䷾既濟 63

(ㄐㄧˋjì ㄐㄧˋ jì) 

"Already Fording"

तीर्थंकर [tīrthaṅkara: literally a 'ford-maker'] (अरिहंत, जिनेन्द्र) a saviour and spiritual teacher of धर्म (धर्मी मार्ग) the dharma (righteous path). The word तीर्थंकर Tirthankara signifies the founder of तीर्थ a tirtha, which is a fordable passage across the sea of interminable births and deaths, संसार the saṃsāra (輪迴 lúnhuí). According to Jains, तीर्थंकर, a Tirthankara is an individual who has conquered संसार the saṃsāra, the cycle of death and rebirth, on their own and made a path for others to follow. After understanding the true nature of the self or soul, तीर्थंकर the Tīrthaṅkara attains केवल ज्ञान Kevala Jnana (omniscience/complete understanding or, supreme wisdom). The first तीर्थंकर Tirthankara founded जैन धर्म Jainism. तीर्थंकर Tirthankara provides a bridge for others to follow the new teacher from संसार saṃsāra to महावीर Mahāvīra (liberation).

महावीर (mahāvīra), from महा (mahā) +‎ वीर (vīra) महावीर • (mahāvīr) (indeclinable, literally) very brave, courageous

महावीर • (mahāvīr) m 大人/大英雄

महावीर Mahavira, 24th तीर्थंकर Tirthankara of जैन धर्म Jainism in the current अवसारपीपी Avasarpiṇī time cycle

🡺 an epithet of Hanuman, Synonym: हनुमान (hanumān)

🡺 an epithet of Gautam Buddha Synonyms: बुद्ध (buddh), गौतम बुद्ध (Gautam Budh)

तीर्थ "ford, a shallow part of a body of water that may be easily crossed" 濟

जैन धर्म Jainism ⁓ 既濟 (jì jì), "Already Fording"

जिन • (jin) from root जि (Ji) (to conquer) 

जिन • (Jina) m (Jainism) Jina, Arihant 🡺 Confer Arabic جِنّ‎ (jinn, singular جِنِّيّ‎ jinniyy): genie
        濟

• to cross a river; to ferry
• to help; to aid; to relieve
• to be of help; useful

"A Jain Painting on Cloth. India, Gujarat, 19th Century.

The 24 जैन तीर्थंकरों ने Jain Tirthankaras along with their cognizances arranged in rectangular niches forming the sacred syllable ह्रीं (Hrīṃ) which is repeated at the centre, one जिन Jina depicted at top left corner seated on a crescent moon; surrounded by floral borders; framed. 

ह्रीं यन्त्र

ह्रीं (Hrīṃ).—It is बीज मंत्र  a seed mantra. It represents invisible sound, infinity and divine energy of all tīrthankaras. While meditating ह्रीं hrīṃ one experiences sublimating of 24 तीर्थंकरों tīrthankaras.

ह्रीं Hrīṃ is माया the Maya or illusion बीज bija or बीज मंत्र seed mantra. मंत्र "ह्रीं" the mantra Hrīṃ to the Sun and the Goddess also increases पित्त Pitta, but not in a harsh or overt manner.

मंत्र "ह्रीं" the mantra “Hrīṃ” helps calm our minds and also gives us warmth, psychologically and is also said to be माया-बिजा the Maya-bīja or बीज मंत्र  the seed-mantra that increases illusory powers or energies of the great Goddess. It also relates to our emotions on a deeper level.

24 जैन धर्म तीर्थंकरों Jain Tīrthankaras (from Jaipur circa 1850)

12 pairs of cranial nerves

जिन or तीर्थंकर (Jain Prakrit: Arihant, Sanskrit: अर्हत् árhat, “worthy of worship”, árhat "conqueror" 羅漢 (luóhàn) short form of 阿羅漢 āluóhàn) is जीव a jiva (creature/soul, or आत्मन् Atman, soul) who has conquered inner passions such as attachment, anger, pride and greed. Having destroyed four inimical कर्मन् • (kárman/因果報應) karmas, they realize the pure self. अरिहन्त Arihants are also called केवलिन्: kevalins—[from kevala] mfn. alone, one, only, (omniscient beings) as they possess केवलज्ञान: kevala jñāna (pure infinite knowledge). An Arihant is also called जिन a Jina ("victor"). At the end of their life, अरिहन्त the Arihants destroy remaining karmas and attain मोक्ष Moksha (जैन धर्म: Jain Dharm/Jainism: liberation) and become सिद्ध Siddha; "perfected one". अरिहन्त Arihantas have a body while सिद्ध Siddhas are bodiless pure spirit. णमोकार मन्त्र the Ṇamōkāra mantra, the fundamental prayer dedicated to पञ्च परमेष्ठी Pañca-Parameṣṭhi (five supreme beings), begins with णमो अरिहंताणं Ṇamō Arihantāṇaṁ, I bow to the Arihants or "obeisance to the arihants".

केवलिन्, Kevalins — omniscient beings — are said to be of two kinds:

1. तीर्थंकर केवलिन् Tirthankara kevalī: 24 human spiritual guides who after attaining omniscience teach the path to salvation.
2. सामन्याकेवलिन् Sāmānya kevalī: Kevalins who are concerned with their own liberation. (cf. सामन्यतः {samanyata:} = 常 as usual, commonly, but [adverb])

According to Jains, every soul has the potential to become अरिहन्त an Arihant. A soul which destroys all कषाय kashayas or inner enemies like anger, ego, deception, and greed, responsible for the perpetuation of ignorance, becomes अरिहन्त an Arihant.

The hand symbolizes अहिंसा ahiṃsā, धर्मचक्र the wheel dharmachakra, the resolve to halt संसार saṃsāra (transmigration).

जैन धर्म Jainism & 既濟 (ㄐㄧˋjìㄐㄧˋ jì), "Already Fording"

濟

to cross a river; to ferry

to help; to aid; to relieve

to be of help; useful

The main religious premises of जैन धर्म the Jain dharma are:

• अहिंसा ahiṃsā (non-violence),
• अनेकनावदा anekāntavāda (many-sidedness),
• अपरिग्रह aparigraha (non-attachment) and
• तपस्या asceticism (abstinence from sensual pleasures).

Devout Jains take five main vows:

• अहिंसा ahiṃsā (non-violence),
• सत्य Satya (truth),
• अस्तेय asteya (not stealing),
• ब्रह्मचर्य brahmacharya (sexual continence), and
• अपरिग्रह aparigraha (non-possessiveness).

These principles have affected Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle.

परस्परोपग्रहो जीवानाम् Parasparopagraho Jīvānām (the function of souls is to help one another/"Souls render service to one another", also translated as, "All life is bound together by mutual support and interdependence.") is its motto and णमोकार मन्त्र the Ṇamōkāra mantra is its most common and basic prayer.

जैन धर्म Jainism is similar to बौद्ध धर्म Buddhism in not recognizing the primacy of वेदों the Vedas and हिंदू ब्राह्मण the Hindu Brahman.

The interaction between जैन धर्म Jainism and बौद्ध धर्म Buddhism, the two religions, began with बुद्ध the Buddha; later, they competed for followers and the merchant trade networks that sustained them.

जिन वचन Jin Vachan

पार्श्वनाथ

पार्श्वनाथ Parshvanatha (Pārśvanātha), also known as Parshva (Pārśva) and Paras, was the 23rd of 24 Tirthankaras (ford-makers or propagators of dharma) of Jainism. He is one of the earliest Tirthankaras who are acknowledged as historical figures. He was the earliest exponent of Karma philosophy in recorded history. The Jain sources place him between the 9th and 8th centuries BC whereas historians point out that he lived in the 8th or 7th century BC.[4] Parshvanatha was born 273 years before Mahavira. He was the spiritual successor of 22nd Tirthankara Neminath. He is popularly seen as a propagator and reviver of Jainism. Parshvanatha attained moksha on Mount Sammeta (Madhuban, Jharkhand) in the Ganges basin, an important Jain pilgrimage site. His iconography is notable for the serpent hood over his head, and his worship often includes Dharanendra and Padmavati (Jainism's serpent god and goddess).

According to दिगम्बर the Digambara ("sky-clad") tradition, when Lord पार्श्वनाथ Pārśvanātha was a prince, he saved two snakes that had been trapped in a log in a Kamath’s fire. Later, these snakes were reborn as धरणेंद्र Dharanendra, the lord of the underworld, नागा the Naga Kingdom, and पद्मावती Padmavati, the protective goddess or śāsana devī (शासनदेवी) of Pārśvanātha. That pair of souls of a nāga and nāginī who were saved by Parshwanath while being burnt alive in a log of wood by तपस्या कामथ the tapas Kamath, and who were subsequently reborn as इंद्र Indra (धरणेंद्र, Dharanendra in particular) and पद्मावती Padmavati (different from शेषन देवी Sashan Devi) after their death. According to the Jain tradition, पद्मावती Padmavati and her husband धरणेंद्र Dharanendra protected Lord Parshvanatha when he was harassed by मेघमाली Meghmali. After पद्मावती Padmavati rescued Parshvanatha grew subsequently powerful into यक्ष yakshi, a powerful tantric deity and surpassed another snake goddess, वैरोत्य Vairotya.

Parshvanatha was born in Banaras (Varanasi), India. Renouncing worldly life, he founded an ascetic community. Texts of the two major Jain sects (Digambaras and Śvētāmbaras) differ on the teachings of Parshvanatha and Mahavira, and this is a foundation of the dispute between the two sects. The Digambaras believe that there was no difference between the teachings of Parshvanatha and Mahavira. According to the Śvētāmbaras, Mahavira expanded Parshvanatha's first four restraints with his ideas on ahimsa (non-violence) and added the fifth monastic vow (celibacy). Parshvanatha did not require celibacy and allowed monks to wear simple outer garments. Śvētāmbara texts, such as section 2.15 of the Acharanga Sutra, say that Mahavira's parents were followers of Parshvanatha (linking Mahavira to a preexisting theology as a reformer of Jain mendicant tradition).

केवल ज्ञान Knowledge only

जैन Jain

महावीर निर्वाण Mahavir Nirvan

महावीर स्वामी जी के केवल ज्ञान का चित्रण 

Illustration of Mahavir Swami Ji's knowledge only

Achievement of Nirvana

निर्वाण प्राप्त करना

According to Jainism twenty fourth Mahaveer Swami attained moksha on the day of Deepawali.

जैन मतावलंबियों के अनुसार चौबीसवें तीर्थंकर महावीर स्वामी का निर्वाण दिवस भी दीपावली को ही है।

《道德經-第三十五章》

執大象，天下往。

往而不害，安平大。

樂與餌，過客止。

道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。

(The attribute of benevolence)

To him who holds in his hands the Great Image (of the invisible Dào), the whole world repairs.

Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease.

Music and dainties will make the passing guest stop (for a time).

But though the Dào as it comes from the mouth, seems insipid and has no flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible.

35
Hold fast to the Great Idea, the Formless Form that is the Dào, and all men will come to you.
In you, they will see no danger and meet no harm.
In you, they will find stillness, safety, and peace.
Pleasant music and the smell of savoury dishes cause passing strangers passing by to linger.
But how pure, how lacking in savour, are the utterances of the Dào!
Look for the Dào, and you see nothing!
Listen for the Dào, and there is nothing to be heard!
But use it, and you will find that it is inexhaustible.

वर्ण: varṇa, a Sanskrit word derived from the root vṛ, meaning "to cover, to envelop, count, classify consider, describe or choose", with several meanings including type, order, colour, or class. 

1. ब्राह्मण, romanized: brāhmaṇa, are a वर्ण: varṇa (class) in Hinduism. They specialised as priests (पुरोहित, purohit, पंडित pandit,  or पुजारी, pujari), teachers (आचार्य, acharya or गुरु guru) and protectors of sacred learning across generations.
2. क्षत्रिय (from Sanskrit kṣatra, "rule, authority")
3. वैश्य, third in distinction of the four Hindu castes, comprising mainly the merchants, agriculturists, landlords or trade professions.
4. शूद्र, the lowest-ranked of the four varnas of the Hindu caste system and social order in India. Theoretically, शूद्र Shudras have constituted the hereditary labouring class serving others. In some cases, they participated in the coronation of kings or were ministers and kings according to early Indian texts.

Endless Knot (Symbol of संसार (saṃsāra)