The puzzling redactorial mosaic presented to us by the first Śvetāmbara canonical text, the Āyāraṃga (“The Section on Conduct”), and particularly the Bambhacerāiṃ, or “The Ascetic Life” (Skt. brahmacārya), the first collection, or...
moreThe puzzling redactorial mosaic presented to us by the first Śvetāmbara canonical text, the Āyāraṃga (“The Section on Conduct”), and particularly the Bambhacerāiṃ, or “The Ascetic Life” (Skt. brahmacārya), the first collection, or suyakkhaṃdha, is an ideal place to look for the diverse, divergent, disconnected, and often difficult to understand instances of which what later becomes a scholastically regimented discourse on time is left unregulated presents itself as a dimly visible constellation of times. This chapter, building on some of the author’s earlier work on the emergence of time as a central and more unified category of Jain thought, will present a close reading of the way praises, exhortations, and prescriptions directed at Jain religious agents, reveal that the linguistic experiences of punctuality or lateness, persistence or evanescence, insistence and deviation, seriality or repetition are ways to orient the monastic performance towards āyāra (Skt. ācāra), or right conduct, in other words instructing in how to properly know what later texts may end up calling time.