Nina van Gorkom

> Vata: yes, practice. Expositor (II, p. 458) explains: <'By mere rule of

morality':-by ascetic habits called 'bovine,' etc. 'By rule and ritual': -by
both. ..> And Co to D. III, no 24: kukkura-vatiko: samaadinna-kukkura-vato
sunakho viya ghaayitvaa khaadati.. etc. He eats like a dog. (samaadinna:
samaadiyati: take upon oneself).paraamaasa: as far as I understand, paraa:
onto, over,
paaramasa: touching,
seizing.
***
Pali "vata" is equivalent to Skt "vrata". Thus, though a
Theravadin-style gloss may differ a little, in sources familiar to me, a
"vrata" often implies more than "practice". It connotes "a vowed ascetic
observance" -- the "vowed" part is important -- undertaken for the purpose
of purification to attain liberation in this lifetime.
Vratyas or vratins (those who uphold a vrata) have a long history in
India, and are mentioned as far back as the Vedas as a somewhat mysterious
category of religious ascetics who were probably not brahmins. Though
perhaps not directly relevent to the later use of "vrata / vata" in Buddhist
texts, it might be of interest for group members to know a little more about
them. The vratyas feature in Book XV of the Atharva-veda, though most of
their hymns are difficult to understand. The vratyas did not belong to
orthodox society, but had their own customs and values: they engaged in
nomadic wandering in groups, mainly in NE India, travelling in carts which
they also used as sacred altars, though some travelled alone.
They seem to have spoken the same language as the "aryans" but were
viewed as outcasts by the orthodox Brahmins who did as much as possible to
obliterate the sacred lore sacred lore of Vratyas. Vratyas had special
connection with Magadha amd seem to have had some relationship with the
ksatriya class. The vratyas wore loincloths with red or black borders, and a
red turban-like headdress, and silver necklaces. They also carried a whip
and small bow without arrows as ritual symbols, and some think that they wer
e perhaps originally sacred military brotherhoods. They worshipped Rudra
(later merged with Siva), and were accompanied by professional bards and
women (pumscali - "man-mover"). They seemed to have performed sexual rites
at their midsummer ceremony, the Mahaavrata. They were also renowned as
experts in magic and apparently also practised pranaayama and other
austerities. Some scholars think that they were the progenitors of Buddhist
and Saivite Tantra.
In later Indian religious socitey, a vrata can be undertaken for a
set period such as six months or longer or for one's lifetime. FYI, here
are some of the vratas mentioned in the YBS: kukkura-vrata (dog vrata),
nagna-vrata (naked vrata), bhasma-vrata (ash vrata), go-vrata (cow vrata),
nakula-vrata (should mean "mongoose" but curiously both C and T have "oil
and soot" vrata). In a strictly Buddhist context, siila-vata / `siila-vrata
are acceptable, indeed desirable, but the problem arises when one clings to
(paraamasa / paraamar`sa) these as a sole means to liberation.

Best wishes,
Stephen Hodge