The Antiquities of Orissa v2.c16.116.3

v2.c16.116.3

The Pali being anterior to the Prākṛt, cannot accept the first branch of the alternative, except on the supposition that *ariha* is an irregular archaic form [18] which has survived in the Indian Prākṛts, though replaced by a regular derivative in Cingalese Pali. The second may be objected to on the ground of its not being a received interpretation, and opposed to the opinion of the commentators on the Jain Gāyatrī, which evidently is an elaboration of the salutation under notice. In Buddhist works, the carnal passions typified by Māra are the great enemies of mankind; they are ever in the way to salvation, and frequently denounced as “the enemy”, (*ari*) and those who have by the practic of self-control, penance, and devotion, overcome (*hāntā*) them are the noblest among men, and salutation to them, along with "spiritual instructors", *uvahyānam*, Sanskrit *upādhyāyebhyaḥ*, "those who regulate our religious service", *āyariyānam*, Sanskrit *āchāryebhyāḥ*, and "those who have become perfect", *sidhānaṁ*, Sanskrit *siddhebhyaḥ*, would by no means be inappropriate. The greatest feat achieved by Śākya was his success over the allurements of Māra, whence his name Mārajit and none can be an *arhat* who has not completely overcome his passions, and the epithet, whether derived from *arha*, to be worthy, or *ariha* the destroyer of the enemy, would imply the *arhats*, and the result, therefore, in either case would be the same. The sense of the second clause is obvious enough.