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Studies in Haribhadrasuri
But, the persisting objector further argues that even if her conduct is good, she is impure physically.30 He gives more importance to physical purity than that of the conduct (śuddhācārā ‘py a-buddha-bandhir a-sādhvi). Haribhadra's reply to this is that there are some women who are physically pure. Such parallel thoughts are found in the Jaina canonical literature. 31 Due to good actions in previous births, they can have a pure body without the oozing of the impurities like illsmelling sweat.
Again the objector argues that even if she is physically pure, she has no concern with the posterior birth. To this Haribhadra replies that women too are seen concerned with the other world and it is also seen that they have an attachment to the scriptures as well. Haribhadra, thus, proves that woman can attain salvation. Argument 7: She is not antagonist to apūrva-karana The objector argues that, taking for granted that woman has the instinct for the action leading to salvation (sa-vyavasāya), if she has no motivation for actions leading to salvation (apūrvakarana-virodhinī), she cannot attain salvation. It stands to reason that if there is no motivation, she will not perform actions that may lead to salvation. Here the objector thinks that woman has no such instinct because she is constitutionally contrary to this type of instinct. Haribhadra replies to this that there is no contradiction between woman and apūrva-karana. It does exist in the woman genus too. None of the scriptures has negated its existence in woman (apūrva-karana-sambhavasya strī-jātişv api pratipāditatvāt). Argument 8: No nava-guna-sthāna-rahitā The objector claims that accepting for the time being that woman may possess the faculty of apūrva-karana, she is still devoid of the nine stages of virtues (nava-guna-sthānma), and hence she cannot attain salvation. Haribhadra refutes this argument on the ground that she is not devoid of the nine stages of virtue. They may exist in a woman. So, the argument does not hold water.
