________________
Who is the Author of the Pañca-sūtra?
129 (xi) The context of the two sentences ‘ņa didikkhā akaraṇassa' and 'ņa sahajāe ņivitti°50 incorporated in the fifth Sūtra exactly corresponds to the following two verses of the Yoga-drsti-samuccaya:
Didrksādy-ātma-bhūtam tan mukhyam asyā nivartate / Pradhānādi-nater hetus tad-abhāvān na tan-natiḥ//200// Anyathā syād iyaṁ nityam eşā ca bhava ucyate / Evaṁ ca bhava-nityatve kathaṁ muktasya sambhavaḥ//201//s1
(xii) It is hereby my belief that the first employment of the term 'didrkså' in the Jaina literature are to be seen in the works of Haribhadrasūri. Thus, the term is employed: (a) in the verse 200 of the YDS quoted above; (b) in ‘didrksādi-nivrtyādi-pūrvasūry uditam tathā' in vs. 489 of the Yoga-bindu;52 (c) in the phrase 'evañ ceva didikkhā' in the 16th verse of the second Viņšikā of the Vimsati-vimśikā. The traditional reading 'evas ceva ya 'didikkhā which has been accepted by Prof. K.V. Abhyankar is incorrect and inconsistent. It is only if we adopt the reading ‘didikkhā' here that it becomes correct and consistent everywhere;53 (d) in the 8th verse, viz., 'Sāmarthya-yogato yā tatra didrkṣety asanga-śaktyādhyā / Sā’lambhana-yogah//54 of the 15th Sodaśaka of the Sodaśaka-prakaraṇa (SP). Here the term does not mean what it is supposed to in other treatises. It is used here in the sense of Ālambana-yoga, consistently with its etymological interpretation ‘drastum icchā'. Now, we find that Ācārya Haribhadrasūri has employed the term 'didrkṣā' in the sentence ‘ņa didikkhāa-karanassa'5 of the Pañca-sūtra in the same sense as he has used it in the above-mentioned three works, except the Sodaśaka-prakarana. Thus, we see here how intelligently has Haribhadrasūri employs the term which has a technical sense according to the Sāňkhya school of Indian philosophy
(xiii) The term 'samantabhaddā', 56 employed in the fourth Sūtra of the Pañca-sūtra, appears to be a favourite one of
