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INIIERITANCE AND PARTITIox.
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distinguish their lives and idcals from those of their Hindu brethren ? As to the first question, it is enough liere to remark that Jaina Law differs from Hindu Lar just where it would be expected tonamely, in the root priuciples of it. The Jaina and Hindu conceptions of the universe and of man's life here below are essentially distinct, and a body of Law, which gorerns the external lumau conduct of a man as an individual and as a member of an organised society, necessarily takes its color from the religious belief and tho philosophical depth and intensity and clcarness of the Theology and Metaphysics to which the society subscribes. There are four principles or bed rock pillars on which Jainism claims to rest. The first is Ahimsa, 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 god-lood itself. The third is: the universe is eternal, uncreated. In it, it is the duty of man to evolve the soul to its highest pinnaclo of power and purity; and that, therefore, the soul itself is responsible for the entire pain and plensure trith which life bristles. There is no god to creato or destroy the world ; nor to punish or forgive you. The fourth is : Daya, compassion to the best of your capacity, serve others, i. c., help them in the onward and upward progress of their souls.
