Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 206

UPOSATHA
similar to that of the Jainas. The Patimokkha was recited on the uposatha day and was in due course identified with the latter, though the identification was never complete inasmuch as we find uposathas performed on other days and for other purposes as well, as mentioned above. As regards Jainism there was no occasion for identifying pratikramana with pausadha which was left exclusively for the laymen.
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It has already been stated that upavasatha stood for a fast-day and the fasting was observed on the purnimi and amavasya. It appears that purṛima and amavasya were in due course recognised as upavasathu or fasting days, and thus there was a kind of necessary association between upavasa and the purnima and the amāvāsya days. Consequently purnima and amavasya came to be designated as upavasatha days. Various religious sects accepted the uposatha day as specially suited date for religious observances, fasting being one of their essential features. This is perhaps the reason why we find the word upavasa necessarily associated with pauṣadha. The Buddhists were not in favour of such fasting and so we find Pali uposatha never associated with upavā sa
(d) Conclusion :
It is almost certain that the uposatha owes, in some form or other, a pre-śramanic origin. Pt. Shri Sukhalalji Sanghavi also holds the same opinion which is manifest in his following words:
"There is no material before us for determining how one tradition influenced another a thousand years ago. Nevertheless we may venture to observe that the upavasatha (fasting) in the Vedic tradition was considered to be the means of acquisition of a pleasant con dition (heaven ?). In the Śramanic tradition on the other hand uposatha1 or posaha was regarded as the instrument of the good (salvation). Viewed from the course of evolution it is found that the conception of the good (blessed condition) has come about among mankind after that of the pleasant. If this be true the custom of upava sa (fast) or posaha in the Śramanic tradition however ancient it may be, must be held to bear the impress of the fasting ceremony of the Vedic cult of sacrifice.""
One point more which may be gathered from this study is that the Buddhists were the last to adopt this practice, firstly, because they
1. The uposatha ceremony in the Buddhist tradition did not include fasting though it might be the original content of it. 2. Translated into English, cf. DC, II, p. 107.