Om Hreem Shri Rishabhdevaaya Namah

Connect with Gyanmati Network, write "ADD ME <mobile number>" and msg through Whats app on +91 7599002108.
Visit the various programmes along with Aagam based mangal pravchans by Pujya Ganini Shree Gyanmati Mataji daily on Paras channel from 6 A.M. to 7 AM [Live Telecast]

Chaitra krishna Ekam 02 march 2018 66th Sanyam Diwas of P.P.Ganini Pramukh Shree Gyanmati Mataji

Tissue Culture Sammurchana Form of Life

Jump to: navigation, search

Tissue Culture Sammurchana Form of Life

Biotechnology, as the latest advancement of Science has proved to be a boon to the modern world, enlarging the scopes of Clinical therapy, Medicinal Researches, Agricultural and Horiticultural support on procurement of multifold crops and yiedls. The fast speed of proliferation, Invitro, has come up as an altered method of Progeny in which the parent cells do not offer Gametes yet singly to produce, in which the parent cells do not offer Gametes yet singly to produce, `the like ones' through the method of Tissue Culture. Tissue Culture has also supported miraculously the expression of Age-old Jaina Sages of B.C. Centuries.
Tissue Culture are made from the collected Tissue sample of fast growing animal/plant cells maintaining them in their respective Tissue-Fluids under the monitores simulated conditions of survival. Animal-Tissue-Cultures are slightly complicated for management though they serve as the most appropriate bio-model for drug-action studies. Hence, their fast Proliferation serves great utility in test-labs. Plant Tissue-Cultures are easy to manage comparatively.
Progeny is considered as an importent charechterstic of life, the other characterstics being the metabolism, lrritability and Protoplams, Science takes all the four as confirmatory means for presence of life in any body.
The whole living world is divided into three kingdoms for better understanding, the animal kingdom, the plant kingdom and the portists. Protists possess the protoplastic units and exhibit part of similarity with animals & part with plants. All the above three are further subdivided into distinct classes to study their members. Earlier to the knowledge of Tissue-Culture-multiplication, progeny was observed in each of them as follows respectively.
In Plants : By seeds, steams, leaves, roots, axillary buds, etc.
In Animals : By
Gemetal Fertilization resulting into fully formed young ones.
Laying of eggs from which young ones appear.
Laying of germ fragements which change form to larva, pupa, intermediary stages in which the form outgrows totally into a different shape.
In Microbes : By simple method of cell division, budding, asco-sporing, sporulation, haploidy, lysogeny and replication.
Tissue-Culturing is totally a different process of progeny in which growing germ cells are separated in such a way that the resulting cell aggregates on multiplication give out fully grown independent units of life, with `Knower' present in each of them. Even that `Knower' cannot be missed in the minutest of the viruses and rickettsae

Jaina thinkers

Realising the importance of soul, the `knower,' critically thought upon the question of life existing in this universe and categorised the total domain of living beings under their utter feeling of compassion, realising the sufferings of each type of them. They realised that the universe is composed of six basic, ever-constant components in which the matter is only one out of the other five non-livings (matter, medium of motion, medium of hinderence, space and time) while souls as the sixth component possessing the capability of knowing. And also that no other components but only soul and matter can enter into bondage to take a Form or Paryaya under the compelled forces of Karma to appear as living entity, not left free to choose parents but karmas to direct and throw them to parents to face the consequences and effort for betterment, therby, if at all possible as the most capable creature to improve the next birth. Hence, to simplify the vast knowledge, they symbolised Swastic (See Figure), in which four Gaties of the tabooed souls are displayed. Major groups of living beings were shown at four arms of the Plus sign. The up-lying arm denoted the heavenly surviving creatures as mere spirits in the universe with invisible bodies. The down-facing arm denoting the vast number of utter sufferers of hell for their ill deeds. The horizontal two lines leaving the creatures of visible world divided into two groups-humans at one side and rest all the other the other side as Tiryanca, helplessly facing odds all the time and fearing for their survival. Soul being equipotent in all with mere difference in form of corpor tabooed, but mortal, setting the soul free to take another Gati and revolve in Cakra (cycle) in this mortal world of illusions. The enternal souls are the free souls, up, beyond the Swastic or Cakra and called to follow the non-vigraha Gati, This simple Swastic symbol is an auspicious sign at each ritual of the EAST reminding humans their status in the universe and alarming them to care for their deeds to safeguard the next awaited birth, so as to behave like a perfect human, perceiving the pain of other living beings. The second thing that the Jaina thinkers thought was the Form or Corpor of living beings.
As to how it appears (the birth/Janma) ?
Where it appears ?
The environment of the Yonisthan ?
With what capabilities (to enjoy or to suffer) ?
Perceptive capabilities ? (Number of perceptive senses).
With what facilities ? (Virtuous of Sinful) S ubha, As ubha, S uddha ?
Realising soul as the `Knower' when Pure or Mundance, as a Corpor of a living being the thinkers reaalised that the two faculties of Soul and Corpor function in fact, separately all the life though they appear in coodination. The Corpor functions depending upon Prānas (one to ten, Life-Fluid of protoplasm, Respiration, Anabolism, Catabolism, the Form and the five perceptions) possessing the vatal energy, (Soul / Knower) under the tention of Karmas to face the consequences. Minimum three Prānas were considered to be necessary for life. Once the Karmas give the lead, the soul, under low tention combines with the respectively deserving molecules and takes a form or Corpor to reappear in the world. This appearnace is called as birth of Janma.
While modern science cells any body-unit as living `If irritability persists'. according to Tattwarth sutram उपयोगो लक्षणम् (2/8) or responsiveness means a living being has to be identified by its availability of attentiveness (psychoreceptors) to show response (first sensation and then response) because the soul/the ``knower exists there. Modern science cannot define what knower but relatives the quality of that knowered the body as responsiveness. Further, संसारिणो मुक्ताश्च (2/10) The soul exists either tabooed in the corpor or else free as in eternity. The corporly being have either mind or no mind to command Soul and Corpor समनस्कामनस्का: (2/11) and can be non-mobile or mobile संसारिणस्त्रस स्थावराः (2/12). All the living being having single perception are immobile types e.g. plants microbes पृथिव्यप्तेजो वायु-वनस्पतय: स्थावरा: (2/13). Rest other mobiles are called as Tras and keep moving to save their lives or in search of ease., Tras possessing 2,3,4 or even 5 perceptive senses. Science takes into consideration the role of these perceptions for reponsiveness but could not pay attention to the knower which perceives & shows response. Perception beings the criterion of corpely life the mono sense perceptive living beings include plants, microbes, crystals, living entities in earth forms (minerals, air, fire, water, vegetative cells and the Tissue Cultures) which may float in the nutritional fluids, water or suspended to float in air resting on soil particles. The bi-sense perciptives are the creatures of non-vertebrate types e.g., caterpillar, helminths.
The tri-sense perceptives are ant-like creatures.
The tetra-sense perceptives are bee/flies/mosquito type creatures.

The penta-sense perceptives are the vertibrates

In all making 84,00,000 types of living creatures.
While all the aforesaid five classed creatures are considered at one arm of the Swastik, humans alone are kept at the other arm for their alert reasoning and most capable mental and cerabral activities. All religions have mantained thus the supremacy of humans over the total survival beings.
The mode multiplication (janma) of all these creatures was reasoned and explained by the learned Jaina sages dividing them in three categories संमूच्र्छन—गर्भोपपादा जन्म (2/31). The uterine born (Garbhaja) resulting through combination of Gametes. They are further sub-divided as Jarayuja, Andaja, Potaja जरायुजाण्डज—पोतानां गर्भ: (2/33). Jarāyuja survive within a sac and are supported in the womb through an umbellical cord. Andaja are given in nature, in form of vital contents presented within a hard calcium core that grow up in due course of time under favouring environmental conditions and appear up as young ones, e.g., birds reptitles etc. Potaja are the creatures who soon after birth require care such as kangaroos.
The spontaneously appearing Uppadaja देव नाराकाणामुपपादा : (2/34). The non-uterine born creatures when face birth they are left away शेषाणां संमूर्च्छनम् ( (2/35) form parents in form of fertility material in the environments, which if favourable supports fertilisation adn thereby provisions of anabolic fragments from surroundings to support maturaing of the fertilised biosystem which undergoes various stages of changing forms, e.g., larva, pupa before appearance as young ones. These steps sometimes lead the young ones far away from their parents to take care of self for survivl, e.g., ants, fishes, frogs, etc......... औदारिक विक्रियिकाहाराक तैजस-कार्मणानि शरीराणि (2/36) The bodies are further classified as of five types Physical, Spontaneous, Food consuming, Energy form and Karmic. Living beings may carry simultaneously from one to four types of Corpors.

Since Tissue-Cultures grow in-vitro, non-uterine, assimilating anabolic fragments from environmental nutritional fluids gaining (temperature/oxygen) away from the parent cell they are also considered as Sammurcana types. Their examples were given as BEINGS growing from the cells of human body-cavities, surfaces and tissues e.g., armpit, groins, vagina, umbellicus, nasal and buccul mucosa, tubular inner linings e.g., gastrointestinal tract, lacteal sufaces, lungs and uterus etc., hence very close for responding to drug effect with receptors in.
Until Tissue Cultures were made it was impossible to realise as to how human cavities could give Sammurchan progeny of human type. But now we realise the Tissue Cultures made out of human cell linings have greater use in determining the effect and toxicity of drugs on human biosystem IN-VITRO. As per the code of conduct care is advised to be taken by house holders since the B.C. periods of safeguard Humans from unitended violence. Milk, classified as animal product is taken as a product of non-violence and a full natural diet given by ma Malian mothers; is taken as a vegetarian factor provided it is Pausterised (Made Prasuka) immediately after milking, else, if kept unheated at room temperature for longer it is considered unfit as vegetarian diet. The reasons beings given that as an animal fluid, milk-serum and proteins offer a naturally enriched medium for Tissue Culture (proliferation of Sammurchan a life) of cell lining given out by the lacteal vessels while milking. The curd from unboiled milk is also not acceptable since non boiling makes it unfit for consumption supporting the tissue culture growth in it.
Some plants for their multiple mode of vegetarian are called `Sadhāran’ while some other are called as `Pratyek’. The Jaina sages also critically explained the nine types of enviomments where life could proligerate सचित्त—शक्ति—संवृता: सेतरामिश्राश्चै-कशस्तद्योनय: (2/32). The Yonisthana being of wet, cold, closed, dry, hot, open and moist, temperate and semi-covered types, which show the deep vision of those sages, their vision to guide Humans for ever ahead which modern science till as yet is unable to achieve and realise.


Tattwarthsutram : Umaswami
Sarwartha siddhi : Pujyapada Devanandi : Solapur, 1839
Tattwarthaslokavārtiks : Vidhyanada-Nirnaya Sagara Press, BOMBAY, 1918