Book contents
- Frontmatter
- Contents
- List of illustrations
- List of contributors
- Acknowledgements
- Map: South Asia
- Introduction
- 1 Jains as a community: a position paper
- 1 JAIN IDEALS AND JAIN IDENTITY
- 2 Jain ideals and Jain identity
- 3 Somadeva Suri and the question of Jain identity
- 4 The role of the layman according to the Jain canon
- 5 Women and the reproduction of the Jain community
- 2 LOCAL JAIN COMMUNITIES
- 3 JAINS IN THE INDIAN WORLD
- 4 NEW JAIN INSTITUTIONS IN INDIA AND BEYOND
- Conclusion
- Glossary and pronunciation
- Select bibliography
- Index
4 - The role of the layman according to the Jain canon
Published online by Cambridge University Press: 07 October 2011
- Frontmatter
- Contents
- List of illustrations
- List of contributors
- Acknowledgements
- Map: South Asia
- Introduction
- 1 Jains as a community: a position paper
- 1 JAIN IDEALS AND JAIN IDENTITY
- 2 Jain ideals and Jain identity
- 3 Somadeva Suri and the question of Jain identity
- 4 The role of the layman according to the Jain canon
- 5 Women and the reproduction of the Jain community
- 2 LOCAL JAIN COMMUNITIES
- 3 JAINS IN THE INDIAN WORLD
- 4 NEW JAIN INSTITUTIONS IN INDIA AND BEYOND
- Conclusion
- Glossary and pronunciation
- Select bibliography
- Index
Summary
Josephine Reynell (1985b) has considered the practice of Jain laymen in modern Rajasthan, and has pointed out that there is therein a paradox between renunciation and ostentation, between the strictly ascetic renunciatory spirit of Jain doctrine and the opulence and wealth which is emphasised in its practice.
She points out that detachment from worldly phenomena is an essential step towards enlightenment. Such detachment is encapsulated in the principle of aparigraha, which is one of the five vows taken by laymen. She explains that this means non-possession, and it is taken as referring to the non-possession of both internal and external attachments, the former including pride, deceit, etc. Laymen have to follow fourteen principles of renunciation of external things, which she lists (1985b: 21), abstaining from or limiting themselves within various aspects of daily life, for example, food, clothing, adornments, etc. This code of behaviour is intended to lead to a situation where laymen would eventually wish to renounce the world and become ascetics.
The paradox which strikes her lies in the contrast between the goal of non-possession of wealth and goods, and the luxurious dress and life style of many lay Jains, especially on festival days. The same luxurious state of temples and shrines contrasts sharply with the emphasis on austerity and renunciation preached in those temples.
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- Chapter
- Information
- The Assembly of ListenersJains in Society, pp. 31 - 40Publisher: Cambridge University PressPrint publication year: 1991