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kings, etc.) as there are of Buddhist kings such as Asoka, even of some Muslim rulers (like Akbar) and the British government. This loyalty towards ruling authority as such has enabled the Jainas to ply their rich trade and attain immense prosperity throughout their history. It was essentially this loyalty, prosperity and piety that had misled a British missionary to write of them as ideal converts so optimistically and temptingly :
"There is a strange mystery in Jainism ; for though it acknowledges no personal God, knowing Him neither as Creator, Father, or Friend, yet it will never allow itself to be called an atheistic system. Indeed there is no more deadly insult that one could level at a Jaina than to call him a năstika or atheist. It is as if, though their king were yet unknown to them, they were nevertheless all unconsciously awaiting his advent amongst them, and proudly called themselves royalists. The marks which they will ask to see in one who claims to be their king will be the proofs of Incarnation (avatāra), of Suffering (tapa) and of the Majesty of a Conqueror (Jina). But when once, they recognize Him, they will pour out at His feet all the wealth of their trained powers of self-denial and renunciation. Then shall He, the Desire of all Nations, whose right it is to reign, take His seat on the empty throne of their hearts, and He shall reign King of Kings and Lord of Lords for ever and ever." (concluding words of Stevenson, 1915:298)
Jaina Ethics and Occupations
The ultimate goal of the Jainas is the attainment of kaivalya. This is seen as "integration, the restoration of the faculties that have been temporarily lost through being obscured... All beings are intended to be omniscient, omnipotent, unlimited and unfettered... The aim of men must be to make manifest the power that is latent within them by removing whatever hindrances may be standing in the way". (Zimmer 1956 : 254-55) These hindrances involve the stoppage of influx of the bad karmic matter that stains the jiva "life-monad' (known as samvara), and the cleansing of already existing stains on the jiva by producing good karmic matter (known as nirjarā). Under Jainism this goal can only be attained after renunciation and the practice of ascetic life. Thus, the system gives primacy to the monks and only a secondary position to the laity. The monks are expected to live by the five cardinal vows of non-injury, truth, not taking what is not given, chastity, and nonpossossion. (cf. Stevenson 1915: 234-38)
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