________________
An Advocate of Eve-Salvation
85
vastunah, sva-kāryam aksipat katham iva parama-purusārtham
nāpahānād iti / 29. Vrddha-Cāņakya, 1.17: Strīnāṁ dviguņa āhāro lajjā cāpi catur-guņā/
Sāhasaṁ sad-gunaṁ caiva kāmaś cāsts-gunaḥ smrtaḥ//; J.C. Jain, op. cit., pp. 245-246; See also Bhartphari, śrngāra-sataka; Amitagati,
Subhasita-ratna-sandoha. 30. J.C. Jain, loc. cit., Pañcatantra, 1.202. 31. J.C. Jain, op. cit., p. 250; aupapātika-sūtra, 3.8, pp. 167–168. Here the
author of this paper confesses that he could not trace the source of this concept and he has expressed a wish that he may be obliged if enlightened by somebody on the technical significance of the term apūrva-karaņa. In response to it, Dr. V. Venkatachalam has added the following note: This term along with its two concomitant concepts Yathā-pravrtta-karana and A-nivrtta-karaṇa are briefly adverted by Dr. Ramjee Singh in Section IV of his paper, which is included in this volume. He describes these on general lines as the triple processes of spiritual advancement. For greater details, the two texts referred to by him in his footnote 40 may be perused. In fact, the term Apūrva-karana is clearly explained by Haribhadrasūri himself in his Lalita-vistarā, the very text studied by the learned author of this paper for his present theme of eve-salvation. Vide śloka 8 and its explanation under
Sāmarthya-yoga, where the two stages of Apūrva-karana are explained. 32. Ibid., p. 250. 33. Ibid., p. 250, fn. 3; Jambū-dvīpa-prajñapti, 3.67; Uttarādhyayana-tīkā,
18. p. 247: Cakka, hatthi, assa, mani, itthi, etc. 34. Ibid.; cf. Jñātā-dhamma-kahāo, 8; Kalpa-sūtra-tīkā, 2, pp. 32-42.
