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( 11 ) two sects, were altogether different. Similar is the reference made in Hanuman-Nataka: There Rama is spoken of as one whom the Jains call Arhat and whom the Buddhists call Buddha,
aterar sfa gætu qZA:
e fantegantua tatii (e it. )
Varaha-Mihira further tells us that the images of Buddha and of the Deva of the Arhatas, i. e., the Jains should be differently constructed.
par ats: Cars: qua aferi feratet स्तरूणीरूपवांश्चकार्योऽहंता देवः।। (४५ श्लोक ५८ प.)
पद्मानित कर चरणः, प्रसन्न मूर्तिस्मुनी चकेशव ॥ पद्मासनो ofae:, faâa gaat acak(88 19.45).
In Bhagavata Buddha is spoken of as the founder of Buddhism and the Digambara Rishi Rishabha as the author of Jainism. But the most important testimony that the Jains and the Buddhists were different is recorded by the Rishi Vyasa or. Badarayana, the author of the Shariraka Mimamsa and the Mahabharata. That sage, as I have said before, criticises the Jains in Sutras 33-36 of 2nd Pada: of 2nd Adhyaya. He also criticises the. Budo dhists in Sutras 18—32. In: Mahabharata the Jains and the Buddhists are spoken of as distinct. There is a reference in this ancient monument to many religions in Anugita of the Ashvamedha Parva, and the Jains and the Buddhists are two of them. See Anugita Adhyaya 49, Shlokas 2–12. I quote here
