Book Title: Sudha Sagar Hindi English Jaina Dictionary
Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar
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Darsanakriyā - asfallshell - is the wish originating from infatuation to see beautiful forms.
S - 6/4. Darsana (Sad)- Gyfa-(46) Six philo sphies, Buddha, Naiyayika, Sāṁkhya. Jaina, Vedānta and vaišeșika. Darsana mārganā - gpfa Arfon - conation soul quest. Darsana moha - GHHTE - Faith deluding Karmas. Darsana moha ksapaka - दर्शनमोह क्षपक - The destroyer of faith deluding karmas. Darsana mohani ya - Gimulee - Conation soul quest. Darsana moha - GEPAHTE: - Faith deluding Karmas. Darśana mohan iya - Gafmeita - Faith deluding karmas, Right belef deluding karma, Spiritual stupidity. Darsana upayoga - 4367-3441 - Vision attention. Darsana vinaya - Ghi fata - Reverence to faith. Darsana vinaya- ta farty - Belief in the nature of reality without doubt etc. is reverence to faith. S-9/23. Darsanavarana- दर्शनावरण - Percep tion covering karma, Faith. deluding karma, Vision screening. Darsanavisuddhi - दर्शनाविशुद्धि- Purity of right faith. Darsana visuddhi - Gofafaglice - Pu- rity of faith. Faith in the path to liberation characterized by detachment preached by Lord Jina is purity of faith, which has been described already. It is characterized by eight qualities, free-
dom from doubt, freedom from worldly desire, freedom from revulsion, freedom from superstitions, development of one's spiritual capacity, ensuring steadiness of right faith and conduct in Others who are prone to swerve from the path, Joy and affection towards the right path and those following the path and propagation of the true path.
S-6/24. दर्शन और ज्ञान के युगपत् अथवा अयुगपत् होने के विषय मेंमतवैभिन्न (Controversy of successive and simultaneous occurrence of conation and knowledge). Regarding the occurrence of conation and knowledge in an imperfect person, the Jaina thinkers are unanimous, in as much as all of them admit the impossiblity of the simultaneous occurrence of apprehension and comprehension in an imperfect being. But in respect of the case of a perfect (omniscient), there is a controversy among them. Umāsvāti, Kundakunda, Akalamka and Vidyānanda are unanimous as regards the simultaneous occurence of conation and knowledge in the omniscient. Kundakunda has said that conation and knowledge operate simultaneously (Niyamasāra verse (159). Jinabhadra sees some inconsistency in the above view and holds that conation and knowledge are successive in the omniscient also. The argument in support of the view is that no two conscious activities can occur in the same soul simultaneously
(Višeşā-verse 3096) Brahmadeva solves the difficulty by admitting two distinct attributes of conation and knowledge in Jainism. The self knows itself by the conation at
