which may be polar or non-polar) is the non-eatable materials. They render water unfit for human consumption. Arsenic compounds, fluorides etc. belong to this category. They, in fact must be removed from water, even if they are available in traces, before water can be declared safe & potable. Mandate (conditions) while making Dhovana: The solids for making dhovana must be easily available (or rather normally available) in houses, may be for some other purposes, like cardamom, ash powder etc. The solid should not be like sugar etc., which is not permissible in fasting Vrata It should not be harmful/non-edible for body

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It should be soluble or capable of forming colloidal. The process should be simple with minimum or no parigraha, like washing of kitchen utensils. Washing of floor (without chemicals, of course) also makes Dhavana. The ash powder should be in sufficient quantity, so that some of it settles down at the bottom. The idea is to get Dhovana water as a by-product. Some dhovana may be fit for washing purpose only and not for drinking. Q.3:- Boiled water is said to remain lifeless for a limited period as per the season. Is there any scientific explanation for it? Why does it become again a living-being or animated body? A3:- During boiling of water, its "Yoni" structure gets disintegrated. On lowering the temperature, it again starts forming tubular structures. However, dissolved air is completely driven out during the boiling process. On cooling, the water again starts absorbing air from the atmosphere slowly. The rate of absorption depends on temperature and humidity of the atmosphere. After some time the water becomes saturated with air. Initially in dead water, like boiled water, 2-D structures (of different sizes) in shape of Hex or penta are formed due to Hydrogen-Bridges. These unit structures join together and fold up to form 3-D structures. (see fig. 1,2,3) As per the natural principle of minimum surface energy, these 3-D structures take the shape of hollow "spheres", considered to be the most stable structures of water. Vacant spaces are created in between the spheres, which are filled with air, dissolved in water. This trapped air opens up the spheres to convert it into tubular structures to get through passage. The air is normally dissociated into ions. When these ions (rather oxygen radicals) pass through the net-like water tunnel, energy is generated by the interaction of tube with the moving charged oxygen radical. This is the time, when this yoni becomes live. These net-like yoni structures are capable of storing energy and

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information, making water a first-rank energy and information carrier. All biological processes are controlled by information i.e. by its reception, storage and release. The time period to remain un-animated varies with the atmospheric conditions i.e. the season. (Ref.: Dasvaikalika Sutra, 5th Adhyayana, 2nd Uddeshaka: - Boiled water remains devoid of life for 3,4,5 Prahara, according to the seasons.). 1 Prahara = 3 hours. Q.4 How do the Monks and the Laity adjust themselves with Dhovana/Boiled water of limited shelf-life to take care of its non-livingness endowed with "self-reversal" criteria? A.4: It has been gathered that below mentioned practices are being followed by the Swetambara Sect of Jainas: i) If a suitable weapon is not reused after a definite period, called shelf-life, for any dead and stale mass of water, the water-bodied living-beings can take rebirth in that mass. Thus that water would again become living-mass. For boiled water, this period is 3 Prahara (1 prahara=3 hours) in rainy season. For different seasans, different timelimits are carefully prescribed. Qunatity of Solute: While making dhovana, the ash powder of cow-dung is stirred well in the water. To ensure that the quantity of ash used is sufficient, a thumb rule is prescribed for simplicity. For guaranteeing the effectiveness, some excess quantity of ash powder is to be used, so that some of it settles down after its thorough mixing to form colloidal. This thoroughly mixed colloidal ensures proper mixing at molecular level. However, even this carefully prepared dhovana is not to be used for drinking after 5 prahara (15 hours). Time-period: After 2nd prahara (6 hours after sun-rise), monks can accept the dhovana water from laity, only after getting the already prepared dhovana (having ash sediment settled down at bottom) stirred well. That should also be not used after 5 prahara (15 hrs.). After accepting such water, monks further filter it with a piece of cloth. This filtered water is also not used for drinking after 9 hours in rainy season.. People, who do not have any vow to not to drink water after sun set (chouvihara), but have taken a vow to not to drink any live-water,

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normally make fresh dhovana in the evening, preferably by rubbing and washing utensils etc. There is no restriction for them to drink this water after the sun-set. The dhovana from morning, is not useable in the 2nd prahara of the night (3 hrs after sunset) for those having a vow of not drinking live-water. Dhovana prepared with inadequate ash powder or washing and rinsing of 1-2 utensils or putting 2/4 cardamom or 2-4 crystals of sugar, might not have become 100% non-living, because its color, taste and touch sense at microscopic level might not have changed. (It is known that increase of temperature and humidity promotes the birth of living-beings in water. The shelf-life of non-living water gets reduced by these 2 factors. Because fridge has colder and humid environment, non-livingness cannot remain for a longer period. Hence wise laity does not keep dhovana/boiled water in the fridge. Ice itself is living-water. If it is mixed with milk or juices, the liquids would become living body, at least for about 12 hour (24 minutes) after it's melting! Thereafter it may be in a state of'mixed'-being) Q5: When the wash-solution (dhovana) becomes life-less due to operation/rubbing of foreign particles with it, the dissolved air continues to remain in it. It means, breathing action can continue. Then the assumption to have made the dhovana water life-less seems to be a mere deception. A5:- Before any answer is given, first let us understand the science behind it. Although the dissolved air continues to remain in dhovana, the micro structure of the Yoni is broken down due to the rubbing and mixing action of the foreign materials, employed for preparing the wash solution. This makes the live water life-less. Because there is no appreciable change in the quantity of dissolved air, the time period of dhovana to remain non-living does not change with the season. Normally Sadhakas do not use dhovana after 9 hours for drinking. It may remain in non-living state for prolonged periods, if regular churning is done. Q.6:- Can the boiled water be reboiled after the expiry of its time limit to make it again non-living for drinking purpose?

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A. 6:- When the water is made non-living by boiling, its dissolved air is driven out. Along with this, the bacteria and other mobile micro-organism contained in it also get burnt and killed. These micro dead bodies continue to remain in it. After a certain time, when some oxygen is absorbed by this water-mass, these bodies start decaying and may even produce bad smell. If this watermass containing these micro dead bodies , is reboiled after its life span, these bodies may turn (due to boiling) poisonous and become unfit for consumption. In wash-water, (or mixed water) i.e. Dhovana, the quantity of foreign materials used, determine its life span and reusability. In simple kitchen wash-water, certain food ingredients start decaying faster than the others. This may render it smelly. But if this water is properly filtered, its life span will be enhanced. However, in preparing "wash-water"/dhovana, normally alkaline foreign materials like ash etc. are used. They prevent the decaying of dead bodies of micro organisms. The heating process, which accelerates the decaying, is also absent here. Hence, it remains fit for consumption for longer period. This period also depends on the quality of the living water used for making dhovana. It should be carefully filtered (with proper cloth piece) before making dhovana. It is known that some types of bacteria do not become dead in Dhovana. They can thrive on the dead bodies of micro organisms at a slow rate. They can start emitting bad smell. This smelly dhovana (it also remains as non-living water) should preferably be used for washing etc. rather than for drinking purpose. Q. 7:- Does the living water body emit bio-photons? A7:- As per the recent knowledge, the bio-photons are considered to be coherent-light, which can be radiated from a living being. Under certain circumstances, this light emission has been observed in a special type of water. It seems that these photons get attached to one end of the water-yoni (water cell) in form of somatids, and are emitted from that end. In such special type of water, normally animate/micro-organisms

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(Traskaya) do not develop. One of such type is "Grander-Water" This water is produced by creating turbulence in its flow in an involuteshaped vessel, under a strong electromagnetic field. This non decaying property is also observed in the water from upper Ganges River. These waters, stored in closed vessels, do not support bacteria or mobile micro organisms for extended periods of time. Even after prolonged storage, they were found to be free from mobile organisms. This property needs further study & research. Q. 8:- Can dirty water become again live? A8:- Broadly speaking, dirty water is of two types. One is due to presence of foreign living-bodies. Due to increase in its quantity and due to development of special type of foreign living beings, this non living water also becomes unfit for human consumption. The other type of water is dirty due to presence of foreign materials. This water can also be unfit for human consumption. Ocean water is live water. In the background of these facts, it seems that when this dirt is mixed in the water, the water becomes non-living because its yoni and dissolved air etc. are affected adversely. In stale water with less dirt, yonis can again take shape after sometime, making it live. In flowing water, these broken yonis can also join together again in proper shape, with some difficulty, to become live (See photo of structure of dirty tap water) Normally, these impurities hinder the formation of hexagonal structures/ crystals. However, dirty water, whether dead or alive, is always considered to be unfit for drinking. In some experiments, it was found that the drinking tap water, which was not so dirty, when stored in a vessel and treated with music and prayers, developed Hexa-Crystals and became alive (Photo, E-11). If the dirty raw water is treated with chemicals and other processes for making it palatable, it becomes partly dead. But after some time, it should again become alive. Q.9:- Should we regard the Dhovana water, i.e. water specially rubbed with minute quantities of foreign materials, as dirty water? A9:- Water, mixed with minute amounts of certain minerals (except (144)

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harmful materials like arsenic and fluorides etc.) is considered to be more useful, rather than being regarded as dirty water. Similarly, water mixed with ash or some other specified foreign materials, as per standard procedure, should be considered to be fit for consumption. All the foreign materials, which are prescribed to be used for making Dhovana, are edible materials except ash (burnt solid fuel). Ash is normally alkaline. If it goes into stomach, in small quantity, in form of colloids, it will not harm in any way. Moreover, Dhovana is normally used after proper settling process, so that the un dissolved solids are separated out from water. Because of alkalinity of ash, it may help in reducing acidity in stomach, when it reaches there in colloidal state. Dhovana is non-living water. The mobile micro-organism, contained in the water also becomes non-living. Similarly, the oxygen radicals, present in the living-water, get destroyed during the process of making Dhovana. By using such radical-deficient water, it is found that the "emotions" of the user remain at low level! In Dhovana, dirt of bio-cells is not present there. Hence it is considered to be quite fit for drinking Q.10: Can one keep Dhovana or boiled water in Earthen pots? A 10:- If the pots remain wet and unstirred for prolonged periods continuously, chances are that algae/fungus (Nigoda) starts building up on its surface. The household is then required to use his commonsense. For using earthen pots four types of situations arise:1a) We take all possible care to ensure that no fungus develops on the surface of the pot by i) Rubbing thoroughly everyday morning with the hand, the inner and outer surfaces of pot and then washing it. Because the pot wall is porous, the pores may be blocked after sometime due to everyday rubbing action by hand. In that case, water will not get cooled (due to non availability of trapped water in pores for evaporation and cooling). Otherwise, after sometimes, fungus starts developing in the pores unnoticed. In absence of vigorous hand rubbing, the fungus grows unobstructed.

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1b) the second method is to dry the pot in the sun for one day. It should remain dry for a day and should be used again next day. A second pot should be used on alternate day. This precaution will prevent development of fungus on the pot surface for a long period. Alternatively, the pot should be emptied every night before going to bed and kept in inverted position to dry overnight. 1c) the third method is to treat water with a small quantity of disinfectant like potassium permanganate/chromate (say two drops) every morning. This is an oxidizing agent. The water is not rendered unfit by it. The water-born germs also become nonliving. Specially, its use in rainy season enhances the quality of drinking water. Probably this treatment is also capable of converting water into non-living dhovana water. 1d) there may arise another situation. Either we are not fully aware about the above noted precautions of rub-washing and drying or we are negligent and allow the fungus to develop into the pores and on surface. Green or blackness on the inner surface of pot may even become visible. If it has become a careless routine, the fungus will also definitely creep into that dhovana everyday. This is not palatable to a sadhaka. 2) Mere contact of fungus may not make the non-living water a living mass. That means dhovana does remain as non-living water. However, there is a strong possibility that the pot provides a breeding place for development of different types of fungus. This fungus may not be visible in the initial stages. But it is harmful to health. To eliminate this possibility, it is better, as per the common sense, for an ordinary shravaka to not to store the dhovana in earthen pots. Ordinary shravaka means those people who can not take the requisite care for maintaining the pots fungus-free with above mentioned methods. In case of boiled water, we know that it is devoid of oxygen. Hence the possibility of development of fungus on the inner surface of pot is reduced for some time. After some time, the oxygen content in it also starts increasing. That time, the environment becomes conducive for development of fungus in that water.

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Hence to eliminate these chances, it is advisable to empty the pot in the night & leave it inverted for drying for at least one full night. In wet/rainy season, it is better to dry it for 36 hours, i.e. to use it after one day after rubbing the surfaces with hand and washing/rinsing it with non-living water. Then it can be filled with fresh non-living boiled water for day's consumption. If one cannot be vigilant to observe these precautions strictly, one should not use earthen pots, particularly for the persons with such vowed restraint. Q. 11:- Is the mineral water, available in the market after treatment with UV rays or ozone gas etc non-living? Can a Jaina Saint or a vow-restrained Shravaka be permitted to use such water for drinking? A 11:- This is a situation arisen in modern-times. We shall analyze it in the light of new scientific theory. Certain operations are done on the water to make this mineral water bacteria-free. But this water cannot be considered as non-living water, even after it becomes bacteria-free. The structure of Yoni is not broken in the operation. They remain, mostly in tact. Also the oxygen content is not altered. If the ozone quantity is kept high, it can replace some of the dissolved oxygen. But there is no possibility that it will remove 100% of dissolved oxygen. Hence chances to convert this water into non-living mass are very poor. Normally, it remains alive, although it becomes free from bacteria (zero Trasa or other Sthavara vegetative life, like fungus etc). Hence abstinent shravakas (Vrati) should not use it. Q. 12:- Can a sadhaka use dhovana or boiled water which is kept in fridge for cooling it? A 12:- This is also a modern-day problem. In olden days, there were no fridges. In the light of our scientific theory, we will find the correct answer. In fridge, water is not cooled by its self evaporation. If the water container is covered tightly, its surface is cooled by conduction with the ambient air and by radiating heat from the container surface. The vapour in the ambient air

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gets condensed in form of drops on the surface of water container. If the container lid is not closed air-tight, there will be a passage for the ambient-air to come into contact with the water-surface inside the container. This water will absorb vapour from the air in form of condensed live-water drops. This would make the non-living water as mixed-water, having a mixture of living and non-living components. Thus it becomes unfit for use by the Sadhaka. (Ref.: Suyagdanga Sutra, 2nd Shrutskandha, 34 Chapter p 112/113, "Xahara Prigya: The souls/lives of Dew-water take birth by adopting or absorbing the atomic-material of non-living water called non-living Yoni. Thus non-living mass is converted into living water mass.) In case, the container is really air-tight (which is difficult to judge/ascertain, in normal conditions, by an ordinary shravaka), the water should remain as non-living. But it is always a doubtful case. However, when this fridge-cooled water is taken out from the fridge and the air tight lid is opened, it will be observed that the outer-surface of the container becomes wet due to dew-drops. Similarly, chances are that these drops are also formed and absorbed on the cold watersurface, due to large temperature difference. Thus the live dew-drops make it "mixed" and unfit for sadhakas. We have also seen that low temperature and high humidity promote water to become live very fast. Hence the non-living water in the ambience of fridge may become "live" very fast. Q.13 :- While making dhovana or during boiling, the water-bodied living-beings as well as the animate micro-organisms in it are ultimately killed. Then why should we resort to all this ostentation? We do not save any living-being by adopting processes of dhowan-making or boiling for sadhakas. How can we consider these practices as non-violent or non injurious in line with the spirit of ahimsa-vow? A 13:- There are 3-4 different aspects of it which should be taken into account. A day's requirement of water is normally stored in pots. It is filtered through a piece of cloth before making any type of non (i)

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living water, Care is also taken to dispose off the microorganisms in the filter cloth by washing it properly, so that these organisms are not killed. Making dhovana by washing the morning kitchen utensils with this filtered living water is considered as an essential activity of the kitchen for the household sustenance. As such Sadhakas do not become the cause to provoke or induce this activity. Hence, loss of living-beings in this activity can be considered for the householder as Arambhja himsa i.e. minimum life disturbing activity to sustain the prudent householder's life. In doing his chorus or routine kitchen activity i.e., washing, dhovana is generated as a side-product only. It is not an intentional standalone activity. This is the ideal non-violent process to generate dhovana However, making dhovana by other means or boiling the filtered water purposely for drinking, cannot be considered as side-activity. Nevertheless, a wise householder uses the technique very judiciously to achieve his objective of minimum possible life-disturbance. Following two methods can be adopted to get non-living water:(a) First Method (Path of least Himsa): Making dhovana by use of repugnant foreign materials, or boiling the water in Sun-cooker/heater. Here a minimum possible himsa of water-life is involved, because the prudent house holder, first estimates his day's requirement & then takes that much of quantity only for this operation. That means, he judiciously limits his requirement. This is a kind of Tapa/Penance, which inculcates in one's mind, the habits of limiting or budgeting the requirement. Use of sun-heater for boiling also avoids the direct use of firebodied agnikaya. Thus boiled water can be obtained without the killing (himsa) of agni-kaya. Minimization of himsa is a trait of Arambhja-Himsa, (under compulsion) which differentiates it from Sankalpja-Himsa. (b) Second Method is boiling the water by use of furnace

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fire. It does involve more himsa/violence, in form of additional disturbance to fire-bodied life, as well as airbodied life. As per above deductions, use of agni-kaya should normally be avoided by householders. However, on cloudy-days, when sun is not available in the morning hours, and where efficacy of some dhovana-making process is doubtful (though seldom), this practice may be resorted to. (iv) In above techniques and processes, some important aspects, of our 'Intentions/Purpose' and "Quantity" are also involved. The intention is to Minimize the consumption and eliminate waste, and b) To minimize the impact of life-disturbing activity. This is explained in detail as below. One drop of living-water (Sachitta-water), it is known, contains 'innumerable' water bodied living-beings. They exist in a state of continuous birth and death cycle. In an open position, we become the cause for their life and death for all the water stored in our tanks and pots because of our attachment with it. Just imagine their numbers. It is "innumerable" in just one drop! That too, their deaths, occurring every moment are solely due to us. However, if we budget our requirement and limit the quantity for making dhovana or for boiling, we are responsible for himsa of that much limited quantity only. The intention of shravaka is to avoid killing of innumerable number of lives and strive to limit it consciously with a feeling of compassion. Moreover, by same reasoning, we find that once the water is made non-living, that water remains devoid of water-bodied life for a period of say 8 hours. As such the deaths occurring every second in living-water are avoided for that period. Thus 'himsa' is minimized to a great extent by these operations. The himsa in 'boiling' the water may still be far less than that occurring in innumerable life-cycles of stored live-water, in 10-12 hrs. The boiled water, we know, remains non-living for more than 10 hrs. Our emotion of Karuna (compassion) is reinforced due to this act.

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Q. 14:- Some type of water does not permit mobile living-beings to develop in it for prolonged periods. What is its reason? A 14:- Normal Water contains bacteria and other types of Mobile living beings. As per science and Agamas, water containing oxygen, supports all types of life. Creatures like fish, algae and micro-organisms infest easily all types of oxygen rich water. However, it is found that water from upper Ganges and the 'Grander'- water remain bacteria free for prolonged periods. When water absorbs oxygen from atmosphere, bacteria etc. start growing in it, as soon as the oxygen level reaches a minimum critical level. There could be two reasons for water to remain bacteria free. Either this water contains such disinfectants/minerals dissolved in it, which will not allow mobile living-beings to survive or even to take birth in it. Experiments should be conducted to analyze and test this water in laboratories. Or, the absorbed oxygen remains in a form, which does not support mobile living beings. Q. 15:- Most Jainas believe that their practice of consuming water after boiling is in conformity with Agamas. A few of them have now put up a strong logic that there is no wisdom in killing the living-beings beforehand by boiling. This school of thought also claims to be in line with Agamas and to be more rational, convenient and practical. This is gaining ground very fast. Is there any scientific basis for any of these two streams? Is it mere dogma to use non-living water? Or is it an urge and an attitude of the new class of followers, to look modern in every approach, that they revolt? A 15:- So far Jainas have been using water after boiling it. However, it is true that a few of them have started challenging the wisdom behind it. While discussing the same with the representatives of Virayatan (Bihar) at Jamshedpur on 07/09/07, questions from serial no. 15 to 20 were raised.

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These have been analyzed below in the light of the new scientific "theory of water-bodied life without DNA and RNA" and with the relevant understanding of Himsa. While enumerating it in Toto, some of the points, already covered in the aforementioned text, are likely to be repeated. Let us first test the rationality of new arguments and also examine, whether the old stand has any scientific basis, in the light of the latest theory of water-bodied lives. It is true that in boiling, the water bodied living beings are killed. One has not saved the living-beings by boiling. Let us understand the real logic behind it. When we store raw water in the pitcher for our use, the waterbodied living beings (wbl-beings) are afraid of us. This is but natural for any living-being. Our intention was, definitely, to use it. That means it will be killed. (i) In this raw water, the cycle of birth and death will continue till we consume it. Thus in a way we become the cause for this continuous activity of deaths of innumerable wbl-beings as per Vyavahar Naya. (ii) If this water is boiled, all these Sthawarkaya- beings would be killed once for all. After that no wbl-beings will be born in it throughout its shelf-life. Thus the total deaths are vastly minimized in that water, kept for our consumption. Thus there is a vast difference in the number of living-beings killed, in storing water either in living or in non-living form. In the later process, innumerable wbl-beings are killed only once during 8-10 hours of shelf-life, where as innumerable livingbeings would be killed every moment in the living-water through out its storage period! There is, of course, no difference in the number of mobile living-beings involved in both forms of water. Q 16:- This is your argument. You cannot feel the actual pain of suffering or killing. Let us ask the water itself, which is stored in a glass. What does it think? Would it like to request us to be consumed in raw condition or after boiling? (iii)

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A16:- If we are really compassionate, we will hear from that water a request to set it free and not to consume it in any form. It knows that it will be killed in both the forms. Because it is a livingbeing, it does not want to be killed, as is the case with every living-being. In both the alternatives, it would be intentionally killed by us. A Shravaka should keep his spirit and intentions non-violent. He should always be alert to avoid maximum possible killings and should never have any cruel design against any living-being. Q.17:- a) The raw water is converted intentionally and consciously into non-living water as Dhovana or Boiled water for consumption by the shrawaka. As such he is guilty of intentional-violence (sanklpja himsa) and would attract the strongest bondage with Karma. A.17 a: Let us first understand the character and various aspects of himsa i.e. either inflicting pain or killing a living-being. i) a) b) Anarthja i.e., Himsa in wasteful or non essential activities. Arthja himsa can further be subdivided into 4 categories, depending on the nature of our activity or operation: 1) Life-Manifestation: Loco activities within our body like breathing, food metabolism etc. 2) 3) 4) Himsa (violence) has been classified in 2 broad categories. Arthja i.e., Himsa in essential activities and 2) Life-supporting: Household activities like bathing, food preparation and eating. Livelihood/earning: Operations of business, profession & industry, which are essential for family, society and nation. Defensive:- For defense of self, family and nation. Anarthja Himsa is also of 2 types; i.e., Himsa in 1) Wasteful or non-essential activities for self and society, involving Sthavarkaya. Himsa of developed creatures i.e., mobile (trasa) beings. (153)

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1) Himsa can also be divided in 6 categories as per our "Intentions: or"Contemplations" better called as Leshya. They represent the quantum of "cruelty" of our intentions and are expressed vividly in the classical example of 6 persons, desirous of eating Jamunas from a Tree! The "intentions" decide the bonding-strength of karma with our soul. The cruelest intention will produce the strongest bond, which cannot be altered or weakened even by doing austerity or penance. iii) Objective and Duty: As such 'discretion' (Yatna) should be used to indulge into only those essential activities, which form part of our 'duty' towards our family and society and not to indulge in 'greed' and 'attachment'. Must have a sense of 'repentness' towards himsa and must nourish compassion in our heart. Strive to limit the himsa and take vows to restrain it. Identify wasteful himsa and eliminate such unnecessary himsa. With this detailed analysis of Himsa in the back ground, let us now understand the above question in proper perspective. It is well known that the process of boiling is more violent than that of Dhovana making. The user of "fire" is regarded as the killer of all the 6 types of living-beings (Acharanga, 15 Shrutskandh, 1* Adhyaya). Dhovana is made by a routine unavoidable activity of kitchen. It comes out as a by-product. Thus it represents an embodiment of a non-violent activity and attitude of sadhakas. Even if Dhovana is required to be made by some other method, it still breeds an attitude of minimization of himsa and cruelty, which is an essential part of less violent Arambhja himsa-himsa in daily routines. The himsa of fire-bodied lives is saved in this method. 3) All these essential activities belong to Arambhaja himsa

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(B) (violence in daily routines for sustenance). The strength of Karmic bond will not be so strong. Although himsa in the routines like cutting of vegetable, fruits etc are done knowingly, it is done with a sense of constraint, compassion and helplessness. In Uttaradhyayan (2131) sutra, it is clarified that if our diet is helpful in keeping us alive and convinced in our vows, it cannot be termed as one-sided sin. Since the killings in fire are still far less in quantity than that involved in continuous life-death cycle of water-bodied living beings, it is recommended to use boiled water throughout the day. One can reduce the quantum of himsa drastically by using non-living solar heat to boil the water. Use of solar-heaters, manifests our will to reduce or minimize the himsa. It saves the killings of fire-bodied as well as air-bodied livingbeings. Answer to the above question was also sought fro the Reverend Shrutdhara Sadhuji. The clarifications are like this:Cause of Himsa: When raw water is stored in the house for drinking purpose, innumerable life cycles of water bodied living-beings are repeated every moment. In a way, I become the cause of their birth and death cycles from vyavahara view point. Additional Sufferings: Whenever we take out a glass of water from the pitcher, "Jalakiya" (water-being) suffers a lot due to dipping and taking out the glass from the water. I am the cause of this suffering. They will suffer every time the water is taken out. If the stored water were non-living, we would be saved of this injury-inflicting Himsa. Limiting the Quantity: If a vow is taken for use of non-living water, the consumption would be restricted to a certain quantity for the whole day, because only a limited quantity has been made non-living. This is an additional benefit of one's

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vow to drink non-living water only. Outings: When one is outdoors, he will not use the normally available, living raw water. Thus, one would be saved of the habit of drinking small-small quantity of raw water during every outing or visit. One would thus be drinking water after coming back to his house due to his vow and limitation. We reconsider the point (i) again with an example. "I am responsible for the Himsa of birth and death in the pitcher", says one Shravaka. iv). Let us check it from another angle. Example: There is a stone lying outside my house, but I do not notice it. Since I do not have any attachment to it, I do not incur any Karmic-bond with it. If at any time, I pick it up & keep the stone in my house, thinking that it would be useful for me for some particular job in future; I would create a Bhava ("subjective attachment") Bandha with it. When I throw it out again, thinking it to be useless for me, my bondage is broken with it. Similarly, when I keep a pitcher full of raw water for my use, I create a subjective Karmic bondage with that water. In the same way, if I purchase and bring 1 kg of potato in my house, I do create a subjective Karmic bondage with it. Now the question arises, Whether I become a cause of running of life cycles of "birth/death" in that pitcher or potato, from the time I bring them in the house till I use it? Shall I be held responsible for the birth-deaths cycles taking placing in it? If yes, will I be attracting Karma accordingly? "If I consider the loss-gain of the alien matter, like potato or water as my own loss-gain, it would inculcate attachment-detachment bhava (feelings) in me. But if I do not consider it as my own loss or gain, there will be no subjective Karmic bondage", This can be further elaborated in following manner: v) If I think in terms of "Bheda-Vigyana" i.e., my (soul) entity is different from my material body. I do not involve my (156)

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attachment with water or potato and remain aloof, thinking that they are not my material. Such a thought with strong conviction would prevent any Karmic bondage with my soul. In this akarma condition, my conscious effort would always be directed towards the pure form of my soul, because other material is not mine. It is alien to my soul. Q. 17 b) Boiling process is more cruel and violent to convert living water into non-living water rather than the process of making Dhovana. Boiling involves the use of fire, which results in gross killings of fire-bodied lives as well as that of air-bodied living-beings. Then why should we resort to this practice at all? What benefits are derived by drinking boiled or dhovana water? A 17 b)Answer to the first portion is same as answer 12 (iii) b. In the light of above noted 17B, following benefits are bestowed due to drinking of non-living water. A laity knows that Boiled or Dhovana water is not easilty available everywhere. Hence a potential is created purposely and intentionally by this VOW to tolerate the difficulties with equanimity. As such this vow can be termed as Tapa (Austerity). This vow leads to restriction on one's wish list and hence it is regarded as an act of sensual control. It enhances the fruits of Vow. It restricts the no. of water-pots to be used by the vow-taker. He can even further take a supplementary vow to keep a limited no. or to denounce all other water-pots for his use. It brings the benefits of limit-restriction. iv) It leads to conquering of Taste-sense, because boiling or dhovana making changes the taste of water. Thus it helps conquering the attachment. Q.18:- You consider Dhovana to be less violent, but bubbles have been seen sometimes coming out of dhovana. Hence it becomes more violent due to fermentation. Fermentation

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renders the water harmful to health also. Thus there is no "sense" in resorting to the practice (Rudhi) of making Dhovana. A 18:- Air bubbles may appear due to two reasons. If the solubility of air is reduced in water, during making of dhovana, excess air will come out as bubble. The second reason may be the evolution of carbon-dioxide gas due to fermentation. If due to negligence, Dhovana ferments, it necessarily doesn't become poisonous or harmful to health. Breads, Jalebi etc. all are made by using fermentation process. They are eaten world-over. By ignorance, if we designate the fermented dhovana as poisonous or harmful to health, we may be committing the sin of evoking hatred towards Dhovana! 1) Nonetheless, the process of dhovana making can be made more specific in modern times with better control parameters. 2) If we use ash and other foreign-materials, the chances of fermentation would also be eliminated. Q.19:- Why should I be held responsible for the himsa in the life death cycles of water stored in my pitcher? It is the fate of water. Consider the jungle of flora-fauna in my body, particularly in my stomach. Due to my eating activity or habits, infinite no. of these bacteria and viruses, die every moment. Then with the above reasoning, shall I be held responsible for these gross killings in my stomach? Do Agamas assign the killings in the Potor Stomach to me? A 19:- There are three aspects to it: The flora-fauna in our body depends on the self driven or auto activities of our body. We do not exercise any control on it. Metabolism, breathing etc. are also automatic activities. The "violence" in these automatic "life-sustaining" activities come under first category. The karmic bondage of this himsa is the weakest. However, to store water in a pot in raw or in non-living condition, depends on our will. These activities are driven by our common sense and form a part of our routine house hold

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sustaining activities. This "himsa" is termed as "Arambhja Himsa". Its stickiness of Karmic bond is of second grade. iii) Our common sense constantly reminds us to minimize or eliminate the wasteful himsa. This compulsion drives us to use boiled or dhovana water. Our humbleness and helplessness towards such living-beings enhance our inner human values. Otherwise one may tend to become reckless towards natural resources, and may pause a serious threat to the ecological balance. Q. 20:-Aglass of water is taken directly from the tap for drinking or other purpose. At the most, care is taken to put a filter cloth or device on the tap to remove carefully the macro mobile living-beings from the tap water. We do not require water to be stored for us. Hence we do not bear any liability for the himsa. A 20:- In the above situation of not having any water pot, the water comes either from an overhead tank or from some other reservoir. One is always aware and sure that water would be available in the house, whenever the need arises for it. It means the whole system of pipes etc. works as storage for the user. In resorting to storage, there is a known limit of water for one's use. One becomes limit-setting shravaka by habit and design. When there is no alertness and unlimited water remains at one's disposal, one is categorized as no limit-setting shravaka. As per Agamas, limit-setting shravaka (Vrati) carries far lesser liabilities for himsa. Moreover, one using direct tap water without resorting to a limited storage of it becomes liable for killing of unlimited water-beings in the piping system, for which one has 'attachment' and ownership. This situation may also apply to all systems of public taps, if water from it, is not separately stored and consumed. Q. 21:- We are using Aqua-guard water purification unit. This unit uses carbon granules and filter candle and dispenses water, which is free from bacteria and other harmful substances. This purification process should thus transform the water into nonliving water!

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A21:- Aqua-guard is able to remove "Trasa" (mobile) living-beings from the water. Even algae etc may also be removed from it by filtration process. However, water-bodied living beings, which come out of the filter may not become completely non-living, as it happens while making Dhovana, i.e. by rubbing process. The rubbings between water bodies are neither so vigorous nor any extra foreign material is added. Here the body structure (Yoni) of water is not strained and the dissolved oxygen continues to remain in it and that too also in its radical form. As such, it should theoretically remain as "living-being" only. Normally, it makes only "mixed" type of water, i.e. a mixer of living and non-living water. Experiments with 'Aura' photography of boiled water, dhovana-water and filtered water proved this logic and analysis to be correct. Q22:- Due to paucity of water supply, several buildings in big cities mix ground water of bore well with water, supplied by municipality from rivers or lakes. This mixing should automatically make the mixed water non-living due to use of Swakiyashastra. A 22:- As per Acharang Sutra, mixing of two different types of water should make the mixer non-living. However, one has to keep two points in mind: Thoroughness of mixing process is to be ensured properly. In absence of it, both these waters may exist side by side as livingwater in some small pockets, without attacking each other. For vratis it may not be suitable Secondly, we are not aware of the shelf-life of this non-living water. It is different from dhovana (parkaya-shashtra). As per science, it should depend on the contents (type and quantity) of minerals in the mixed water. Contents below 'threshold' limit may not be able to block all the window-openings of the netlike yoni-structure. Hence, it may remain as 'Mixed' type of water, which is not acceptable to vratis. Moreover, the 'oxygen' content to make it live, is not disturbed. All this is indicative of 'shorter' shelf life or life span of non-livingness.

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Q. 23:- With due respect, the dogmatic approach to obtain water from "wiping of floors" should be discouraged in our society, especially from hygienic point of view. Such practices induce and attract attention of non-Jainas to think and label our society as dirty, unhygienic and repugnant. As per science also, there is hardly any room to remotely consider such water fit for use by our Saints! A 23:- Here, the basic idea is to conserve and re-use water. If one can 'recycle' or 'reuse' a natural resource, it should be encouraged and not disrespected. Normally, people store this used water (if no chemicals were used in wiping), then decant it, allowing it to settle for sometime. Then filter it. The filtered water may be used for flushing lavatories or even for washing of dirtier wiping-clothes etc. It is all about applying common sense in practice to achieve the objective of 'conservation' of natural resource. It is here, that the 'relative' grade of purity of water is matched with the purpose of usage. Here, one is reminded of the famous story of Akbar and Birbal. Birbal could make Akbar drink with pleasure one glass of that water, which was brought from the dirtiest source, and hated earlier by Akbar himself. However, it was offered only after subjecting it to proper purification and flavoring treatment. 'Hate' was thus converted into liking by matching the purity with the purpose of use. Actually hate is mostly an outcome of our preconceived ideas or notion.

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A. : RAINWATER HARVESTING USING SUMP AND OPEN WELL Terrace Rooftop Alpes LATE Filter Chamber (above ground level) G.L. BA Open well Sump (below ground Level Sand - Nylon Mosh Blue Metal/Pebbles - WIFI B. : PERCOLATION / RECHARGE BORE PIT TOP PERFORATED SLAB G.L. / G.L. -AIR VENT SAND PEBBLES SACK PACKING SILT ARRESTER 10" AUGERHOLE FILLED WITH PEBBLES FOTO 1: HARVESTING ROOF - WATER

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(E-9) Dynamisation of Water (Fundamentals of potency making) Introduction The results of the investigations done so far stand as below:i) Living water-cells and Working Principle of Homeopathy (Ref. 1,3) A) Structure of pure water 1. Polar molecules of water form self-assembled nanostructures in hexa or penta shape, called quantum crystals. 2. These unit structures join together to form net-like nano-tubes or cylindrical structures, called CELLS. 3. These "tubes" have "ion-implant" facility in its quantum vacancy and are surrounded with its own energy field. B) Dissolved oxygen in water 1. It makes the hydrogen bond of water stronger. Cell energy keeps the movement of oxygen molecules or radicals in dynamic balance. 2. It is absorbed (digested) in the hollow spaces of tube and in its "quantum" vacancy to form a "zygote" (yoni). 3. Its flow generates electric energy by its movements. Its potential energy is fixed in the nano-tube. 4. It renders the tube as living water-cell. C) Training of cells (Dynamisation): 1. When molecules of a chemical or its "ions" are implanted in the quantum vacancy of living-water cells as "impuritons", it imparts its e.m. field properties i.e., em vibrations to the cell by means of induction as well as conduction. 2. Apart from this frequency-transcription on the whole body, certain properties of ions are also transferred to the surface of the watercell.

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D) Subsequent characterization of water 1. After 7-8 sequential dilutions (potency making), ions would not be available to diffuse in the quantum vacancy of fresh water-cells. 2. The frequency-transcription of water cells gets stronger and stronger, like multi-layer jacketing in mechanical vessels, by mixing of the pre-trained water-cells, for better metabolization of instructions. 3. In other words, coaxed tube gets reinforcement in form of "cell sleeving". E) Influence of Trained cells 1. When the characterized water-cell, carrying the frequency mode and the energy configuration specific to the introduced chemical, goes into the blood stream, it enhances the Zeta potential (-ve charge) in the blood cells. Subsequently, when it goes into the body-cells through absorption and diffusion from the circulating blood stream, it influences the inner structure of the cell. 2. When it passes through the micro-pores of the cell-membrane, it generates electric pulses, which are used by neurons and other cells for communication. 3. Once inside the cell, it acts as a catalyst for genes. It creates resonance with a specific portion of DNA or genes. The individual threads of DNA and RNA get modified. 4. It creates or refreshes gene-memory and enhances the capability of that particular immune system to modify long term codedinstructions and code-density to stimulate either Synthesis of homeo-compounds or Production of antibodies at faster rate. 5. Effectiveness of above instructions depends on the training-grade (density and depth of its impressions) or memory-field of the characterized living water-cell. F) Corollary with Homeopathic system In this system, remedies are prepared exactly in the same manner as in the process of water characterization. Success of homeapathic remedy depends on the living water cells, who carry faithfully the instructions to the affected body at genetic level. Since the effectiveness of Homeopathic is well established/proved in practice, the above theory of living-water thus gets indirectly

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validated by it. ii) Non-living water and its Comparison with Living-water (Ref. 1,2) A) Non-living water An attempt has been made to explain various procedures to produce it, to study its life span and its characteristics. The Importance of its utility in present day eco-system has been scientifically explained by this theory. B) Aura of water energy Different types of water should have, logically, different energy auras. Experiments were conducted to photograph the auras of various types of living and dead water. The mapping of aura and its analysis corroborates convincingly well with the theoretical deductions. Variation in Aura, obtained under different livingconditions validates the theory of existence of living and non-living water. C) Assessment a) In view of the deductions made in the above two articles, it is evident that Water does Exist as Living-being. It can be made non living mass by conducting certain operations on it. b) Living water can carry and transfer its acquired properties and memory to other similar well defined clusters of water cells, even though they do not have the traditional DNA, RNA or TNA chemicals in it. The properties are transcripted on the special energy field surrounding the nano net-like cell structure of water. c) Modern Imaging Techniques may reveal various aspects of this interesting phenomenon. "Aura" photography is the simplest of various methods, which has been utilized to unearth some basic traits of it. D) Further Study of Dynamisation Process Nomenclature:i) Suffixes of Energy E without brackets denote Type of Energy, ii) Suffixes of Energy E with brackets denote Type of Water or its content.

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Type of Energy (without brackets) t=total, g=good, b=bad, p=pranik, d=disciplined E=Aural Energy Quantity, e.g. E=Pranik Energy The function of E, is to increase the density of energy Ed, as well as the Eg Type of Water (in brackets) tetap, b=boiled, d=distilled, h=dynamised, dw-dead component of water, li=live content of water, o/r=oxy-radicals of water, X=remedy of X potency, Mi=Mineral component of water, XX=High potency of 10M e.g. Ex=Energy of X remedy. Extdw would mean good energy of dead boiled water (it may contain energy of pure dead water and energy of Mi, if any) Et - Total energy value (equivalent to 'mass') EA= Area enveloping the energy field (equivalent to volume of energy field) E) Study of Effects of Dynamisation:01) In the previous articles, we have studied the effect of various operations on water by way of Aura photography. The result of this study can further be interpolated and applied for scientific study of"potency-making" in Homeopathy. (Ref.1,2,3) We have seen that Energy Area E(A) may decrease by application of Pranik discipline E. E, increases by dynamisation, i.e. by energizing its live-content. Also aura of Boiled Water = static aura of dead water = Ev, or Edw). It contains Emi) also. When the boiled water becomes live, Ex=E+E6), where is differential energy added by living-being in dead water. Distilled live water may have energy Eq) = E'or + E) - Edre ............ (1) Where, E'o = E)- Ecoi But its area goes on decreasing by dynamisation. The energy of dynamised water can be expressed as

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H.F. Energy Pulses 06 dw E=E,+Epy + Eco-Ecom E,+E6) - Eco+ Eco) - Emi) ............. Em = Ep +E) -EQ+Em = E) Ex= disciplined energy, after absorption of E, by E. Energy field)? (Live Distilled water) Fig. 1 ( p ali) Distilled water aura Eby gets surrounded by HF energy pulses. When it becomes live. (Fig.1) E(A) depends on its scattering or better called Discipline/Randomness It is observed that by dynamisation, discipline increases, but 'A' decreases due to reduction in scattering. Effect of Dynamisation on HF pulses The HF pulses actually get smoothened as below, by dynamisation. (Fig.2) In Mehta's Mode: Fig.2 E, = Total energy (sum of co-existant good and bad energies, represented by EA). IfE is a part of EA(Total Area of scattered aura energy) EPage #191
04). Revelations in Shah's Fotos:Shah has given information about E, (area) and symmetry of content or its density. (a) Area of Energy Field (Fig. 4) Density of Energy Field Energy Area E increases from A1 to A2 Fig. 4 Area increases from A1 & A2 EA is not a measure of energy value, because the value depends on the density of energy packed in this area. Boiling operation rarefies the energy in this area. (Fig. 4) Parmanus packed/unit space is density. Hence total parmanus packed=Area x density. It can also be represented as follows, by keeping no. of dots (parmanus/wavicles). (Ref. 4,5) constant. i.e., Density of Energy Area Densely packed Rarely packed Fig 5 a Densely packed (Area is reduced) means the density is increased. Fig. 5a,b Density of Energy Randomness in Ep Force Aura Energy Due to boiling EParmanu packed unit 4-space of Energy increases - due to Ep = = Fig 5 b

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b) Symmetry i) As per Shah's Foto (fig. 6) Symmetry comparision I LH RH Symmetry comparison of LH with Right hand side Aura. Fig. 6 It does not give any idea of the nature of its contents i.e., E or E, or E, or E, as well as their quantity. ii) In Mehta's fotos, only ratio of E, and E is noted/observed (fig. 7) Ratio of good and bad energy Mehta Fig. 7 Here no information is available, whether a) E, is changing or not? b) Egor E, is present (may be in some other colour) or not? c) When Et changes, E & E, may change in different ratio d) Mehta may not give idea about energy-density e) It also does not give any idea about Symmetry Result:- By comparison, it can be inferred that 1) E, may change by change of (E.+E) components 2) E, may change by change in density of E.+Ex. 05) Effect of E(o/r) in various samples:i) Energy of radicals is treated as negative energy (-) En. It is subtracted in shah's mode to arrive at net energy of that water sample! However in Mehta's mode, it is observed that good & bad energies coexist around the body and both of them jointly

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form the "area of aura energy". Fig. 8 ii) During 'sanskar' operation --- total energy area goes on decreasing because of higher density of aura energy field due to disciplinary action of pranik energy. (Ref. 1,4,6) When "dynamisation" is done, then the density of energy lines' increases in shah's mode. (Ref.1), thereby reducing the "energy-area". Good and bad energy in Aura Area "SHAH Fig. 8 MEHTA (all words in continuation) the "energy-area". It also increases the symmetry of the field (sample X and XX). iii) E..) remain same for both X and XX homeo remedies. In tap water Ex = 0 (in Mehta's mode). E. is same in T, X and XX. iv)As a result of boiling :-(Ref. 1,2,3) a) En is reduced to zero. There is good energy only b) E. of water-being is also "zero", because it becomes non-living water. c) Em is due to E (op. Before boiling, some radicals may exist as free radicals and others move as dedicated radicals through nano tubular structure of water-yoni body. They are bound with the structure of water yoni/body. d) It increases the entropy and thus maximum. randomness is achieved in water aura area. e) Here, the energy is represented by Emi and E (dow) f) In distilled water, Emi is also zero. Hence, its residual energy would be the Basic Ecow, energy only (or Eg) Fig. 9

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Effect of Boiling and Dynamisation Energy Level OPERATIONS Ions of Remedy Do-Distilled Water D1-Distilled Live-water VIDEO B DO DI X XX E(o/r) Free Oxy-radicals No free Oxy-radicals In Live-water Dynamisation (Adsorption of Ep) Boiling. 06) Effect of Pranik Energy (Fig. 10a, b). E. (cosmic energy absorbed by Live-water) Due to action of Centripetal force of Epon the existing energy field:i) The existing field gets disciplined as Ed, and ii) The E(li) component of the existing energy field adsorbs Ep Effect of Ep absorption Ep Adsorption of Ep (from all directions) Fig. 10a Adsorption of Pranik Energy by the unsaturated / unsatisfied surface forces on the envelope reduces peaks and scattering of energyfield area. Compression by Ep makes the area A more coherent and smaller due to dynamisation. As expressed in equation (1), Esc=E, +E71) +E) - Emo - Econ) ............. SHAH

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Effect of Ep absorption on Aura-field Ep Edh 1) Pranik ii) Good energy............ - no change iii) Bad energy ........... - no change iv) Total energy = Ed = E, + EP - Eb Fig. 10b As per Vargana principle (Ref.6) the energy area would decrease and its density increase, when the pranik energy increases by adsorption. E =Total energy( mass, quantity) E - EA Density of energy. (Ez is a measure of energy density). By application of Ep, A is reduced, E, would increase, and density of energy E, would increase. 07) Events in Dynamisation: i) In dynamisation, the energy field area may not expand. Only the energy concentration / density is increased (Ref 1). The symmetry of field also increases, as revealed in the samples X and XX. Here, whether Area A is also reduced or not, is to be rechecked & verified. A reduction in area would correspond to the principle of conversion of a vargana into higher varganas as per Ref. 5,6. ii) Process Analysis and its Flow diagram, Fig. 11 to 15 (Enhancing the potency from 6X to 7X, Ref. 3). When a characterized structure is mixed with pure live-water cells, the core-molecule of characterized cell gets surrounded by raw water-cells as a hydration envelope. The surrounding water cells attain the quality of core molecule by Induction process. Their surface energy tentacles (as windows) open up. That means: a) Induction process transfers the properties of previous core

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molecule of remedy to the cluster of the new raw water-cells. b) Induction opens up surface tentacles of water clusters. These tentacles help in absorbing "Pranik Energy" in subsequent mechanical shakes. iii) When a drop of 6x remedy is mixed in fresh distilled water for making 7X potency, the fresh water makes a hydrationenvelope around the water-cell body of 6X. The envelope gets the same disciplined structure of energy field, as that of 6X due to induction. But its outer periphery opens up its energy tentacles (Fig 12), like surface fibers, during mechanical stirrings of potency making to receive further E, (cosmic energy). It is to be noted that the original 6X mol was saturated with E, it did not have any 'open' window to receive further 'E' for next higher potency. The new envelope surface has unsatisfied attractive forces, better called residual valence forces. These forces are largely responsible for adsorption of cosmic energy. The discipline level of hydration envelope is enhanced to that of 6X mol, probably in the 1" stirring itself. iv) Envelope is assembled in 3D mode with individual mols of water having 6X discipline, but having window-openings in the energy-field. Fresh cosmic-energy is adsorbed through these windows and the envelope gets further disciplined (Fig13) in subsequent stirrings. As 'E' is adsorbed, the open windows start closing down. The opening or the adsorption capacity gets reduced. As soon as the envelope gets saturated, the windows (openings) are shut completely (Fig14). Then the envelope cannot hold its members together any more. All constituent cells fall apart, as fully disciplined entities with 7X potency. Each mol is saturated with 7X energy (Fig 15) and doesn't have any open-window to absorb further cosmic energy. (Pure solvent water normally gets disciplined in the first stirring itself by induction method in potency making)

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08) Conclusion Above understanding of the process of characterization will provide a strong Foundation for 'homeopathy' studies and practice proven-observation. Some Doctors and Practitioners forwarded a number of queries and sought explanation, as to how the above theory can provide solution to them. This would be dealt in the next article. Reference: 1. Jeoraj Jain, "Second Series of Experiments on Water-Aura" Unpublished manuscript. 2. Jeoraj Jain, "Non-living Water and its comparison with living water", Arhar Vacan, 20 (3), Jul-Sep. 2008, p91-98, Kundkund Jnanapitha, Indore. Jeoraj Jain, "Living water-cells and working principle of Homoeopathy, Arhat Vacan, jan-Jun 2007, p95-102, Kundkund Jnanapitha, Indore. 4. Acarya Sri kanaknandji, Anant Sakti Sampanna Parmanu se Lekar Parmatma, Dharma Darsan Seva Sansthn, Udaipur-1 Dr. N. L. kachara, Jaina Karma Sidhanta, Adhyama aur Vigyan, Dharm Darsan Seva Santhan, Udaipur 6. Narayan lal Kachara, Vargana Vigyan, Arhat Vacan, Oct. Dec. 2008, p 03-24 Kundkund Jnanapitha, Indore.

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Dynamisation Process (Flow - Chart) Fig. 11 A 6x body cell (Yoni) A 6x yoni when mixed in 10 1 water Open windows in energy-field Energy field of water yoni Fig. 12 Mixing of 6x-drop in distilled water builds a structure like Hydration-envelope/cluster OXO (a) (6) Fig. 13 : Adsorption of Pranik Energy by water body cells Fig. 14 Envelops Saturated with 7x energy Fig. 15 : 7x body has closed tentacles (A final 7x mol)

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(E-10) Dynamised Water Introduction After publication of the hypothesis of Live Water-cells without traditional DNA/RNA and the feasibility of its characterization, a number of queries were raised about its different aspects from various quarters, including professionals. A few of the interesting queries are dealt below for better understanding of its various aspects. Before we deal with the queries, let us first recall the events taking place during potency-making. It is a process of energy adsorption and strengthening of memory imprints. During dynamisation process, the energy of live water Ec) adsorbs cosmic energy (Ep). Due to disciplining action of Ep, the total energy content (Et) increases and the energy area (EA) decreases. This has been observed in the Aura photographs. Thus the energy density Ed increases. Also, the good energy Eg increases. During dynamisation process, the initial mode of Vibration (IMV) of the foreign ion (medicine) is transferred to every fresh living water-cell of the envelope. This may happen even during the first stirring of the total 9 shakes. That means the whole water mass achieves the properties of previous potency during the first shake itself. The impurities (water cells implanted with foreign ions) are gradually washed away. As the "energy" content increases during subsequent shakes, the IMV gets reinforced due to"sleeving" process. The final 9th shake makes the envelope or cluster saturated with the Pranik Energy. The window openings or tentacles get fully closed, so that constituent cells of the envelope fall apart loose in form of individual cells, charged with reinforced memory in form of sleeved IMV of the next higher potency.

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Q.1. Ans. As per modern Biolgoy, nothing can be termed as livingorganism without DNA & RNA. Since pure water does not have any DNA or RNA, how can it be called a living being? It is true that we understand DNA and RNA to be the basic building blocks of the traditional life form. However, to explore the feasibility of other life forms, we have taken two TRAITS of life as basic requirement. These are Energy exchange i.e., capability to fix energy and transfer it in a directed way and To remember and pass on information. The hypothesis of Live-water, without DNA and RNA model, was tested to find out, whether it satisfied both these traits, to establish its validity. Although certain assumption or derivatives in this live-water model need to be experimentally tested, the final behavior of homeopathic remedy establishes its veracity. Preparation of homoeo-remedies is a simple process of dissolving of some chemicals in water with heavy shakes. As such classical physics should be able to explain everything. There should not be any role of quantum theory. The process would have been very simple, if ultra dilutions were not resorted to. Its complexity actually arises when its dilution process with a fixed no of"power-shakes", challenges the presence of molecules or the effects of chemical itself as per the conventional principle of probability in a simple chemical liquid like water. The Role of increase in the power of effective ness of the minute chemicals in water could not be explained even by the Oswald's theory of ultra dilutions. As such, exploration at subtle level became essential to explain the phenomenon. Water-cell will have a natural frequency, which would be unique. When the cell is characterized, then only its frequency is affected by the trace elements of the remedy. Then how the "imprints" on the cell body are termed as 'multidimensional', having multi dimensional properties? What Ans. Q.3

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Ans. Q.4 Ans. happens to the frequency of remedy, if two or more chemicals are used for making it? In homeopathic preparations, two or more chemicals may be used. The imprints of their properties on the envelope body would naturally be multi dimensional. The combined property of all the chemicals will have a vectorial summation to form IMV on the envelope. Initially 'IONS' of chemicals remain embedded in the envelope. They are flushed out during subsequent dilutions. The effect of IMV, then becomes more pronounced. During such characterization of a water-cell (which is a 3-dimensional entity), the vibratory, electrical and electro-magnetic properties of a chemical are transferred by modifying the shape, size, profile and its surrounding energy field of the water-cell. How does this 'imprint' communicate with the genes at subtle level? The imprint communicates with specific genes within a biocell through non-contact means like induction, resonance etc. This communication is instant. This is some sort of physical phenomenon, not found in classical physics. This is also chemical phenomenon like that of neurons. But this can be better explained theoretically by super-string theory i.e., by Mbrane. Here it is presumed that a molecule influences its counterpart not by chemical means i.e., by having different potential energies of valence electrons, but by physical means i.e., by having different kinetic energies of its wavicles. In sequential dilution, initially there should be two types of envelopes or cells. One with trace elements and other without trace elements i.e., one with memory imprint and other without memory imprint? This is true. But in systematic and controlled sequential dilution, there will ultimately be only one type of envelopes. All the tubular water cells will have the same type of memoryimprints on them, when they become free of trace elements, called impuritons. Q.5 Ans.

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Q.6 Ans. If no fresh chemical is added during sequential dilution process, then the effect of the chemical should gradually go on decreasing on the water-cell at every stage, as per common sense or science. The initial IMV shall vanish after a certain no. of dilutions. The imprints are not transferred as per classical physics, but are done as per quantum mechanics. Every living-cell possesses the same IMV (initial mode of vibration), except those cells, who have foreign ions implanted in its quantum-vacancy. In sequential dilution, such cells are washed away. The already trained cells shall train fresh cells. To understand it, take the example of a 'spin' of an electron in quantum physics. It is instantly transmitted to its anti-particle, located at far-off distance! Here the speed is more than the speed of light. This paradoxical situation inside a molecule is better explained theoretically by the theory of Super Strings! How long the cells retain its memory - imprints after dynamisation, especially when the water has Brownian motion? How does the property of cell remain unchanged? Brownian motions does not affect the stability of imprint/memory, because it is the dynamically balanced envelope-structure, which carries the memory and not an individual molecule. The individual molecules in the cylindrical-net, get replaced/exchanged, just like the partners get replaced in a waltzer dance. Hence the properties of such macro crystals remain unchanged. A homoeo drug is a mixture of many chemicals, especially those from plants. Each molecule will have its own natural frequency. Then how can the IMV are defined? Will different cells, which have different history of embedding different ions of a mixture, behave differently? In a homogenous mixture of 2 or more chemicals, there is a combined property of it, depending on the intensity and quantity of the component chemicals. The IMV is a representative replica of this combined vectorial property. This is transferred on the cylindrical net structure by modifying the Ans. Q.8 Ans.

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Q.9 Ans. Q.10 shape, size, as well as the vibratory and elctro-magnetic properties of nano-cell. During early stages of dilution, the type of embedded ions may differ from cell to cell. These ions "manifest" themselves as "impurities" in the process and are washed away subsequently. However, individual cells do not conform to the properties of the individual embedded ions only. They conform to the IMV, which is a replica of the combined property. The effect of IMV would then become more pronounced. On what factors does the memory depend? The stability of memory/imprints on water cells depends on Temperature, Environmental conditions and the Purity i.e. the degree of ultra dilution. Hydrogen bond of water molecules is about 1/20" as strong as a covalent bond. They last for a fraction of a second. The water molecules continuously form new bond with other water molecule around them. This produces simple waves, like those in lakes. Then how does the stability of envelope and its memory imprints survive? When water molecules form a long chain due to hydrogen bond, it is very unstable and fragile. But as soon as it forms a 3 dimensional structure by closing the open ends, in a shape like a sphere or a cylindrical net, the bond becomes very strong and stable. The structure may even get "sleeving" like reinforcements. Hence the body of live-water cells in form of tubular nets is quite stable. They are also quite stiff, because they vibrate at high frequencies. If the memory is carried by living water cells, then what is the effect of a magnetic field on it? The hollow structure of water cell exhibits electromagnetic field, capable of generating an em current & emitting photon, while giving a passage to oxygen radicals through it. In this model, external magnetic fields, therefore may affect its memory, depending on the "intensity" and "duration" of this field. Ans. Q.11 Ans.

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Q.12 Ans. Q.13 After dynamisation, the homeo-drugs are kept for months together in the glass containers. Then why do the water molecules not return to its natural frequency and erase its memory? The water cells have structure of cylindrical net, carrying imprints in form of surface-contour as well as in form of modified electro-vibratory waves. The water also contains dissolved oxygen in form of radicals. Their movement through the cell body helps keep the imprints stable. Cylindrical cells are relatively very stiff, because they vibrate at high frequency like a tight guitar string. As such there cannot be any selferosion of memory. Normal glass containers or any solid substance, whose molecules do not dissolve into the watercells of the liquid remedy, should not affect its memory. Only when a foreign molecule is digested i.e. accommodated into its quantum vacancy and has imparted its properties, in terms of electromagnetic field and frequencies etc. that the "imprints" are modified. In practice sugar pills (vehicles) with absorbed drug are used. The characterized water molecules are absorbed and distributed among sugar ions. Then how do they protect the "imprints", when sugar ions induce its own natural frequency on it? Sugar pills are in form of solid molecules, having a lot of inter crystalline spaces, and voids, wherein the homeo remedies are accommodated. Actually sugar is not "digested" in the liquid medicine. No sugar ions are formed. Without digestion through shakes, it cannot affect the cell structure and its properties. In Homeo preparation, pure distilled water is used. It is prepared by boiling and evaporation. As such this water also belongs to the category of non-living water. Then in operation of "sanskaran", i.e. potency making, how can it get capability to carry the instructions in its memory? Yes, in homeo-preparations, pure distilled water is used. No dissolved minerals should remain in the distilled water. Ans. Q.14 Ans.

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Otherwise, the remedy will not be effective. However, during condensation and storage process, distilled water will absorb air. In fact, we can compare the distilled water with the pure rainwater on distant mountains, where air is not polluted! The distilled water would become very much alive after a few hours of its production by absorbing air in its self-assembled tubular YONI. The distilled water thus becomes capable of carrying instructions in its memory. That means "remedies" are living-cells, whereas the boiled water is, as discovered earlier, is non-living being. It normally contains minerals, which may be good for drinking purpose. You have given the criteria of a living thing as "Ability to absorb energy, fix it and transfer it in a directed way whenever required." Apart from water-bodied living beings, can it be applied to one-sensed vegetative living beings also? Plants possess a chemical called Chlorophyll. It provides plants the ability to absorb energy, fix it and transfer it in a directed way. It absorbs sun energy in form of "photons". Photons excite the outermost electrons of water-molecule to eject it out as free electron in the presence of chlorophyll. Then it utilizes the electron in making fresh chlorophyll. It also reacts with glucose to release energy in form of heat as shown below: Q.15

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Free O2 to atmosphere Minerals from roots CO, from atmosphere 40H 2047 24, 07 Sun-energy 'photon mooooooooooooooooooooooooooood (183) Deodosodobo o Absorbed by - Absorbed by atrophy Water in Chlorophy11 4H Makes fresh Chlorophyll |(4H20) Malorophy 11 Tesn| Released Chlorophyll reacts with glucose (C6H120) to generate heat energy for metabolism Free electron (e) fresh Chlorophy11 Heat Released bdobno Free Oxygen (O2) is released by plants. (Even the micro-plants in oceans release heavy amount of O2, which maintains eco-balance.)

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Q.16 Ans. How do we know for sure that no molecules of chemicals are present in the higher potencies of homeopathic medicines? As per laws of chemistry, a Mole of a substance contains 6.022 x 10" molecules (Avogadro's no). Molecular weight of water (H2O) is 18. (called a Mole). It means 18g of water would contain 6.022x10% water molecules, i.e. 1 g of water would contain 3.3x10^2 nos. of water molecules. Similarly any chemical substance used for making a remedy, would generally have molecular weight more than 18. Theoretically, we can take a range of its Mole from 10 to say 200. Then I g of chemical will have 6.022 x 1032 to 3.011 x 10^' molecules. When we resort to 1:100 dilutions for making potencies, it means: 1 cc of remedy would contain 10cc of chemical in the first potency. In 2nd potency, 1 cc of remedy would contain 104 cc of chemical. In 12" potency 1 cc of remedy would contain 1024 cc of chemical. As per Avogadro's no. chemicals of even lower densities will have less than 10" molecules of chemical in Icc. As such in 12deg potency, lcc of remedy (containing 1024cc. of chemical) cannot contain even a single molecule of chemical, if the chemical is uniformly distributed in the solution. Thus, theoretically, no chemical molecule would exist in any remedy having a potency of more than 12. In potencies of 15 or higher, there cannot be any possibility of having any chemical molecule physically present in the remedy. The probability of finding even one molecule of chemical is 1 in 1 lakh. A potency of 100 would mean having 10-200 cc of chemical in Icc, which theoretically cannot exist. This is far below the Avogadro's no. Even the Ostwalds theory of ultra-dilutions could not explain the increase of power with the dilution of remedy. This led the chemists to conclude that the high potency remedies are no more than plain distilled water. They are not

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Bibliography References: 1. 2. 3. 4. aware of existence of any electro-magnetic fields or IMV or Super imposed or sleeved net-like basic structures of distilled water. 5. Edward Wriothesly Rusal "Report on Radionics", Neville Spearman Suffolk 1983 Kirlian photography and Brochures prepared in the laboratory of Dr. J M Shah, Mumbai and Dr. Amresh Mehata, Ahmedabad (2005-08) Arun Zaveri etc, "Therapeutic Thinking", p14-16, Geekay Corpn., A-109, Ghat kopar Industrial Estate, LBS Margm Ghatkopar (W), Mumbai-400086 Jeoraj Jain, "Second Series of Experiments on Water-Aura", Arhat Vacan Kundkund Jnanapitha, Jeoraj Jain, "Non-living Water and its comparison with livingwater", Arhat Vacan, Jul-Sep. 2008, p 91-98, Kundkund Jnanapitha, Indore. Jeoraj Jain, "Living water-cells and working principle of Homoeopathy", Arhat Vacan, Jan-Jun 207, p.95-102, Kundkund Jnanapitha, Indore.

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(E-11) Water in Jaina Philosophy and Modern Science . In Jaina philosophy, water is considered not only as one-sensed water bodied living-being, but it has also been assigned certain well spelt out attributes. Some of the details of properties are given below. a) General Definitions:As per 'Gommatsara' Jiva Kanda (a Canonical book of Digambara Sect), the word Water is used in Jaina philosophy to convey following 4 sets of meanings Water (Jala):- Meaning a mixture of living and non-living water, Water-beings (Jala Jiva): Souls in transit. (Which will become waterbodied or which have exited water-bodied living-beings) Water-Body (Jala Kaya): Meaning Dead-body of water or non living water. Water-bodied life (Jalakayika): Living water. b) General Properties, as per Jaina Philosophy:1). Yoni These are birth places, where souls enter the physical bodies. Birth of living-beings takes place selectively, based on the type of yoni (cellstructure). The selection of yoni depends on the "instructions" it carries or better known as fruition of its 'Nama-karma' for the immediate current life. It automatically matches with the available stuff in the storehouse of a particular yoni, so that it can draw and absorb the required materials to accomplish the task of setting the framework of its immediate current life-span. There are 7 lakhs types of birth places, called yonis, where souls of APKAYA (Water-bodied) living-beings can enter and develop. Some of the examples of its yonis are : Rainwater, Dew water, Pot-Water, Ocean-Water, Well or Boring-Water, Lake-Water or Fog-Water,

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Glaciers, Rivers, Water-falls, Plant-roots, Geysers, Snow, Hail-storms, and Clouds etc. The yonis can also be classified in 3 types, viz, living, non-living and mixed type. When a soul enters into dead-water, the non-living yoni is converted into living yoni. When it enters into living-water, it gets living yoni and as such may not require any conversion. 2) Kula-Kodi-Varieties of Water:Water has 7 lakh types of Families (races), called Kula-Kodi. One type of family, which is made up of a specific type of shape and taste particles, is termed as one Kula. If any race is made of certain shape and taste particles, which are different from that of the other one, it is treated as another Kula. In this way, different shapes and tastes of particles will form different types of Kula. Every type of water has many varieties of yonis and tribes. Every tribe will have special properties. For example, it is mentioned that hilly Himakula-tribe (a sort of hilly water) will have different type of quality and content from that of plain Himakula water. Warmness, contents and other peculiarities of water would differ from source to source. For example, waters from water falls, wells and rivers will differ from each other. A few waters of a particular type of tribe may act as disease inducing, whereas some other tribe may promote disease curing. For example it is found that water of a fall near Baroda has arthritis curing properties. 3) Life-Span:The range of life span of a water-bodied living-being is specified from a minimum of one Antara-Muhurta (less than 48 minutes) to a maximum of 7000 years. To be more specific, it has been clarified that in less than one antara-muhurta of time (48 minutes), just like earth, fire and air bodied living-beings, water living-being can have 12,824 life cycles. This figure of cycles can go up to 655,536 for incomplete or under-developed (Aparyapta-paryapta) beings. (Bhagavati 8/9, Jivabhigama and 5* Karmagrantha, Gatha 39-41, of Swetambara Sect.)

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4) Single Occupancy Body:As per Jaina science, each drop of water is made up of numberless living-beings. However, every body cell (here tubular yoni) will have only one soul. This is in contrast with the "Nigoda" plant life, where one body accommodates several lives. 5) Body size (Avgahana):The length of the body of one water-bodied living-being is equal to the minutest part of a finger length. In other words, its body is so small that even one drop of water would contain countless numbers of life bearing units. Water is considered to be a "lump" of lives. As per modern science, millions of vapor molecules form one drop of liquid water. 6) Compactness:Uncountable sthavara Jiva (immobile living-beings) reside in a drop of water. Even innumerable living beings with under developed bodies (Aparyapta) can prosper under the cover of a fully-developed water body. Science does not understand as yet such form of life! 7) Nature of body:It is loose like a bubble. Certain molecular structures are known to science, but detailed studies about them are lacking. 8) Population:The relative numbers of various Sthavara Jiva (immobile livingbeings) in the universe are given by Jaina science as follows: The least no. is that of Mobile/Traskaya Jiva. ii) Fire-bodied are innumerable times more than the mobile ones. Earth-bodied living beings are slightly less than two times of fire-bodied living beings, Apkayika (Jalakayika) is slightly less than twice the no. of. earth-bodied living-beings. V) Air-bodied living-beings are slightly less than two times of Apkayika. Plant-beings, including Nigoda, are infinite times more than the no. of air-bodied living-beings.

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9) Master:Some Acaryas assign some Master for whole realm of Apkayika Jiva world. Brahma God is designated as the master of apkayika (water living-being). Hence it is also known as Bambhathavarakaya. 10) Identity:Living-beings are also recognized by their senses. Apkayika has only one sense and is identified by its touch sense (one of the total of 5 senses) as per Jaina Science. Modern science has still to understand the type of life, water-bodied structures can possess. 11) Body and its Types Abody is a means or vehicle for a living being to accomplish activities, or to experience the fruits of good & bad Karmas during the span of its life. It is formed due to fructification of Nama Karma of a living being. Water-bodied living-beings carry 3 types of bodies as explained below. (i) Audarika Body: This body is made of Udar i.e., main macro atoms/pudgalas. That means pudgalas of blood, flesh, bones etc constitute this body. This type of physical body of Man and Triyanca is called Audarika-body. The worldly body of water is also Audarika. Its basic nature/tendency is to rot, decay & perish. (ii) Tejasa Body: A Body, which metoabolizes the accepted food. This body is made of energetic (Tejasa) pudgalas, Its existence can be recognized by the warmness, present in the living-being. Special energies, such as Tejo-Labdhi, can be acquired through penance and devotion. (iii) Karmana Body: As per Jaina science, it is the store house of pudgalas of up to 8-types of karma category. This body is the most subtle and important for the accounting of the life nature of a Jiva. The last two types of bodies always remain always associated with every worldy soul, including Jala Jiva. When a soul enters an audarika body, called Jala Kaya (made up of water molecules), it is called waterbodied living-being (Jala Kayika)! 12) As Life Anchor for others:Water supports almost all other life-forms, except some normal type of fire

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bodied lives. That means water can nurture earth, air, plant (all single sensed) as well as two, three, four and five sensed living-beings residing in it. This is in conformity with modern science also. Contents of normal water and the processes to remove them, as given by Jaina science, are scientific and are being recommended by modern science also. See the table given below. Only one thing is to be noted here that the theory of water-bodied living-beings, as given in Jaina canonical books has to be understood properly and then presented to the modern science. (i) Water-bodied living cells (Jala Kayika) -- By Boiling or by making Dhovana (ii) Insoluble/soluble minerals -- By Filtration plus precipitation and decantation (iii) Air and Oxygen radicals -- By Boiling (iv) 2 or more sensed mobile living-beings -- By Filtration and extinguishing them. (v) One sensed Sthavara-beings, algae etc. - by boiling and or dhovana making. C) Scientific Explanation of the Basic Properties.:The basic 5 attributes of water dravya (matter) as per Jaina philosophy are :- Shape (form), Colors, Taste, Smell and Sparsa (Touch Sense). They are specified in the Jaina canonical literature in the following manner. It is noticed that according to modern science, these properties are mostly functions of its shape, structure and vibrations (electrical, electro-magnetic and mechanical). Each atom (Parmanu), as per Jainism, will have one color, one smell, one taste and two primary sparsas (Touch senses), viz., one from hot and cold (sitala), and one from positive and negative (Ruksa) touch sense. A parmanu has infinite latent energy. According to science, the first type of sparsa depends on temperature and the other type of sparsa depends on electric charge. It means one atom (parmanu) has to have temperature and electric charge as its basic

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property. Temperature is considered to be a property, associated with the vibrations of atoms and charge is considered to be associated with its electro-magnetic (em) field. Hence a parmanu (atom) may be considered to be a unit "vibrating charge". When they combine together, they form a mixture like skandha. It will have 4 sparsas. And after micro-transformation, it acquires all the 8 sparsas, including weight. Water-bodied Anu (skandha) will have 8 sparsas. 1) Sansthana (Shape/Form)It is just like Water bubble. As per modern science it depends on Azimuthal no. L, which is a subsidiary quantum no. In normal water, its molecules cannot join together continuously without voids or microvoids between joints. Air may be trapped or absorbed in these voids very easily. This air can exert great pressure, when released through bursting of their bubbles. This results in erosion of surfaces of containers. 2) ColorAs per Jainism, there are 5 types of basic colors, viz, black, blue, red, yellow and white. Water is said to have Red color. Although water body is normally considered to be transparent, i.e. Most of the incident light is refracted. Then the question arises as to why its colour is specified as red? May be its microscopic individual body (as per our hypothesis, it is a net-like tubular nano structure) has the orientation of its hex and penta shaped components in such a way that they reflect red light from its body. Other colors are absorbed/refracted by it. Because of random orientation of microscopic tubular bodies in water mass, the light gets scattered and refracted. As per modern science, the irregular surface structure and contours of a body at micro-level, affect the quality of light, reflected from it. Light is considered to be electro-magnetic waves or moving photons, falling in the visible spectrum. This incident radiation is affected and modified differently by different materials depending on their molecular/crystalline structure, contour and surface finish. It also depends on its capacity to absorb and refract the incident light. The reflected light, when reaches the retina of eyes, produces sense of color of that body, according to its new modified em- property.

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Color is also dependent on temperature, because it changes the surface contours of the material. It needs further scientific experimentation. 3) TasteAs per Science, water has no taste. However, as per Jainism, water is tasteless from gross view point only. Because, at subtle level, it is not without a taste. There are 5 basic tastes viz., Pungent (Tikha, Sauntha), Bitter (Kadva, Nima), Astringent (Kasaila, Harde), Sour and Sweet. The taste is experienced by a process of "Badha parsva Sparsha" i.e. a skandha would first touch the sense organ cells and then it would bind itself with it. (Ref.5) According to science, these tastes are experienced due to the chemical reactivity of particles reaching the tongue. It depends on the potential energy (PE) of spinning electrons, which enables those particular molecules to react with corresponding cells on our tongue. Tongue has different types of clusters of similar cells situated on its surface at different locations. Each cluster produces a different but specific type of taste sense by transmitting the message of its reaction with the particles of the substance to the brain cells. These brain cells recognize the messages in form of different types of 'tastes'. Thus there is a striking similarity in the process of recognition between Jaina philosophy and modern science. As per science, water does not have any taste. However, at microscopic level, water has to have one or combination of many tastes, as per Jaina philosophy. 4) Smell - As per Jainism as well as science, water from a gross view-point, is odorless. But as per Jainsim, it is of course, not without a smell at subtle level. There are 2 basic smells - good and bad. As per Jainism, smell is also recognized by the process of "badhaparsva sparsha" According to science, smell-particles (pudgalas) float in the air and reach the inner walls of our nose. These molecules are released by the particular substance in its ambience. Volatile substances may release them very fast, whereas solid and non-volatile substances may release them very slowly.

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The inner surface of nose is uneven. It has irregular contour & structure. At different locations, the shape-contour of surface is different. When the smell particles reach these locations, they get attached to a particular location of inner layer, depending on its outershape, corresponding to the shape of the layer, in a snug-fit mode (Fig. la). These smell molecules transmit their characteristic shape data through their mating partner of inner-nose layer to the brain cells. These cells produce the feeling of smell accordingly. Contour of cell Tynes of smell particles M Fig la Snug-fitting of smell particles with the inner cells of Nose 5) Sparsa/Physical Touch Sense - There are 8 types of touch senses. It is discussed below in detail. As per science every atom or molecule is associated with its own vibrations, electric energy and electromagnetic field, manifested in form of its temperature and electric charge. These two entities represent two types of pairs of sparsas (Touch senses). There are 4 pairs of sparsa-senses, as discussed earlier. The first two pairs are more basic, i.e. cold-hot and positive-negative charge pairs. These pairs produce another two types of pairs,, viz, density related light and heavy sparsa and hardness related soft and hard type of sparsa, as mentioned above. Physically expressed, it can be said that the atomic energy (basic two touch pairs) in form of vibrations of atom (Heat), electric energy (charge) & its em-field (life supporting energy) jointly influence the last other 2 pairs of its sparsa properties. 5.1) Touch sense of Living-Water & its scientific explanation: Water has only one sense, called "sparsa" or Touch sense. It does not have the other 4 types of sense organs viz, Taste, Smell, Vision and

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Hearing. Further it is said that Living-beings can have 4 to 8 types of Touch sesnes. Water is bestowed with the property of all the 8 types of touch senses. These are paired in 4 groups of opposites. (i) Snigdha/Ruksa i.e., Smooth-Rough. This property may be on a scale of roughness. However, this would suit entities even with 4 touch senses only, because the roughness is a mere surface phenomenon. For gross bodies, this property is mostly considered to be associated with the electric charge, with respect to a neutral reference/datum. As such the surface of water body (at unit level) will have either negative or positive charges, corresponding to Ruksa or Snigdha sparsa of Jaina sciences. (ii) Sita/Usna i.e., Cold-Hot. This is measured on a scale of Temperature with respect to our body temperature as per modern science. (iii) Guru/Laghu i.e., Light-Heavy. This is a measure of compactness or density, as per modern science (iv) Mridu-Kathor, i.e. Soft-Hard. This can be expressed on a scale of hardness or springing action at micro-level, as per the understanding of modern science. 5.2) Development of Touch Senses An inanimate Parmanu (Atom) has only 2 Touch - senses. When 2 or more parmanus come together, they form a pudgala skandha. Pudgalas have 2 types of transformations (Parinatis) Micro and macro transformations:These transformations take place, when the value of parmanus in terms of its quantity or density in that cluster reaches a threshold limit. For example, when 2 or more parmanus come together to form a cluster (skandha), a micro-transformation can take place due to its contraction property. Here the space occupied by the cluster is reduced, i.e. the cluster becomes very fine. Its density is increased manifold. It can result in enhancing the touch senses of cluster from 2 to 4-touches. These pudgalas are not visible. They are also weghtless (aguru-laghu) and cannot be recognized by our senses, even with the help of external instruments. Such examples are pudgalas of Breathing, Karmana body, Bhasa and Mind varganas.

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These clusters of parmanus belong to the first 14 Varganas, out of a total of 23 varganas of parmanus, as per Digambara (Gommatsara, Jiva-Kanda, part -2) Jaina-science. As per Swetambara School (5th Karma Grantha, gatha 75-76), they belong to the first 16 varganas of a total of 26. In their micro-transformed state, they may probably be equivalent to 'Energy' state of matter of modern science. (Ref. 1,2) In the 15th and 17th vargana the cluster density i.e., the packing of microtransformed clusters in terms of parmanus per unit space reaches such a critical value (level), that it probably causes 'bonding' between them. This transformation is called 'Macro-or gross Transformation of parmanus. Thus an energy cluster is converted into a particle cluster (skandha), thereby acquiring 'weight' phenomenon. Varganas beyond 154 or 17th type will have different cluster density, called 'Laghu-Guru' (light-heavy) and with different joint bonding strength, called 'Kathor-Mridu' (hard-soft). This seems to be a measure of springing and elastic property of the bonding joint between parmanus at subtle level (Fig. 1b) After macro-transformation, (bonding by contraction), these pudgalas become visible and acquire weight. With this transformation, the number of sparsas are again augmented. The original or basic 4 sparasas develop the next 4 secondary sparsas, Joints 00960 Ouro CO TODO Oblood0.4 4 Macro-transformed cluster 10000 Ooooloo 0.0 ooon .000:37 Fig 1b Macro-transformed cluster (Vargana) raising the capability of skandha to acquire a total of 8 sparsas. Elucidating this evolution process, it is clarified in Jaina Theory that (Ref 1,2) Excess of ruksa-sparsa in pudgalas results in development of Laghu-sparsa. That means excess of negative charge, makes the entity Lighter (leading to weightlessness) (i) Excess of

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(ii) Excess of snigdha-sparsa in pudgalas results in development of Guru-sparsa. That means excess of positive charge would make the entity heavier! (iii) With excess of Sita and snigdha sparsa in pudgalas, it (the entity) acquires the property of Mridu sparsa. That means "colder" pudgalas along with positive charge would make the entity softer/resilient. (iv) Excess of Usna with ruksa sparsa in pudgalas, would make the entity develop 'Karkasa' sparsa. That means relative hot pudgalas with negative charge would help the entity develop hard-sparsa. This dynamics of combination of sparsas offers very interesting background to understand the properties of sub-atomic entities, particularly massless particles like 'neutrinos' (a Fermion) or 'photon' (a Boson) of modern science. Many specific rules for integration & disintegration of parmanu-pudgalas are specified in the Jaina Scriptures. Sparsa senses, as discussed and understood earlier in the light of modern science, depend on the vibrations and electro-magnetic field of particles (pudgalas). These are related to their frequency and mode of vibrations.) In ordinary sense, "hardness" is related to solid state of matter only. Then how it is concerned with steam and water? Can a gas have hardness? One possible explanation is that when two molecules are joined by an electro-static field, the flexibility of the joint is a measure of soft or hardness. When we say Martensite or diamond is very hard, it simply means that the bond between two molecules of martensite (not between Iron & Carbon), is very rigid/hard and brittle. Similar logic can be applied to gases also. 6) Effect of training: In characterization, the bee-hive structure of living-water gets sleeving layers (Ref. 3) like carbon-onions, as postulated in the Hypothesis of living-water. As such it becomes very strong. (It cannot be broken up then so easily!) That means characterized yonis (bodies) go on becoming "harder" on dynamisation, whereas normal living-water is

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"hard" and the 'dead water' (not having living yoni-structure) is softer! This sleeving can either be in physical body or it may be in its characteristic-properties only, without affecting the size of the physical body. 7) Effect of Emotions: Living water is found to be affected by our emotions or by music. Dr. Masaru Emoto of Japan has conducted a no. of experiments on water. A few photographs of water, treated with human thought waves or with rhythmic music, clearly show its good and bad effects on the structure of gross cells of living water (Fig. 1, Ref. 4). References: 1. 2. 3. 4. Anant Sakti Sampanna Parmanu se Lekar Parmatma, Acarya Sri Kanaknandji, Dharma Darsan Seva Sansthan, Udaipur -1 Vargana Vigyan, Narayan Lal Kachhara, Arhat Vacan, OctDec. 2008, p 03-24 Kundkund Jnanapitha, Indore. Living water-cells and working principle of Homoepathy, Jeoraj Jain, Arhat Vacan, Jan-Jun 2007, p. 95-102, Kundkund Jnanapitha, Indore. Photographs published in "Naya gyanodaya", Bhartiya Gyanpitha, Delhi, Mar 2004, by P. N. Mishra. (197)

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0- 00-0 DIFFERENT SHAPES OF SNOW-FLAKES DEAD WATER (NO CRYSTALS) CRYSTALS OF LIVING WATER FIG. 1 : DIFFERENT SHAPES OF WATER CRYSTALS (DR. MASARU EMOTE)

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(E-12) Water is life, Use it Judiciously Contents: Notion of Abundant supply Awareness: Conservation of Water: Management of Water Resource A) Storage: B) Optimum Utilization of water C) In Essence Pure Water & Its Qualification A) Value and Accessibility B) Contaminants and their effects Treatment of water for Domestic use:6) Age old practices: 1)Notion of Abundant supply The world population has been getting water-supply for its daily requirement from ponds, wells, dams & rivers, mostly with ease and that too free of cost till the last century. Every village or town had to have these sources within or around its boundary. The water, in these sources, used to get replenished by rains without any human effort or cost. There were a few areas in the world, where rainfall was scanty. Human settlements naturally did not develop there, because water is essential for sustenance of life, just like the atmospheric air. It is one of the basic constituents of environment. Realizing the importance of water, many civilizations and religions had attached great respect and care for this commodity. Wastage of water was declared to be a great "Sin"! It had social and religious sanctions against misuse, excess use, over extraction and destruction

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of water. Jainism ordains for limiting the quantity to be used to a minimum possible level, because it has life, which must be protected. The sacred principle of Jainism, "Live and Let Live" is practical, relevant and conducive to qualitative life-style and proper ecological balance. It supports mutualism and compassion for all animate constituents of environment, including all types of one-sensed livingbeings. Wastage of water and deforestation or destruction of forests cause imbalance in underground water level and its natural management. Moreover, every civilization has realized that the agrarian economy/ culture depends on proper supply of water. Timely supply and in adequate quantity were the essence of successful agriculture. For it, man made water bunds, ponds, lakes or dams came up around its every settlement. Population in dry or arid areas is, as such, thinly distributed. Man has to put in a lot of extra efforts to get water for his survival, in such areas. With the growth of technology and explosion in human population during the last two centuries, the requirement of water for house-hold and for agriculture has increased many folds. Supply lines have been developed in form of water pipe-lines, storage tanks, desalination plants and water pimps. Power driven equipments have reduced the quantum of individual effort or work to get the water supply at the required place. The Supply in the houses has become so effortless that most people forgot the importance of this resource. Its continuous supply is taken for granted by the human beings. 2) Awareness: However, the ever expanding human settlements started feeling the limitation of this important resource during the last 50 years or so. But the slow growth in awareness has resulted in water supply falling short of demand. This has lead to serious impact on the human settlement. Each town has lately realized that this supply is not unlimited. It has to conserve water and reduce its wastage for the survival of human race. i) Another factor, which added to woos of the modern civilization, was the unrestricted and negligent use of this low cost water by the industry. Their habits became not only wasteful but it also polluted the water, which was discharged by it. It started contaminating the sources of

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drinking water to serious proportions. The present civilization, all of a sudden, has woken up to the naked truth or reality that this essential commodity has not only become scarce and depleted, but is also fast becoming unfit for human consumption. The causes can be assigned to reckless deforestation, over extraction of underground water by digging numberless tube wells/deep borings, unplanned consumption of low cost water for industrialization, converting tanks and ponds into garbage yards. As a survival strategy, a worldwide movement has started to conserve water, and to make industries responsible to remove pollutants from its waste-water before it is discharged. ii) Dooms Day Everywhere, water table has gone down. The tanks and ponds have become polluted. The rivers have shrunk. Its water has also become polluted. Human race has to blame itself for this state of affairs of disturbed water-cycle. The need to conserve both the quantity and quality of water has become so obvious, important and urgent that the survival of next generation is at stake. iii) Water Pollution and its Management: A) Pollution is the contamination of earth's environment with materials that interfere with human health, the quality of life or the natural functioning of the ecosystem. In a properly managed ecosystem, there is some sort of balance between living organisms and the environment. There are two types of pollutants, Bio-degradable and nonbiodegradable pollutants. Bio-degradable can become a problem, when added to the environment faster than it can be decomposed. Non biodegradable pollutants are very difficult or impossible to be removed, once contamination occurs. B) Our Old Attitude towards water has changed a lot under the present onslaught of consumerism, where emphasis, through electronic media, has been on increasing the consumption. It has led to the emergence of wasteful Social habits as well as wasteful Industrial technologies and Irrigation methods. This has pushed the humanity very near to a state of water-emergency

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2. To avert this impending crisis, conservation of every drop of water must be done. Every nation must implement the following 6-point strategy for developing a sustainable Water Security System:i) Rain water harvesting & storage ii) Participatory water-shed management, desilting & renovation of ponds & reservoirs iii) River water sharing & its efficient use iv) Waste water management. Treatment & recycling of sewage water & industrial effluents v) Sea water usage along the coast lines, mangrove plantation vi) Use of efficient irrigation techniques. 4. The MOTTO is to utilize the resources as per its capacity of "replenishment", so that perpetual supply can be ensured. 5. Inculcate habits in children (as future responsible citizens) through schools to use water with utmost care and respect, similar to that as given by poor people to ghee:C) Waste Water Management:Water treatment requires consideration of all consequences for the environment; other wise one problem would be transformed in another serious problem. Pollutants can be modified, either by recycling to make new products or by purifying, so that the end products are less harmful to the environment. Environmental damage can be reduced by replacing chemical materials and processes with biological technologies, like 1. Bio-catalytical method. 2. Bio degradations with micro-organisms. 3. Genetic modification to improve pollutant bearing tolerances, 4. Use of bio-sensor to monitor and render pollutants harmless. Various methods for decontamination of effluents or to render pollutants harmless are:1. Precipitation by raising the pH of the solution. It is the simplest method.

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2. Absorption and biosorption 3. Electro-winning and electrocoagulation 4. Membrane separation (RO, electro-dialysis). 5. Solvent extraction 6. Ion-exchange Cost effectiveness of a method depends on the quality of effluent Our age-old principles to deal with our natural resources of water i.e., to conserve, Re-use, Recycle and Convert for secondary use, are still valid. The impending doom due to water pollution can be eliminated, if the above practices are spread and introduced seriously in Industrial and Domestic field conscientiously as a campaign. iv) Standard Practices: People living in water-scarcity or water-stressed areas, like Thar Desert area as well as most of the 'Jains' have developed, as a tradition, very efficient habits for using the water. A few examples of standard practices are given below:a) Using only daily-filtered water for drinking. A properly folded clean cotton cloth is used for filtration of potable water. b) Using minimum water for dirt removal in house holds and that too under a controlled discharge. Decant it for its re-use. c) Reduce its consumption to the bare minimum possible. Because the discharge amount of water from a tap depends on the waterhead and the diameter of tap. The extent of opening of the tap, controls the consumption. This knowledge helps the people to minimize their consumption. (Readers may be remembering here, as to how Colgate Company could double its SALE in a year, just by increasing the diameter of tooth paste Tube!). Use of water meters should be made compulsory in towns and villages. v) Awareness Training Training Programs have been designed for individuals to optimize the use of water for bathing and for washing of clothes and utensils. It dwells more on the use of commonsense, rather than any dogma. It gives insight into the basic principles of Industrial Engineering to

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identify and eliminate waste. It should reach each and every citizen of the nation, even through mass media. vi) Campaigns A total ban on the use of water as cooling medium without having a closed circulating system, should be imposed in Industry Campaigns in schools and towns have been started to spread this message of seriousness to each and every human being in the world. Many projects at micro-level have been started for conservation of water. 3) Conservation of Water: The most important aspect of water conservation is the development of right attitude towards water. That means, i) To give due respect to this commodity and consider it precious. ii) To limit one's daily requirement and try to reduce it to a bare minimum. iii) To put conscious efforts to conserve it for our children. When we look at a few old philosophies of the world, we are wonder struck to find how all these messages are postulated in these old religions. They preached to their followers to practice and follow all the above noted three principles. Human race did not care about these aspects of religions in the recent past and hence landed up into this precarious situation. Like many other countries, India has also embraced an economic growth model based on increasing consumption, which is neither sustainable from the environmental perspective nor inclusive in ensuring that the economic benefits are shared equitably. To prevent further degradation of the environment, participatory environmental management should be introduced extensively. So that everyone concerned feels responsible or accountable. We need a paradigm shift in our total approach. To present development, environment and social justice as conflicting issues is not only disastrous for human race but also indicative of our short term greed and apathy. Unless this truth is imbibed in the policies of all governments, all our attempts to protect and conserve water and environment are bound to fail in the long run. Anyway, stll there is time

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to follow and practice these principles "religiously" in our development plans to stop loss of sustainable environment and to save the humanity. The principles to show respect to water are:A) Do not waste a single drop of water in house, factory and farm. B) Do not pollute the discharge -- apply principle of recycling and reuse. Review the requirement, identify the excess consumption and make conscious efforts to elimnate this excess and to limit the consumption to bare minimum. 4) Management of Water Resource a) Storage Forests conserve rain water and atmospheric moisture. Do not destroy forests recklessly. They attract rains and reduce floods. Forests store a lot of water under the surface of forest cover. Hence introduce perpetual recycling for them. Implement simple projects to achieve a minimum sustainable growth of 2% in national forest coverage. Carbon-trading in International market is a right step towards it. Tanks : Have small-small tanks, ponds, johads, ashads and check-dams spread around all the villages/towns to meet their local needs. Resort to full scale rain water-harvesting in buildings. (It has been discovered that rain water harvesting in buildings had been a common phenomenon in Rajasthan. There, the availability of rain water was scarce. Mostly , a mere 100-150 mm rain was sufficient to provide year-long supply of water to the householders. Each and every house in the town had an under-ground tank to store the roof-top rain water. This water was used for drinking purpose and was sufficient for a year's demand. Deep boring was not resorted to.) iii) Harvesting : Now, it must become mandatory for every urban building to have water harvesting structure. The roof-water should be discharged in a covered 30-40' deep well/recharge pits. The pit can be filled with gravel to act as porous filter.

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Harvesting of water acts like a Recurring-Deposit scheme. Foto la & lb show schematic lay-out diagrams of rain water harvesting for multi-storey building. When roof water is diverted to underground water, it dilutes favorably the salinity of water. It also prevents water-logging in big towns. Such schemes are essential to maintain the water-table. The off-take potential of the borings/deep borings would improve, i.e. The borings can thus become permanent and sustainable source of water-supply (Ref1). Such programs should be implemented 100% with all seriousness within a time-period of say 2 years in each and every town. Many people are still not aware about this system or its technical details. Every builder, engineer and construction worker should be trained in the proper construction methods. NGOs can provide free training & consultation in this area to give momentum to this activity. Governments and NGOs give subsidy for constructing water harvesting structures. Research should be undertaken to improve its efficiency and to reduce its cost. b) Optimum Utilization of water b1) In Households: i) Following tips will help the householder to reduce his consumption. Do not resort to washing in flowing-water, wherever possible e.g., washing of utensils, taking bath, brushing teeth or shaving. All these operations can be done either with water stored in a bucket or mug or with intermittent water flow or with a reduced size of water tap. ii) If one cannot change the normal 1/2 or 4" tap-size to 3/8" tapsize, train the house-members to do the above operations, not with taps fully opened, but with taps just opened half or so. A slow moving water jet or/and low pressure jet may require a few seconds more time for doing any of the above noted activities, but will eliminate a lot of wastage in water consumption. Each and every school should inculcate this habit in the children, by practicing it in schools, and by arranging competitions and imparting proper training.

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The saving achieved could be as high as up to 50 to 70% in consumption! (Foto B). Bathing in showers is good, but it should not become a wasteful and prolonged activity. Similarly, every person should be made so aware that he starts thinking and reviewing every aspect of his water-consumption. Regular debates and competitions are a great help in spreading this message through shcools. If one person sits under a running tap-water for one hour for his bath, he may be wasting almost 19 buckets of water! Normally 1 bucket of water is sufficient for a bath. Harvesting of rainwater should become an essential part of building construction activity. Foto 1 (E8, Page. 161) A Percolation recharge pit is a hand bore made in the soil with the help of an augur and filled up with pebbles and river sand on top. the depth of these pits will be anywhere between 4 and 8 metres depending on the nature of the soil. The pit has to be dug to a depth till a reasonably sandy stratum is reached. The diameter of the pits will be 25 cms. (10 Ins.). A square/circular collection chamber with silt arrestor is provided at the top. Instead of filling up with pebbles, which is done only to prevent caving in of the bore, a PVC pipe of 4 or 6 inch diameter can also be inserted for the entire depth. Training and demo programs to train people in "optimum use" of water in washing, bathing and toilet-flushing should be developed. Standard practices for it should be developed and implemented through visual aids. Interest and awareness should be created for its improvement projects. It is well known that Mahatma Gandhi used to take bath and wash his clothes with very little amount of water. He considered water to be more precious than ghee! References and moral support can be drawn from philosophies, particularly Jain philosophy and its available literature. Its practical approach and relevance in conservation of water in today's environment should be presented to the world community in proper perspective. The moral and ethical iv)

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standards, (as set out in Jaina philosophy) for optimizing the consumption of water should be highlighted for the benefit of humanity at large. The philosophy and water conservation go hand in hand. vi) A new Standard for per capita consumption of water for the world community should be evolved and achieved. li) Iii) The practice of using boiled or dhovana-water as per Jain prescription needs further independent studies through out the world, to understand its implication in reforming human attitudes and optimizing the consumption of water. b2) In Agriculture: Low cost retail storage facilities to harvest the rain and river water should be taken up, individually or jointly by all the farmers of every village. Appropriate farming techniques must be made popular and attractive for water stressed areas. They should have at least 4 cooperatives per village, representing four directions West, East, North and South (WENS). It should I) ii) Construct Check dams, Tanks, Johads etc with the help of NGOS. Provide pipelines or channels to conserve water, Train members in proper use of sprinklers, drip irrigation etc modern techniques for optimized use of water. It would improve their efficiency. b3) In Industry and Town: i) Water recycling or waste-water treatment should become a part of water distribution system in the industry. The used water should be cleaned and reused. Loss of water i.e., top-up water, in each cycle, should be controlled and monitored properly. Every industry should be encouraged to strive to become Water-positive. Quality standard for treated water should be maintained in terms of each parameter like pH value, oil and grease contents, COD and BOD, solid contents etc. by every industrial unit. Norms for consumption of water for various industries as well as for every operation should be evolved. It should become (208)

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iii) global-industry norm. Industrial units respecting these norms should be suitably rewarded. Tree plantation and its density norms should be prepared and implemented for Towns and Industry. Ratio of forests and work area or habitats/structures should be prescribed region wise. It should become statutory requirement for each town and industry. Awareness should be increased to such a level that it becomes a normal mind-set of the public to expect such performance routinely. c) In Essence In fact, the whole approach towards this precious resource has to undergo a sea-change to save environment and humanity from the impending disaster. The world community has, to this end, decided to celebrate, every year a World Water Day, to keep the community always aware of the importance of its right attitude towards water. 4th July was celebrated as Water Resource Day, in the year 2007. The theme was, 'People's participation in Conservation of Water resources and Preservation of its Quality'. During the nationwide deliberations, following recommendations came from the Indian Engineers:I) Farmers should go for self-irrigation schemes, Ii) Communities in Urban as well as in rural areas should introduce various ways of rainwater harvesting 5 Pure Water & Its Qualification a) Accessibility and its Cost The primary need of the world-community is to have an easy access to safe drinking water. In Indian context, the challenge is to develop low cost processes and simple equipments and to make them available to each household in thousands of remote villages to enable them to convert the local water into safe drinking water. Water of different places might have different types of organic and inorganic contents like Ca and CaCO, MgCO,, Zn etc. Similarly Anions in form of Chloride, Flouride, Nitrite, Sulphate, Phosphate etc. and Cations like Manganese, Copper, Nickel, Magnesium, Calcium, Lead, and Iron etc. may be present in water. (209)

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It may also contain Arsenic, In full analysis, its acidity, alkalinity, total dissolved solids and total suspended solids will also have to be determined. Many standards have been prepared and are available as guidelines. A Few Agencies are : Bureau of Indian Standards (BIS), WHO Central Public Health Environmental Engineering Organization (CPHEEO) manual, Government of India, United States Environmental Protection Agency (USEPA). They specify limits of permissible contaminations for safe potable water. Contaminated water may cause many water-borne diseases like anaemia, Arsenicosis, Campy lobacteriasis etc. Hence proper analysis and treatment of water play a very important role. Therefore, the treatment process and its equipment should be appropriate for the local contaminants to make the water potable. International guidelines and standards are available for the permissible amount of foreign contents in safe drinking water. However, Testing facilities for the water are to be made available to the villages on regular intervals. Foreign contents, as mentioned earlier, if not removed properly can cause many water-related or water borne diseases for the users, like diarrhea, hepatitis, fluorisis, cholera, typhoid, jaundis, anaemia, trachoma etc. Hence, it is essential to provide suitable equipment and appropriate technology, particularly to villagers to prevent such hazardous diseases and provide facilities to monitor quality of treated water. For urban population, many types of safe and efficient filters and suitable absorbents are available for treating water. Good quality filters, having pores of about 0.2 micron are available in the market. These filters do not permit the entry of bacteria, fungus etc. Ceramic Filters are highly suitable to supply germ free water. Also equipments having reverse Osmosis (RO) filtration membranes and activated charcoal etc. can ensure supply of potable water. But these are mostly suitable for urban areas. Due to non-availability of electric power in villages, these equipments have to be developed and provided to remote villages to suit their specific conditions. It is found in the recent times that the surface waters are mostly contaminated. But ground water from borings, having depth of several hundred meters with a proper distribution system and having water

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withdrawl depth of 30-40 meters is bacteriologically safe. However, arsenic, fluorides etc, need to be checked and removed before declaring it potable. b) Contaminants and their effects Most of the ancient civilizations had been very much concerned about keeping the water potable. Apart from insects, micro-organisms, many chemicals and minerals can make the water unfit for humanconsumption. By introduction of certain carefully designed rituals and customs, the common man was made to respect water-resources and to have an attitude of gratitude towards it. Normally, we consider the water, containing sand and turbidity etc. as dirty and unfit for drinking. However, even if our water looks to be clear and transparent, it may contain many other types of pollutants, which may make it unfit. The common, present day, pollutants are discussed below:i) Fluorides: If the content is more than 1.5 mg/1, it would cause fluorosis. It causes tooth-decay and skeletal problems. ii) Arsenic: If the content is more than 10 mg/1, its prolonged use over a period of 15-20 years may cause arsenicosis. It causes change of skin color, skin cancer, disease of blood vessels, reproductive disorders, high blood pressure. iii) Lead: It affects nervous and reproductive system. Lead in water comes from the lead-pipes carrying water. iv) Iron Deficiency: It causes anaemia which results in fatigue, weakness, loss of color of skin, lips and eyes etc. v) Hardness: Caused by some alkaline salts. It causes laxative effect and indigestion etc. vi) Sulphates: Mostly are of sodium & potassium. It can cause diarrhea in conjunction with bacteria and parasitic organisms. vii) Bacteria: a) Vibrio cholerea bacteria causes Cholera b) C. Coli bacteria and other viral organisms cause Diarrhea, dysentery. c) Salmonelia typhi etc. Bacteria cause typhoid.

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d) Chlamydia trachomatic causes Trachoma. viii) Parasitic worms: Cause round worm, hook worm infection. ix) Virus: Hepatitis A & E viruses spread though water. It affects nervous & reproductive system. Causes inflammation of liver, loss of appetite, nausea etc x) pH Value: This is a measure of alkalinity. It is very important to keep the pH water at a value which favors the growth of bacteria. The recommended value is 6 to 8. ph 8 means alkaline water. xi) Oil and Grease: If these are not removed from the waste water before discharge, it can interfere with biological life below the surface water. It creates layers of floating matter and films of oil. xii) Chemical Oxygen Demand: COD is the quantity of oxygen needed to oxidize chemicals. It is a measure of depletion factor for both waste-water and natural water. xiii) Biological Oxygen Demand: BOD This is the most widely used parameter of organic pollution of both waste and natural water. It is the quantity of oxygen required by bacteria to oxidize organic matter present in water and is the main factor in deoxygenation. Heat, organic waste, suspended minerals and toxic chemicals reduce the solubility of oxygen. Unpolluted natural waters are generally saturated with oxygen. That is why the measure of dissolved oxygen is one of the main factors in stating the pollution load for any type of water. Water without oxygen is 'dead' and may be turbid. Water has natural tendency to reaerate itself. It involves the measurement of dissolved Oxygen used for oxidation of organic matter over a given period. Potassium chromate (K,Cr,0) is commonly used as oxidizing agent. c) Treatment of water for Domestic use:It is obvious that drinking water should be either made free from above contaminants or should be reduced to permissible safe levels. Water can be completely purified by distillation and deionization. However, many organisms and creatures, which may otherwise be useful to human beings, cannot survive in de-ionized and distilled water. The treatment of effluent water is generally done by following method:

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i) Primary Treatment: Physical processes that remove non-homogenizable solids and make it homogeneous. ii) Secondary Treatment: Biological processes that remove most of the Biological Oxygen Demand iii) Tertiary Treatment: Physical, biological and chemical processes to remove nutrients like phosphorous and organic pollutants, to deodorize effluent and to carry out further oxidation. (6) Age old practices: Surprisingly, there is a well-established practice, followed by Jain laity (Shravaks) to make water palatable. First, they allow the impurities to settle down for decanting. Then the drinking water is taken from it after filtering it with a thick piece of cotton cloth, folded twice. The rule further specifies that the cloth used should be dipped/washed in the remaining unfiltered water. The idea behind this practice is to ensure that the creatures or micro-organisms are not deprived from their habitats. For the more conscious shravakas/laity, this filtered water is further boiled or converted into dhovana, before they can take it for drinking purpose. This type of water is considered to be non-living water and is found to be more suitable for Sadhakas health and vows. (7) Clean Fuel Hydrogen from Water Water can be used to produce clean fluel like Hydrogen. It can be produced by electrolysis of water. But it is a very energy intensive and expensive process. Scientists are trying to achieve electrolysis of water using cheap energy of sunlight. In this process of electrolysis, protons (positively charged hydrogen ions) are reduced to hydrogen at cathode, whereas at the anode the oxidation of water produces oxygen. Latest goal of the researchers is to get this energy intensive process replaced by low energy process by using sunlight. Experiments were conducted to split water into hydrogen and oxygen with the help of (213)

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chemicals. These chemicals are also very expensive. New experiments are underway to split water by using sunlight as plants do. It is observed that some manganese clusters, found in green pigment chlorophyll, provide plants the ability to absorb photons from sunlight for splitting of water and forming carbohydrates with the help of carbon dioxide. But instead of creating carbohydrates, researchers have used nature's recipe to split water into its two elements.(Ref. 2) Researchers have used an electrode, coated with proton conductor. The conductor is impregnated with a form of manganese-manganese clusters, known as Cubans. Since this manganese complex is not soluble in water, researchers have overcome this problem by coating one elctrode with a special membrane called Nafion. Housed within the aqueous channels of membrane, the catalytic species is stabilized and has good access to the water molecules. Tests have shown that catalyst assembly remains active for longer period, producing hydrogen and oxygen gas with the help of sunlight and 1.2 volts of electricity. This method may revolutionize the dependence of the mankind on fossil fuels. Reference: 1. Rain Water Harvesting in Urban Areas, Akash Ganga Trust, Rain Centre, no. 4, 3rd Trust Link Street, Mandavclipakkam, Chennai 28, www.raincentre.org 2. Invention Intelligence, Sep Oct 2008 p 27, N. Delhi

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AWARENESS DID YOU KNOW ? WATER IS LIFE THERE IS LIFE IN WATER ALSO "Leakage of ONE DROP per second would waste 17lit of water per day" Quantity of water consumed in different methods General Method Improved Method Resultant Savings Bathing Under Shower Bathing with Bucket 15 lit 180 lit 165 lit Using Normal flush in Toilet Using small bucket/cistern 13 lit 4 lit 9 lit Shaving in running water Shaving with water in a Mug 11 lit 10 lit Brushing teeth with Tap opened hed Brushing with Water From A mug 33 lit 1 lit 32 lit Washing cloth under flowing water Washing cloth with water bucket 166 lit 18 lit 148 lit THINK - CONSERVE EVERY DROP OF WATER FOTO:B

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(E-13) Statistical data about Water Contents:1) Present system of water utilization (Its Status and Quality):2) Water-Cycle 3) Corrective measures to restore proper water-cycles: 4) Water Content of Human-body 5) Recommendations of World Water Congress 6) Water Management in India:7) Global Approach 8) Guiding Principle 1) Present system of water utilization - A Threat to Environment:When Unesco celebrated, for the first time, the decade 1965-74 as decade of water science, it led to detailed scientific & technical studies of water-resources at global level. A lot of data was collected. It changed our view towards water and helped develop a scientific and balanced world approach towards the problems of water-resources and its long-term solutions. i) The solid skin of planet Earth is only 65 km thick. 70% of its surface is covered with water. Statistically, 97.5% of world water is saline (stored in oceans and seas) and is unfit for human consumption. Out of the balance 2.5% water, 1.7% is in form of polar-ice. The rest 0.8% only is available in form of lakes, rivers, glaciers, ponds, underground sources, in bodies of plants, vegetation and animal world. It is estimated that the present world population of over 6 billion utilizes around 54% of total useable water, which would increase to 70% by 2025. Out of total consumption of water, 69% is used by agriculture, 23% by industry and 8%by households. In different regions, the per capita consumption of water differs widely. ii)

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iii) However, pollution of water is identified as a critical threat. The industry discharges around 500 million tons of waste materials per year in the water sources. Waste water has increased from 7000 mld (78-79) to 16,600 mld in 94-95, in cities having population of 1 lakh and above. However, sewage treatment capacity has not kept pace with it. These wastes must be treated and removed before discharging into the water sources. Some other industrial wastes are creating green house effect on earth. It is not only warming up the earth but is already resulting in increase in ocean levels. These climatic changes will bring about water scarcity for the human population. Presently earth's surface temperature is increasing @ 3.2deg F/ century. Scientists have estimated that due to present rate of global warming, the sea level will rise by 50 cm as a result of melting of polar ice. This would be sufficient to submerge many coastal countries. Similarly, the mountain glaciers are contracting at alarming rate, reducing thereby the flow of rivers. At the current rate of glacier retreat in Himalayas, all glaciers in central and western sectors would be lost by 2035! This may cause floods as well as water crisis thereafter. Shrinking glaciers and melting sea ice are sensitive indicators of climate changes like heat waves and intense storms. This impending water scarcity may pause a great threat to world peace. Water has already become a commodity of military importance for middle-east countries. Even in India, water conflicts have already become contentious between different states. In the mad rush for industrialization, the old practices of rain water harvesting through innumerable ponds, johads, pits and rivulets and the practice of their regular desilting have become extinct. On the other hand, water extraction from under ground resources has been increasing by leaps and bounds. This has lead to the falling of water table at a very fast rate. In fact, excessive pumping of natural underground water reservoirs is causing land to sink in various parts of the world. The lack of seriousness and failure to take bold steps to assign iv) v)

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priority in allocation of funds for restoration of proper balance in natural water-cycle, on the part of National Governments and NGO's is driving the world community to desperation. It must be understood well by every Government and Society that any negligence towards water-cycle and misuse of it by human beings is an unpardonable crime towards future generations. 2) Water-Cycle & Eco-Balance:Water is closely linked with our life, environment, culture, civilization, and development. To understand it properly, the longterm impact of various structures like dams and other man-made changes in water topology was studied. As a result the water cycle and the importance of its various components have now become clearer to the world community. Water-cycle consists of i) Surface evaporation of water from resources like oceans, lakes, : rivers, plant leaves and glaciers etc. ii) Transportation of this water vapor, to various levels of clouds, condensation of clouds, its interaction with atmospheric air and drafts, Retention of rain water and snow by surface structures like forests, dams, lakes, glaciers, snow covered mountains and landlocked rivers on the earth. Forests hold a lot of water below the surface of forests. iv) Consumption by the living-beings on earth surface like animals & plant etc. v) Seepage of water into underground water-resources, flow of water through rivers, underground flow channels etc. back to oceans and lakes. 3) Corrective measures to restore proper water-cycle & Eco balance: In view of such critical importance, any negligence or misuse of water by human beings is really an unpardonable crime. The first controlling parameter is the replenishment of underground water resources for storage, because it ensures that the over ground human habitats remian rich in low depth underground water resources, especially for potable water. iii)

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The second controlling factor is the attitude of human population to respect water. That means an attitude 1) To consider wastage of a single drop of water as criminal or sin, (Foto B) ii) To consider purification of water polluted by him as his moral/ethical responsibility, i.e. Adoption of recycling and reuse technology for water. This should result in sustainable water-cycle with self-healing and self-regulating attributes. iii) To train people in optimizing the consumption of water in his every operation. This would ensure proper balance and availability of potable water to every poor person at affordable price throughout the world. 4) Water Content of Human-body for Maintenance of its Life-line i) In different Age-Groups: The water-content of human body changes with its age. As a child grows, its water-content starts going down. (a) Highest content is in "egg", shortly after insemination-up to 90% (b) An embryo contains up to 85% (c) In infants it is 75-80% (d) Up to 40 years of age, it is 60-70% (e) >40 years it reduces to 50-55% (f) In old age, skin of hands, neck loses elasticity and becomes creased. (g) If water content of the cells, which should be 70-80%, slips below 50%, the vital processes become paralyzed; toxic wastes can no longer be excreted. ii) Important functions performed by water in body. (a) Regulating water level & osmotic pressure. (b) Helping to regulate the energy supply & demand. (c) Transporting energy (Water is highly sensitive reservoir for em fields) (d) Carrying Information (Water puts all parts of human organism in continuous contact with one another) through neurons

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(e) Cooperate in metabolic process by transportation, osmosis and forming colloids etc. An adult must drink 1.5-liter water daily. (0.9 liter evaporates and 0.6 liter goes through kindney-excretion) For Cell-metabolism, Osmosis and Colloidal solutions are very vital. Colloids are the centers of energetic fields. ("Memory-effects" in water are increasingly noticed and documented.) 5) Recommendations of World Water Congress Introduction of proper methods for regular removal of pollutants from consumable water is considered to be the urgent need of the hour. The World Water Congress has highlighted the problems and solutions regarding public health, agriculture, environment, towns and natural calamities, relating to water as follows:i) Health: Drinking of polluted water causes around 22 lakh deaths every year in the world. Malaria alone causes 10 lakh deaths. Water is polluted due to excess minerals, unsuitable salts, organic and inorganic substances and industrial waste discharged into it. Cleaning and proper treatment of such polluted water and to make safe water available to poor population, particularly in remote villages, is a big challenge to the world-community. ii) Agriculture: Hunger is another global problem. This is due to non-availability of food in adequate quantity as well as due to mal-nutrition. To enhance the food availability, additional areas are to be brought under cultivation and irrigation. It is estimated that developing nations have to bring about 45 mill. hectares of land under irrigation within next 25 years. There is a lot of wastage in the present irrigation and land use practices. These practices are to be modernized. Around 60% of water used for irrigation goes waste, Improved techniques, which are cost effective, have to be introduced to conserve water. iii) Environment:

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The present practices of negligent, rack less over-extraction of water are polluting the environment. It will have long-term detrimental effects on the life on earth planet. The surface and underground sources of water, like rivers, lakes etc are getting dried up and polluted. Ecobalance is getting affected adversely. Pollution of water in oceans, rivers and lakes will affect adversely the ultimate production and consequent balance of oxygen in environment. Oxygen is produced even by micro plants, like Phytoplaiction through photo-synthesis. Water is dissociated by plants into 0, and H, gases on mass scale. However, when polluted water goes into oceans, the pollutants kill the marine plants. Thus the Oxygen production is reduced, disturbing thereby the eco-balance. It also increases the toxic level in water as well as in animals drinking this water. These poisonous materials are stored in sea and surface animals. Finally they reach back to human stomach through animals. iv) Towns: Towns are more affected by the depleting resources of water and its pollution. Even villages are left in doldrums because of polluted rivers, deforestation etc. Industrial waste in water discharge, if not treated properly, as per the specified standards, would reduce the supply of potable water. Reckless digging of wells, without having any corresponding recharging system in place, leads to over-extraction of underground water. It is getting manisfested in enhanced fluorides in water and in sinking water tables. Basically people have to desist from indulging in extravagant and wasteful habits of water consumption. Such habits will have to be declared or seen as criminal acts. Prince Philip, when paused a question, "Is it not the biggest misuse of water to remove 1/2 pint of dirt by flushing it with 2 gallons of water?" he activated the awareness portfolio of sensible humanity! This awareness has to take deep roots throughout the world. Year 2007 was the year of awakening. A flurry of activities and mass media campaigns were undertaken. However for its sustainability and momentum, a proactive leadership at village level has to be identified and promoted. v) Natural water calamities:These calamities in form of floods and dry-spells, have recently been

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doubling every five years. Lakhs of people vanish and are rendered homeless. Property worth crores of rupees is destroyed due to floods or dry-spells. It is a well-known fact that deforestation and drying of ponds and lakes due to pollution have been enhancing the process of flooding. Floods are becoming more devastating, as experienced in Bihar and China. Flood control Departments have to become more effective and pro-active. 6) Water Management in India:The whole system for the management of this precious but cheap commodity has to be scientifically evolved and implemented to match Indian conditions. Community driven decentralized management of water and its forests suits India better. Water is to be considered as a joint property of the society. Every drop of water is precious. It has to be utilized efficiently and prevented from going waste. The attitude towards, water has to undergo a sea change. Children have to imbibe the habits of respect and conservation towards water as is highlighted in our holy books like Vaidas etc. Certain facts and figures about consumption of water in India are interesting:(i) Availability of water per capita per annum is less than 2000 cu. meter. (ii) If population in 2050 grows to 160 crore, the availability will decrease to 1000 cu. m/year/person. The pattern of consumption would be as follows: Consumption Surface Water Underground Water Total Agriculture 344 807 Household 111 Industry 24 Energy 14 Others 732 428 1,160 463 46 57 81 70 91 91 Total

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(iii) As such management of clean water, waste water and adoption of clean technology have become very important, for survival and sustenance of our population. 7) Global Approach to sustain the Environment:(i) In ancient times, a life-style was evolved to prevent humanity from indulging in wasteful practices in almost all the world civilizations. Old Indian philosophies had also given due importance and respect to water in its analysis, rules, rituals and prayers and literature. It was declared as one of the "Panch Bhutas" as per Vaidik and Jain philosophy. (ii) Lord Mahavira said "Tanse Ahiyai, Tanse Abohiye." Meaning thereby that wastage and killing of water-bodied-life would lead to suffering and downfall of humanity. Because of easy, free and almost universal availability of water, the human race tended to become callous and negligent towards this precious resource of planet, earth. General public did not foresee or realize its importance for future generations. Hence, it was over extracted, misused and wasted. For satisfying their greed, making more profits and exploiting other nations, powerful nations have recklessly polluted the world environment and disturbed its eco-system. Only during the last few decades, the world community has been able to exert worthwhile pressure to keep the nations disciplined. Every nation has to behave responsibly towards world environment. It demands change in attitude at individual level and putting restraint on its greed. The most important aspect is to optimize the use of water resources, work towards forestation, and ensuring 100% pollution-free town and indutstrial water discharge. (iii) If immediate urgent measures are not taken to implement it, the world population may face the danger of its extinction. Either the whole environment will become unsuitable to sustain life

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(iv) or the selfish nations would wage the 3rd world war to abolish others. Some doomsayers predict that the 3rd world war would be fought for access and control of potable water supply chains. In India also, fresh water sources are dwindling and water pollution is increasing at an alarming rate. Hence there is an urgent need to have a new water policy to tackle problems like sharing of river waters etc. Legislation has to be in place to make people and industries socially more responsible to achieve sustainable and inclusive growth. Although water is a state subject, we have a separate Ministry of Water Resources (MoWR). It coordinates with about 8 ministries, including that of Agriculture. Environment and Forest, Power and Earth Sciences etc. Government has set up the National Water Mission under National Action Plan on Climate Change. It envisages a 20% increase in Efficiency of water use by 2017. Since our per capita water availability has declined from 5000 cu.m. in 1950 to 1300 cu.m 2010 a drop of 74% in 60 year, we are in a water stress zone. The Energy and Resources Institute (TERI) is preparing a concept paper on achieving water usage efficiency in Key areas, such as Agriculture and Industry, besides focusing on Domestic Consumption. About 80% of the water is consumed by the Agriculture Sector, followed by the Industry. Several States have started taking various measures, including that of renovating the canals and micro-irrigation etc. to improve water efficiency. At present there is no mechanism for water auditing for the Industry. Many industries have taken pro-active steps in measuring their water usage, which is in their own interest. They resort to application of 3R. to optimize water usage. Some of them have become water positive. There is necessity for setting up a Bureau of Water Efficiency. It has also to be born in mind that a balanced approach has to be taken, while exploiting water resources for powergeneration, irrigation, industrial use and human consumption. Most of these facts are known to all State Governments. The 8 (224)

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need of the hour is to become sensitive and serious to assign top-priority to implement programs to arouse awareness about the disciplined handling and use of water at individual/ community level. Parameters of GREED of nations to be evolved and specified, so that they can distinguish their relative needs and take moral responsibility to remain "environment-positive". National Governments should start acknowledging the global perspective and place economy second to environment. This will be a challenging task for the present world community. Develop environmentally sustainable life-style with optimum consumption inputs as per local area needs. It should be implemented with a spirit of continuously seeking better and efficient solutions, called "KEIZEN". The guiding principles should be:Knowing the reality is one thing, but living the reality is every thing. This requires introspection and involvement, on the part of every citizen of a nation, to co-exist with the laws of nature. Refrain from conspicuous consumption. Use the capital resources carefully with an attitude to save it for others. Renewable resources or income-resources should be used in such a manner that does not contribute to any crisis for development of others. Parameters of human needs to be evolved with a broader global consensus, so that human race does not fall into the easy trap of Greed. Pre-requisite for this progressive outlook of equanimity & selfdiscipline entails:Creating environmental awareness, Non-violent approach to life (Ref 1) Conscious concern for all life, respect for all fellow-beings and matter. Practical and eco-friendly culture of mutual co-existence (mutualism) (iii) (iv) Hoooooooooooooooooooooooooded (225) goooooooooooooooooooooooooooo

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(v) (vi) Distinguishing between human needs and greeds. Understanding 3 vratas - Ahimsa, Aparigraha and Anekant and practicing them at individual level to avoid universal environmental crisis (Ref2) Unless each and every one fully understands the importance of intelligent use of water, we cannot implement appropriate methods and techniques for storage, recycling, conservation and efficient utilization. Reference: Ahimsa' Surendra Bothara, Prakrit Bharati Academy, Jaipur, 2004, (p122-162) 2. Environmental Awareness in Jainism, Dr. Geetha Ramanujam, Dept. Of Jainology, University of Madras, Chennai, 2006

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(E-14) Properties of Water (Physical, Chemical & Subtle) CONTENTS: 9) 11) Water Molecule Effect of Heat on Water Boiling of Water Evaporation of Water Freezing of Water At Human body Temperature Air in Water Mineral Contents (Prithvikaay) Mobile living-beings in Water (Plant-Life) Effect of Virbrations Transparency of Water Surface tension Potential Energy Ocean currents Grander water Magnetic Treatment Rock cutting by water Clouds and Lightening Snow fall and Rain Varieties of Water Energy of living water-cells Bio-Photons 21) 22) Seemingly simple looking water has very special properties. It has interesting physical, chemical and molecular characteristics. In order to develop and devise appropriate methods for its intelligent use, one has to understand these properties in detail.

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1) Water Molecule Water has a net-like structure, because of the bipolarity of water and the resulting hydrogen bond. If water were only H,O, having monomolecular structure, then it would have been in a gaseous state at room temperature. It would have a freezing point of-120degC (instead of 0degc) and a boiling point of -100degC (instead of +100deg C). Because it forms a giant molecule and has a hydrogen bond, that water is available in liquid state at our normal temperatures on earth. All living structures contain water in some form, but it has to be in liquid phase. If it were in a gas phase in normal temperature range, there would have been no life on earth. Natural water is Tasteless, Colorless, Odorless and Transparent fluid. The specific surface of water is affected by its flow, pressure & turbulence and also by em waves/fields. Tri-atomic molecule of water (H2O) has a dipole moment u = 1.85D (D = 10-esu. Adeg, Ref. 1) The electro negativity values of its elements are H-2.1, 0=3.5 (The bond is strong, if the difference in negativity is 1.9 or more). However, water normally forms a closed molecular structure, thereby making the bond relatively stronger. 2) Effect of Heat removal on Water In the physical state of ice, the net-shaped water structure has a very regular form. This can be observed in the beautifully shaped snow flakes (Foto 1b). It is formed symmetrically in 2dimensions and not spatially in 3D. During freezing, crystals are formed that create spaces in the hydrogen's bridge structures of hex and penta shapes. Different electric frequencies make different unit structures. Electrically charged colloidal, present in freezing water are responsible for the construction of these ice or snow structures. There are about 12 different shapes of snowflakes. When ice is heated, it melts and water gets warmer. The long-chained water molecules break up into smaller aggregates, called clusters. Each cluster consists of 300-400 water molecules. This can be proved by Raman spectrography or X-ray or by neutron diffraction. When it is boiled, water-net lattice-structure is destroyed. Vapor

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consists of only 2 molecules of water at the most. When water is heated, the Brownian motion of molecules also increases. This enhanced motion causes the hydrogen bond of normal water to tear apart. 3) Boiling of water Water boils at 100o C and changes to steam by absorbing latent heat of 100 calories per gm. The freezing latent heat is 32 cal. On evaporation, water expands 530 times. It means volume of lcc of water would become 530cc of vapor. Vapor at higher temperature and pressure is called steam. It can store heat energy. At its critical temperature and pressure, water gets directly converted into superheated steam. Here it looses its "inter-phase" state and as such does not require any latent heat for converting it into steam phase. Heat energy stored in steam can be utilized to drive steam engines or turbines. 4) Evaporation of water In open water-storages, water evaporates from its surface in form of vapor. Rate of evaporation depends on surface area, temp.-difference, and wind velocity etc. Water, it is known, is made up of tiny water molecules. A table spoon of water contains about a trillion of them. Addition of heat makes the molecules move faster. They bump into each other with greater force. When sun heats up the oceans surface, fast moving molecules hit each other hard enough to fly into the air. This is called water vapor. The size of water molecule is very small. About 10 millions of them can be lined up in one mm length. Water molecules on or near the surface should have sufficient Kinetic Energy to overcome liquid phase intermolecular forces. The K.E. is proportional to the temperature of the water. When the faster moving molecules escape, the remaining mols will have lower average K.E., and the temperature of water would thus decrease. This phenomenon of evaporative sweat cooling is responsible for cooling of water in earthen pots or cool feeling after sweating. Three key parts in evaporation are Heat, Humidity and Air movement. Stronger the inter-molecular forces keeping the mols together's are

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in the liquid state, the more energy that must be put-in order to evaporate them. When the water vapor condenses to liquid or solid phase, it releases its latent heat as sensible heat on to the surface. This is the reason why steam is far more effective in heating than boiling water. Latent heat is also called enthalpy of transformation. Latent heat of fusion = 334 J/g, and Latend heat of vapour = 2262J/g at 100degC Molar heat of vaporization for water is 40.7kJ/mol. As the air rises, it gets colder. These molecules move more slowly and pull closer together. This condenses and forms clouds. When the droplets of water are too heavy to stay in the cloud, they fall down as rain or snow. 5) Freezing of water Water has a density of 1 gm per cc at 20degC. It varies with temperature. It starts freezing at 4deg C but exhibits a peculiar behavior between 4degC and 0degC due to change in lattice structure of its molecules. It expands and becomes lighter on freezing at 0degC. That is why, ice floats on water. (Iceberg remains 9/1064 submerged below the water surface). As the water mass cools, it contracts. Its highest density is reached at 3.98deg C. Then it starts expanding in volume. Its surface becomes cooler. But due to expansion, it remains lighter and does not move towards bottom. The bottom water remains heavier and hotter than the surface water. As such, water starts freezing at the top. This is a wonderful quality bestowed by the nature, because below the frozen surface, liquid water continues to support aqua-life in the oceans. Had it behaved like other liquids, all the sea creatures would have been frozen and perished in the cold regions. But due to this special property of water, life survives in the Arctic and Antarctic regions also, beneath the frozen ocean surfaces. 6) At Human body Temperature (37.5degC) 1) Specific Heat: Water has very high specific heat. However, at 37.5oC, water has minimum specific heat. At this temperature the specific structure of

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water is such that it can acquire optimum information. But as the temperature is raised, it starts losing information. Distillation of water brings about total destruction of its net like structure and erasure of stored information. The highly diluted solutions at normal temperatures, as in homeopathy, have greater uniformity in its structure. ii). Conductivity: Water is a poor conductor of heat compared to most other materials. This poor conductivity protects the main portion of the water bodies from being frozen or over heated by the sun and from killing its living organisms. iii). Capillary Force: Water has the ability to pass through cell membranes and climb great heights in plants and trees through Osmosis and Capillary force. The mystery of osmosis enables plants to take and absorb appropriate minerals through roots and push them up by capillary force. Similarly, osmosis helps marine creatures absorb fresh water in an essentially saltwater environment. iv). Dipole moment of water ( 1.87 x 101e.s.u) The angle between two hydrogen atoms in a water molecule is 105'. If this were different, there would have been no complex life-giving molecules and no life on earth. v). Dielectric constant Water has extremely high dielectric constant of 81 as compared to 25 of ethyl alcohol. This peculiarity of high dielectric constant makes water almost a universal solvent. This high solubility permits water to transport minerals and waste products to the necessary parts of the bodies of all living-beings. vi). Human Brain; The brain is nearly 85% water. The brain is floating in a pool of water. And this position of brain is precisely responsible for the thinking capacity of the brain. 7) Air in Water Water is a dipolar molecule. It can absorb air when exposed to it. The

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oxygen component of air gets dissociated and forms anion (negatively charged atom) in the water. These anions (04), called radicals can move freely in the water. When they enter the human body with water, they react with various types of tissues and cells in different manners. It is estimated that more than 1,00,000 wounds are caused to body cells by such free radicals per day. These wounds are repaired by "antioxidants", which are mostly introduced through diet of vegetables and anti-oxidant supplements. Vitamin C & E, beta carotene, MV pills, Zinc, Magnesium and certain co-enzymes are considered to be very rich in anti-oxidants. Unrepaired cells cause ageing in human body. As such, it is preferred to take water with reduced amount of free radicals, like Dhovana-water or boiled water for drinking purpose. 8) Effect of Vibrations: The vibrations of sound and words have direct bearing on the water structure. Waves of emotions emanating from human bodies are found to affect the crystalline structure of frozen water in such a way, as if it understands, (from the waves), the meaning of our emotions, like anger etc., towards water. Polluted water or waves of anger and jealousy do not allow the formation of crystalline structures (Photographs by Dr. Masaru Emoto, Fig 1, page 197) 9) Transparency of Water: If the light falling on a body is reflected back fully, the body is termed as opaque. Light energy is made up of elctro-magnetic radiations. These are emitted as packets of photons, which act like waves. The energy of photon is related to its wavelength. Every material consists of minute particles like molecules, atoms and electrons. The electrons in a material exist at a certain energy level. It can be excited by 'photons' to a higher energy state. This can happen only if the energy of the photon is exactly the same as the energy required to raise the electron from one energy state to another. If this occurs, photons of this wavelength are absorbed. Due to absorption or reflection of photons the material becomes opaque to light. However, molecules in water are arranged in an irregular or amorphous pattern, which make it glassy. Incident photons on it are

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either transmitted in their original direction or are deflected by some change in its direction (refraction). Thus light passing through water retains the original photon-energy. Hence it is transparent. 10) Surface tension:Water surface, in contact with air exhibits tension, called surface tension. Under its influence, the surface of water tends to contract, until it ocupies the minimum area, consistent with its fixed boundaries. It takes the shape of a sphere, becuase sphere represents the smallest area for a given volume of liquid. Due to the influence of surface tension, drops of water always tend to take the shape of a sphere. Surface tension exists at the interface of water and air, as well as also at the interface of water and its container wall. The value of surface tension of water adjoining ambient air is 7.28 dyn/cm at 20deg C. It decreases with the increase of temperature. Water bubbles have double walled layers of surfaces with liquid water filled into it. 11) Potential Energy We know that water flows from a higher altitude to a lower level. This property is responsible for the flow of rivers from water-sources at an altitude to the oceans or seas. These rivers may be flowing on the earth surface or may be flowing under the ground. The potential energy of water at an altitude is converted into kinetic energy of its flow. This conversion is either wasted in flow energy or can be used in moving turbines to generate power. 12) Ocean currents: Another important property of water is that it expands, and becomes lighter on heating. This property is responsible for creating Ocean Rivers, called ocean-currents. In a sense they are similar to surface rivers. There are two types of currents - hot water and cold water currents. They are generated by differential heating of ocean water at different locations by the sun. As the surface near equator becomes warmer due to the sun, it starts moving northward or southward, causing convection currents in the water mass, just like the water being heated in a pot on a burner. This induces oceanic currents. If near a continent, it is moving northward in norhtern hemisphere, a southward counter current will follow on the opposite side of the land

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mass. Here the potential energy is generated due to differential absorption of sun heat. Similar logic also holds good for the perpetual oceanic water currents in southern hemisphere. Cold Gulf Stream flows southward from New York to Mexico up to equator and then up to African coast. From here it takes Northward turn as warm current, It flows along the coastlines of England as warm current. Similarly, there are other currents along the coast lines of other continents. 13) Grander water: It is a plain drinking water, probably treated with high frequency vibrations and energy of previously prepared hf Grander Water. There are Grander devices (by Johann Grander) available in the market to treat the normal running tap water. It is claimed that when flowing water in a Grander device is Subjected to high frequency vibrations (say 1 lakh Hz), under a magnetic field, it receives certain information in its "body-structure" (Ref 2). This device contains chambers, which are filled with high frequency grander-water. Information is transferred from the grander water of the device to the tap water flowing through it. Possibly, the tap water is put through a spiraling motion in form of involutic turbulence (Foto la) under the em. - field in the device. This makes it possible for the tap water to absorb the high frequency oscillations of pre-energized Grander Water. The stale tap water is thus revitalized. The original information of the flowing water is erased from its body and new information is marked on it by the Grander water. This treatment changes the micro-biology of the water. The quantum vacancy in the net-like structure is squeezed out. It is also claimed that Grander water thus prepared is Not a medicine Absolutely safe to consume The Grander water devices or the revitalization devices are claimed to use clean technology and are envronmental friendly (Foto 1b). Natural water has an inner surface, which is formed by the outer surfaces of the spaces filled with air/gases distributed in water. As water abosorbs air or gas in its finely distributed spaces, it increases thereby

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its inner surface. It looks possible that each of the water nano-tubes is separated by inter cell air particles. It increases its capability like metabolism etc. Energy-enriched water is called "levitated" water. This water is produced & marketed since 1987. It detoxifies the tissues and bodies. Grander water is considered as Enlivened water. It is claimed that its properties embrace spiritual/mental aspects, beyond the regime of matter in time and space. (see Emoto's experiments). Water kept in blue glass bottles, when exposed to sun light for longer periods, is reported to have acquired the properties of vitalized water. It may not change its character with respect to Life. 14) Magnetic Treatment:Prolonged application of strong magnetic field on water-pipelines or blood-veins can also have an Activating effect. Experiments have proved that if magnetic bands are strapped on to the water pipelines at suitable locations, it prevents scale formation as well as removes existing hard crusts and Scales on inside of pipe lines up to a given distance. This is generally more useful in process industries. Similarly wrist-bands with tiny mono-magnets can be useful in removing congestions/blockage in blood veins (Ref 3). 15) Mineral Contents Quality and properties of natural water depend on its contents. There are many types of minerals, metals, mica, organic or inorganic materials which are found in various proportions as dissolved contents in water. Some of these minerals make water good for health, but others may render the water unfit for consumption. Water from sources like waterfalls, rivers, wells or geysers, underground tube wells etc., displays different types of properties due to these solvents. Some work as medicines and some make it poisonous. Hence water from each source has to be tested before it is consumed. Or people around these sources might have experienced, over a long period, the properties and its effect on the human body, mind and digestive system. (Ref. 4) 16) Mobile living-beings in Water: As water supports life, there are a variety of mobile creatures residing in water, ranging from giant whales to microscopic algae or water borne

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germs. The drinking water may contain bacteria and other tiny creatures, which are not visible by naked eye. One drop of sample water was reported to have contained more than 36000 mobile living-beings (Traskaay), visible under a microscope! Such organisms' continue to flourish in water, so long as oxygen supply is maintained there. Such water should be treated well before supplying it for drinking purpose. Normally, the well-water or pond-water is filtered through a piece of cloth or treated otherwise, before use. Such ponds/tanks should, however, be protected from dirty discharges of towns. 17) Rock cutting by water Melting snow that seeps into the ground is called underground water. It forms underground pools. When rain water is trapped in small cracks in rocks, it freezes in winter in cold regions. Because water expands in volume, when frozen, the rock cracks and is pushed wider apart. Then pieces of rock chip off. This natural activity converts the mountains into plains over the years in cold regions. 18) Clouds and Lightening: When surface water evaporates, it is taken up by air in form of vapor, forming clouds. This air, laden with water vapor, moves towards lowpressure regions. It can also move upward, forming different strata of clouds. On the way, one cloud mass hits against other clouds. In this process, water-ions and electrons are released and accumulated on the clouds. Electrons accumulate on the lower surface of clouds. Their discharge normally takes place from the edge of the cloud, which crashes into the on-coming cloud mass. When one charged cloud mass meets another charged mass, it blitzes. This lightening is between the clouds and can occur at very high rate. Under certain conditions, the generation and accumulation of charges become very fast. It depends on the speed of cloud movement, contents of cloud (quantity of vapor), under cooling status, amount of water available at transition temp., its height, velocity of upcoming airdrafts and its contents of "sand" seeds. Collection of static charges may be so high that it can generate very high voltages - running in several thousands of volts. If the electric resistance of air, below this cloud, is decreased due to upcoming water laden air draft, this voltage may get discharged in form of lightening towards earth. In general,

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there are several, repetitive discharges amongst the clouds themselves. 19) Snow fall and Rain Snow flakes are not circular or spherical in shapes. Normally when water vapour (cloud) condenses, it should first form a net-like thin layer of water sheet, floating in cloud itself. It is broken at several places due to contraction (540 times) in size. This is opposite of evaporation of water in form of vapour. Here molecules of vapour come together and condesne in form of liquid-water. Its molecules vibrate, just as vigorously as that of liquid water at 100degC in oceans. (During evaporation, the surface water gains so much mechanical energy at 100deg C in ocean that they detach from the liquid mass with a jerk and are released in form of gas-water in the air called water vapour. Here, the inter-molecular attraction is overcome by vigorous vibrations of the hotter Molecules. They can no more be held together.) In condensation, the vibration energy of vapour molecules reduces so much that the inter molecular attraction force becomes more than the vibrating threshold, so that they come together to form a super liquid molecule. In this condensation, when vapor molecules come together to form a giant liquid molecule, why should it not form a tiny spherical droplet? Normally it does so under the influence of surface tension and forms a droplet. However, in state of super cooling, the sheet of water vapour converts into a 2 dimensional layer of super-cooled liquid. Its molecules are attracted together to form giant molecules of liquid in the layer. They are again attracted together to form snow flakes having air entrapped between them. They form hexagonal or pentagonal shapes, as per the unit structure of water-body. Various shapes of snow flakes are shown in fig. 1 (page 198) (ii) Vapour Molecule : (237) 'CL'

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a,,a, .............. a, (as40), anti........anto b1 b2 (a,=Water molecule no. 1, and b, = cluster no. 1, which may further contain 540/18=30 net-like Yonis in form of nano tubes) 540 molecules of vapor join together to form a giant-liquid molecule (61, b), called clusters of 540 molecules, mostly in linear horizontal plane. (due to Hydrogen bonding) b, = (a, +az+............asao), b2 = (asai+2542+......... 2,080) (iii) Latent heat of cooling: In super cooled state (in ice form), its latent heat is also removed (i) Ifit is not super cooled, then b, b, etc. just join together and form a droplet of liquid water under the influence of its surface tension. (ii) If they are super cooled, these clusters are attracted towards each other due to its surface energy field and the growth of its unit structure takes place in form of hexa or penta structures of snow flakes. (Fig 1, page 197). 20) Varieties of Water There are many varieties of natural water e.g., dew, snow etc. just like many types of earth having geological elements like sand, iron, coal, copper, mica etc. Modern science specifies pure water, heavy water, saline water, hard water, levitated water and sulphur water etc. Pure water means water free from any external contaminants. 21) Energy of living water-cells: Energy of water consists of at least 4 components:(i) Kinetic Energy: This is the energy of molecules of water moving from one place to another. This is transitional energy. This helps in triggering chemical reaction. This is altered simply by collision between molecules. It is very low energy. (ii) Rotational Energy: This is the energy of spinning/rotation of molecules. This is also a

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very low energy. Low frequency radiation can affect it. (iii) Vibratory Energy: This is electromagnetic energy of vibration of molecular bond. This is very important energy, as it surrounds the structures/cells of water. This is an accepted means of storing energy in molecular physics. Mode of vibrations of cells determines the shape, size and contours of cells. It can be exchanged or reinforced with external energy of other molecules, by means of induction & resonance. When a molecule absorbs this energy, its shape, size and contour changes according to the energy it absorbs. (iv) Electron Energy: This Energy is associated with the excitation of electrons of molecules. This is very high energy. High frequency radiation like ultra-viloet light can affect the electron excitation. This energy participates in chemical reactions. 22) Bio-Photons Heart, muscles and nerve system etc in our body operate with the help of electric energy, called bio-electricity. This bioelectricity is mainly produced by the neurons in the brain, which act as tiny dynamos. In general diagnosis techniques, this energy, present in the heart is used in ECG and that of brain-cells is used in EEG. This energy, in fact, is present throughout the human body. It radiates electric waves and is also termed as "Life-Field". It is not possible to convert physical electricity into bioelectricity, but they can be mixed together (Ref 5a & b). It is found that bioenergy is far more effective and efficient than the physical electric energy. Human-beings can become masters of extra ordinary powers and capabilities, if they can learn to control, store and centralize the bioenergy. Human body is also affected by other types of energy-fields, like cosmic energy, ionospheres and other energy fields, surrounding the earth. There are energy fields, coming out from inside of the earth and from the sun. Magnetic and gravitational powers have also their effects on human body and mind. The living cells emit feeble light, called Bio-photons. They indicate the existence of electro-magnetic field in the cells, which can absorb and

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emit light-photons. This bio-electro-magnetic-field is a medium to control the biological activities happening inside the cells. The balance between the animal world and the nature is maintained by the intrabalance amongst the auto cycles of carbon, air, water, solar energy and chemical energy Our cells are capable of utilizing the solar energy very efficiently. This happens only because the energy field of cells has a property of coherence. Due to this property the efficiency of cells, i.e., to receive, transmit and exchange energy becomes even 100%. The bio-photons have been found to be coherent, which make the bio-cells super coductors. Bio-photons and coherent em-signals are emitted by the coherent electro-magnetic-field of bio-cells. Emission of bio-photons by living beings has a quantitative range from a few no. of photons/cell/day to a few hundreds /cell/sec. Our body contains 2 types of bio-energy (ref. 5a, 5b). (i) Bio-electric energy is due to bio-photons. This is an em field, which flows at the speed of light. (ii) Whereas, the second type called bio-electric-current is a flow of ions, whose speed is very low. Bio-light emitted has not only visible but also invisible spectrum of higher wave-length Emission of bio-photons is considerably reduced in cancerous cells. In conclusion it may be said that #Our cells receive, emit and store bio-photons, #The electrons present in an atom also receive and emit photons. DNA contains several electrons and it can store bio-photons. Every bio-photon vibrates at a definite frequency. It is assumed that the vibrations of bio-photons activate the sequence (ACTG) of a genetic DNA by resonance method. That means Vibration and its related messages of a bio-photon are transmitted by resonance method. Man cannot even have the feelings of happiness or sorrow without the bioelectric vibrations. One can have these feelings with the help of such vibration without having the presence of any physical material medium. Bio-light is of different nature than the solar light. Because of coherence property, bio-light behaves like laser rays. That makes the

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Thus cells super-conductors of electricity. Bio-photons enable the bio-cell to perform lakhs of activities per second. Molecules take part in these reactions, but they do not have their own sense. They are directed by bio-photons. Bio-photons provide the right amount, at right place and at right time, the energy needed for every activity. They act on the principle of resonance. Electrons separated from the nucleus of a cell or from mitochondria are directed by bio-photons to move and to take part in a particular chemical reaction, which is taking place at some other place us bio-photons monitor all the activities of a body. They can also establish contact between the live-body and its inanimate ambience. All this happens at micro-level without our knowledge. We can influence them by emotional and mental exercises like yoga and meditation (Ref. 6). We can control the quantity of its emission as well as its wave length. ## Water is not a simple matter or chemical, as is normally considered. Its tubular strucutre at microscopic level, its capability to store energy in its structure, its behavior as living-being, as discovered and discussed in the previous articles, offer a great scope for further research. Although a few Scientists and Institutions have, of late, taken up some projects on water, efforts on a much larger scale are required to understand various new aspects of water and to decipher the secrets of its interaction with our living and non-living world. References 1) ISC Chemistry, R.D. Madan & others, 1966, S. Chand & Co., Ramnagar, N. Delhi 2a) "More than just H,O" - An; interview with Dr. David Schweitzer, 2000 Nu Health, 32 Notti... Hill Gate London. W11.UK 2b) "Report on Radionics" by Edward Wriothesely Rusal. Neville Spearman Suffolk 1983 Magnets for Magnetic Energy field, marketed by Magnetizer Corpn. USA, or sentry and other mainly for removal of scales etc from Water pipe lines. 4) Report of Water Testing Laboratory at NML, CSIR, Jamshedpur 5a) "Jain Karma Sidhanta, Adhyatma aur Vigyan", Dr. N.L. Kachhara, p. 100-106, Dharma Darshan Seva Sansthan, 55,

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Ravindra Nagar, Udaipur-313003 5b) Karma Sidhanta, Ed. Dr. N.L. Kachhara, Sukshma Sharira ki Vyavastha, p. 20-37 6) Photographs published in "Naya Gyanodaya", Bhartiya Gnanpith, DELHI, Mar. 2004 by Prabhunarayan Mishra. Fluid Thoughts- Water, Dr. Vinod Shah, Chembond, Centre Mumbai, Dec.2010 7) Treated Tap Water Baffle Plate Double Walled Vessel G/W Static Grander Water Concentrate Fig 1a: Schematic Device for Water-Revitalization * (242) 1 Tap Water

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ENERGIZED TAP WATER Static Grander Concentrate Tap Water Fig 1b Inductive Method to Generate Involutes Turbulence for Water Revitalization

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About the Author Dr. Jeoraj Jain, born in 1938, is a Gold-Medalist of Rajasthan University. He post-graduated from Germany and obtained the degree of *Doctor of Engineering* ("Dr. - Ing.") from there in 1968 for his research work in Welding Engineering. After working with Tata Motors Ltd. for 21 years, he worked as Technical and Investment Consultant for 12 years. Thereafter he plunged into the Research work in Jaina Physical Sciences (Dravyanuyog), encompassing multi-disciplinary modern sciences in 2002 as his sole mission. His initial studies pertained to one-sensed *Tejaskayik *(Fierybodied) living beings. Thereafter he took up theoretical as well as experimental research work on single-sensed *Apkayik* (waterBodied) living beings and propounded a "Theory of Life without DNA and RNA". A number of Research papers/ Articles have since been published. Education Interational

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NO2p maNDala prakAzaka samyagjJAna pracAraka maNDala Samyaggyan Pracharak Mandal