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Jaina Pāribliāșika Sabdakosa
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See-Pravrajyā, Sāmāyikacāritra.
the uncovetable one. istasamyogā'niştanivrtterāhlādaḥ sukham. tadviparyayo duḥkham. tasyälhādasya viparyayo glänirduhkhamabhidhiyate.
(Jaisidi 9.22, 23 Vr)
Dipaka Samyaktva The world-view of a person who himself is Mithyadrsti (one, possessed of perverse faith or deluded world-view), devoid of the faith in the Tattvas (categories of truth), but who induces the enlightened world-view in others (through his speaking power). (Dipaka Samyaktva, though literally connotes enlightened world-view, is, in fact, deluded world-view). yattu svayam tattvasraddhānarahita eva mithijādrstih parasya dharmakathādibhistattvasraddhänam dipayatyutpādayati tatsambandhi samyaktvam dipakamucyate, yathā'rgāramardakādinām, idam samyaktvahetutvāt samyaktvamucyate, paramārthatastu mithyātvameveti.
(ViBhā 2675 Vr p. 142)
Duḥkhaśayyā The psychic state which creates the unblissful state of mind (or discomposure) in the ascetic life on account of lack of faith and the like. duhsthacittatayā duhsramanatāsvabhāvāh pravacanāsraddhānaparalābhaprarthanakāmāśamsanasnānādiprārthanavišeşitāh prajñaptāh.
(Stha 4.450 Vr Pa 235)
Duhsvaranāma A sub-type of Nāma (body-making) Karma, the Udaya (rise) of which is responsible for making the natural voice of the Jiva (living being) disagreeable/unmelodious. yadudayāt svaraḥ śrotiņāmapritaye bhavati.
(Prajňa 23.38 Vr Pa 474)
Diptatapasvi Practitioner of shining austerity-The stamina of body, speech and mind of such practitioner goes on gradually increasing even when he is engaged in continuous fasting for a long period. There is no foul smell from his mouth; instead, his respiration is fragrant like lotus and his body does not diminish in effulgence. mahovapāsakarane'pi pravardhamānakāyavārmānasabalāh vigandharahitavadanāh padmotpalādisurabhinihśvāsā apracyutamahādiptisarīrā dīptatapasaḥ.
(Tavā 3.36)
Durgati Deteriorated reincarnation-Obtaining reincarnation in miserable Gati (2) (realm of mundane existence); that Gati in next life, wherein the Jiva (soul) meets with deteriorated conditions with respect to happiness, virtues etc., e.g., Narakagati (hellish/infernal realm), Tiryancagati (sub-human realm) and Manusyagati (human realm). tao duggatio pannattāo, tam jahă-şeraiyaduggati, tirikkhajoniyaduggati, maņuyaduggati. duştā gatirdurgatirmanusyāņām durgatirvivakşayaiva tatsugatirapyabhidhāsyamănatvād.
(Sthā 3.372 V? Pa 137)
Dirghakāliki Samjñā The cognitive faculty of mind through which the Jiva (soul) is capable of prolonged (and linked) contemplation of past, present and future. iha dihakäligi kāligi tti sannā jayā sudiham pi. sambharai bhūyamessam cimtei ya kihaņu kāyavvam..
(ViBhā 508) See Mana
Duḥkha Unhappiness1. The Pāpakarına (inauspicious Karma-pudgala (material cluster quâ Karma)) committed in the past, present and future. pāve kamme je ya kade je ya kajjai je ya kajjissai savve se dukkhe.
(Bhaga 7.160) 2. The feeling of gloominess (or mental agony) generated on account of separation from the covetable person (or object) or meeting up with
Durddhara Mati A type of Dhāraņā (mati) (perceptual cognition in the form of retention); to retain that in mind, which is too much difficult to retain, being profound being profound on account of the Naya (non-absolutistic standpoint) and Bharga (permutation and combi-nation). ....dhāranamati....duddharam dhareti. (Stha 6.64) ....duddharanayabhargaguvilattā..
(VyaBhā 4110)
Durnaya Pseudo-naya-That view-point, which is abso
