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UPONATHA
193
of the month as suitable for pauşadha. The comentator Siddhasena. gapin explains this statement of Umisväti as implying that on aştami, caturdasi and pañcadasī, the pausadha is to be necessarily observed, while any other day is to be selected according to the convenience of the person concerned. The paușadha in Jainism is meant exclusively for the laity. In the Jaina Scripture, we find references to posahasāla, that is a place or hall set apart for performance of the pau şadha. A Jaina upasaka was required to fast on the day and live in posahasila like a monk abstaining from bath, powder, garlands and ornaments. He was also required to desist from all kinds of sinful activities and sit and sleep on kusa-grass-mats or wooden planks procured for the purpose. He was also expected to practise various meditational postures and remain awake as far as possible meditating on religious principles and the nature of self. Generally the pausadha was observed for one day. But one could be allowed to continue it for more than one day also.
In the Bhagavatísūtra” we find reference to a kind of pauşadha (bakkhiya-pasaha) when people went out and prepared food and drink and passed the day in merriments. But this type of pausadha was not considered religious. It was called pausadha perhaps because it was associated with the parva days, such as aşłami or caturdasi. It appears that the ceremonies, secular or religious, which were performed on bausadha or parva days were indiscriminately called pausadhas. And this explains the Anguttara reference to gopalaka-uposatha."
In Jainism two kinds of tapaḥ (austerity) is recognised, namely internal and external, each of which is of six kinds. Among the six kinds of internal austerities, the first is called prāyaścitta which has ten varieties, the second of which is called pratikramana meaning recoil from the sins committed. The second internal austerity is called vinaya which has five varieties, the fifth being called tapovinaya. This tapovinaya? includes six obligatory acts (avasyaka), namely sämāyika (the practice of the equanimous mood of mind), caturvimsatistava (hymns in praise of the twenty-four Tirthankaras), vandana (showing respects to the superiors), pratikramaņa (condemnation of the transgressions committed by the monk), pratyakhyāna (determination to give up all sinful and unmonkly activities) and kayotsarga suspension of physical movements accompanied by mindfulness). Our main concern
1. Uva, 1.79, p. 18. 3. Vide Infra, p. 193. 5. Ibid, 7.83ff.
2. Bhag, 12.1, p. 553a 4. Anag, 7.4. 6. Ibid, 7.60ff.
7. Ibid, 7.75.
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