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APPENDIX B.
105
Jaina Letr Books are no authority, because they never have been cited in Courts of British India. This is rather a pointless argument. Strictly, on a point of principle, it is as reasonable to exclude a witness of custom on the ground that he had never appeared before a Court of Law where that castom has been in dispute. It Tould seem that the existence and authority of separate Jaina Lat Books Tere recognised so far back as 1833, in Gorindnath Roy v, Gulabchand, 5 Sel. Rep. 8 D. A. Cal., page 276 : “ According to Jaina Sastras, a sonless widot may adopt a son, just as her husband,” c., in any case the virginity of their citation can certainly be no objection either to the admissibility or relevancy or Treight and authority of the sacred Lar Books of the Jainas. Because a helpful light has been withdratin so far from the Conrts of Justice in British India, is absolutely no reason thy we should refuse to see in that light if it is offered to us. Not eren the remotest suggestion, much less any express allegation, is made against the genuine character of the books cited or against the authentic antiquity of their authors. There is reliable and unbiassed eridence of leaders of the Jaina conmunity which shows in that an undisputed and universally supreme position these books are held by all Jainas. These books are Tardhamina Niti, Arhana-Niti and Bhadrabahu Samhita.
I shall take ap these books one by one and discuss, first, its age and authorship, and, secondly, the text bich the book lays down for the decision of a case like the present one.
Vardhamana Niti-It Tas Tritten about Samvat 1068, i.e., 1011 A. D. The author Tas an Acharya, Amitgati, who lived in the time of Raja Manja. He as the pupil of Madharasena,
*This account is based upon the 4th report of'operations in search of Sanskrit Manuscripts in the Bombay Circle, April 1886 to March 1892, by Professor Peterson, Extra No. at Page 9.
