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het on
philosophy basically did not accept water as a life form. That is why the two facts have been categorically clarified—(1) water is a living thing, and (2) numerous large and small life-forms thrive in water.
Water is of three types-(1) achitt or with life, (2) achitt or without life, and (3) mixed or a mixture of sachitt and achitt water. Water with life turns into water without life with the use of a weapon or an antithetical thing. The weapons against water-bodied beings are said to be as follows
Utsechan—to draw water from a well with the help of a vessel like a bucket.
Galan-to filter water with a filtering media like cloth. Dhovan—to wash utensils and other things with water.
Svakaya weapon--water from one source acts as a weapon for water from other source, e.g., river water is a weapon for pond water and vice versa.
Parkaya weapon-sand, oil, salt, sugar, fire, etc.
Tadubhaya weapon-a mixture of svakaya and parkaya, e.g., wet sand is a weapon for water-bodied beings.
Bhava weapon-indiscipline or negligent behaviour.
There is an important reason for calling the act of harming water-bodied beings as adattadaan or theft. In those days parivrajaks or other mendicants did not accept the idea of water having life. They did not use water which was not given to them. However, they did not find any fault in using water after seeking permission from the owner of the source of water. The Shramans found this concept wrong and put forth the argument—"Can the owner of the source of water be the owner of the water-bodied beings ? Have the water-bodied beings entrusted someone with awarding the rights of their life or terminating their life ? Not at all. Therefore to deprive the water-bodied beings of their life is, indeed, violence, but at the same time it is also an act of stealing their life.” शस्त्र परिज्ञा : प्रथम अध्ययन
( 38 ) Shastra Parijna : Frist Chapter
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