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Book Review - Riches and Renunciation: Religion, Economy, and Society among the Jains

Vol. 30 · No. 1July - 1995pp. 19–22English

Summary

This review summarises James Laidlaw’s book “Riches and Renunciation: Religion, Economy, and Society among the Jains.” The reviewer notes that Laidlaw’s work joins an expanding body of sociological studies on Jainism and that it complements earlier classics by Vilas Sangave and Balwant Nevaskar. Laidlaw conducted fieldwork in Jaipur between 1984 and 1990, living among the Khartar and Tāpa Gaccha households. The book analyses how lay Jains practise ascetic routines, organise identity and relate to their renouncers. Despite forming less than one‑half of one percent of India’s population, Jains have played a disproportionate role in trade, industry and commerce since ancient times; in Jaipur, many Jains are active in the diamond trade. The reviewer observes that lay Jains rarely flaunt their wealth and practise non‑attachment (aparigraha) while still engaging in commerce. Laidlaw’s study explores the tension between riches and renunciation and how ascetic ideals influence lay practices such as vows, fasting and gift‑giving. It also examines how householders relate to monks and the broader Hindu community. The reviewer notes that the book is rich in detail, sympathetic to its subjects and highlights practices like the anuvrat movement that bring asceticism into lay life. Some minor criticisms are mentioned, including typographical errors and inconsistent use of diacritical marks, but overall the reviewer concludes that Laidlaw’s book is an excellent contribution to understanding Jaina ethics and the social lives of lay Jains.

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Conclusion

By analysing wealth and renunciation in the Jaipur Jain community, Laidlaw demonstrates that ascetic ideals can coexist with economic success. The reviewer sees the book as a valuable sociological study that deepens our understanding of how Jains negotiate prosperity and piety within a modern urban setting.

Key passages

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  • “The demands of Jain asceticism”, points out Laidlaw, “have a pretty good claim to be the most uncompromising of any enduring historical tradition; the most aggressively impractical set of injunc-tions which any large number of diverse families and communities has ever tried to live by” (p.7).”
  • “the self that Jainism proposes for its followers to make of themselves is fragmented and incomplete, torn between conflicting ideals and focused ultimately on an impossible one” (pp. 20-21).”
  • “‘Jainism is the most difficult religion. In fact it is impossible’ (p. 27) not only in prohibited foods (chapter 7) but also in lay vows (chapter 8), necessary duties (chapter 9), fasts and fasting (chapter 10) and gifts and gift-giving (chapter 13).”

Works cited in this article

  1. Jaina Community : A Social Survey (Bombay, 1959; rev. ed. 1980)
  2. Capitalists without Capitalism: the Jains of India and the Quakers of the West (Westport, 1971)
  3. Organizing Jainism in India and England (Oxford, 1992)
  4. The Assembly of Listeners : Jains in Society, edited by Michael Carrithers and Caroline Humphrey (Cambridge, 1991)
  5. Annals and Antiquities of Rajasthan, 1829-32, vol. 1, pp. 413ff.

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