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APPENDIX B.
The Jaina and Hindu conceptions of the universe and of man's life here below are essentially distinct; and a body of Law, which governs the external human conduct of a man as an individual and 26 8 member of an organised society, necessarily takes its color from the religious belief and the philosophical depth and intensity and clearness of the Theology and Metaphysics to which the society subscribes. There are four principles or bedrock pillars on which Jainism claims to rest. The first is Ahinsa, hurt no living being on any account. The second is, the soul's capacity to evolve is unlimited, in fact, it reaches to the stage of godhood itself. The third is, the universe is eternal, ancreated. In it, it is the duty of man to evolve the soul to its highest pinnacle of power and purity; and that, therefore, the soul itself is responsible for the entire pain and pleasure with which life bristles. There is no God to create or destroy the world, nor to pnnish or forgive you. The fourth is: Daya, compassion. To the best of your capacity serve others, i, e., help them in the onward and upward progress of their souls.
These four principles, hurt none (Ahinsa), serre all (Daya), Dirinity of man and Eternity of the Universe, in their inner meaning and eternal application, constitute Truth, according to Jainism. The principles on which rules of Jajna Lavys are based, are derived from considerations which themselves are guided by these ultimate principles of faith and conduct. And being drawn from the very heart of things in the Light of Eternity, these four 'may be claimed to be the basic principles of universal jurisprudence. Jaina Theology and Metaphysics thus do splendid service to Jaina jurisprudence in giring it the one central idea-Dharma, embodying truth and duty in one which the ideal jurist is for ever seeking in the soul of the rules of positive law. Starting from this clear point of view, the evolution of Jaina Larr cad proceed along the sure lines of
