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म. महावीर स्मृति-प्रथ।
distinct ftom Hinduism. For want of due recognision of Jain Law there has been transgression of Jain religion and culture.
Jain Shrāsakas ( Laity 1 e. TEST, ) also had to observe five Anuyratas and the Jain Munis five Mahāvratas They are Ahimsa (SVIEST,) Truth (e). Non stealing (अचार्य ) (प्रम्हचर्य) celebacy or स्वदारसतोप and the last परिग्रहप्रमाण to control our greed Out of the five Tan I shall say a word about this M (to observe a limit to movable property ) (Note - Sn O R Kirshoa charya in 'the cradle of Indian History' remarks - In the Jain Agamas there is embodied besides Darshan, Puran relatiog to these. From this tradition re understand that the Lord Rishabha alias Adi Tirthankara, Revealer of the Jain illumination is venerated in the Vaishnaya Agama.
The trinity of Nabhirāja, Lord Rishabha and Bharat Chakravarti fraternal status with Uttān-Pādarāya (58119reTra) the father of the exemplar of Vaishnava devotion Dhruva This proves the historical personage and bes antiquity prior to Vedic period
Jain Shrāwak ( TECT ) bas to put some limitation as regards the ownership and possession of immoveable and moveable property and other things Thus unreasonable and vast accumulation of property is not allowed and it is totally against the spirit of Jainism.
Jains recognise the principle of promogeniture and also of Gains of Science i. e, learning. If a Jain cats flesh or fish he 18 deprived of his share of inberitance. Under the present system Jains have in a course of law first to prove custom and then and then only they have got decrees by proving that usage at the heavy expenditure, time and trouble. Monogamy is acceepted with certain exceptions. The present lamented position of Hudu law being made applicable to Jain has arisen oing to shcer ignorance of the Jain las given or ratber kept hidden in the Jain Texts but not Jain law scriptures are available both in Hind! and English and the necessity of codifying Jain law is obvious and just. Besides it is gratifying to aote that the Jain Succession Act III of 1927 has been made applicable to the Jains in the Madras Presidency.
It is therefore strongly and rightly claimed that somebody or some Jain M. L. A. should bring a resolution for the adoption of Jain Code and get the same passed in the Legislative Assembly. I aball be glad to undertake the work of codifying the Tain Law based on Jain scriptures and modern customs in codial harmony with the essential theological and moral teaching of Jainism and submit the same for necessary action to any scholar interested in the advancement of Jainology i e. equality.
To summarise, I shall show some points of basic dtfference : Adoption Succession.
