Diksha

[Guest guest]

Literally translated, Diksha means taking a vow.

During Diksha, a Guru, who has perfected

himself/herself using a mantra, will teach that mantra

to a disciple and guide them on how to get to his

state using that mantra. It's like a maths/science

teacher teaching us basics to make us reach or surpass

them in those fields. But in the spiritual path, the

Guru has become a perfect person using the mantra and

is guiding his disciple in that path. On the part of

the disciple, he/she is taking a vow that they will

accept the Guru as their guiding torch and will follow

the directions that he/she provides.

 

Sri Ramakrishnarpanamastu,

Prasad

[Guest guest]

Spiritual Initiation Requires Preparation

 

Purity born of humility, faith, devotion and true yearning must

preceed the guru's blessings

 

BY SWAMI BHUTESHANANDA

Hindus who have a guru strive to receive spiritual initiation from

him. In this talk, given in August of 1995, Swami Bhuteshananda

explains how he counsels those who approach him for the first

initiation, called mantra diksha the giving of a sacred mantra, such

as Aum Namasivaya, and instructions on how to use it.

 

According to scriptural injunction, anyone approaching a guru for

initiation must have certain qualifications. Here is an example. A

sage named Narada went to Bhagavan Sanatkumara, a great teacher, for

initiation. Sanatkumara said, " Tell me first what you know. Then I

shall decide what should be taught. " Narada gave a detailed list of

what he had studied, and none of the principal scriptures were left

out. Yet, in spite of so much learning, he said, " I am not at peace,

neither am I satisfied. I still feel discontent. " " Well, Narada, "

said Sanatkumara. " I understand that you have studied quite a lot.

But what you know are only some words. You have become a master of

words, but you do not know your Self. Only a knower of the Self

overcomes grief. " Then Narada humbly requested: " Bhagavan, kindly

impart to me that knowledge by which I may get rid of all misery. "

What does this story signify? It signifies the great necessity for

preparing the ground of one's mind before initiation.

 

Many desire to have spiritual initiation. But before initiation,

there must be preparation. Those who are not prepared should be

advised to wait. Being prepared helps one to proceed properly. This

process is like preparing soil before planting seeds. The soil must

be tilled and manure must be spread first. If the seed is sown after

that, it grows well. One must prepare in a similar fashion before

receiving mantra diksha, or spiritual initiation. This preparedness

is conducive to success. And most humbly, I want to touch upon

another point: There is no end to this preparation.

 

Unless the mind is pure, the mantra given with diksha will not be

effective. The mind can be made pure through the practice of good

conduct, humility and true yearning. Only then will the mantra, like

a seed, sprout and flourish into a full-grown tree, bearing flowers

and fruits. We must repeat that preparedness before receiving the

mantra diksha is absolutely mandatory. In fact, nothing in spiritual

life is achieved without preparation.

The scriptures recommend that a spiritual seeker should approach the

guru for initiation only in humility, service, selfless devotion and

purity. The moment of initiation is an invaluable one. We should

receive the holy name in our heart with faith and devotion. We should

concentrate our mind upon it. If we can dive deep into our being and

remain engrossed in it, a most valuable gem will take shape within.

Once the field has been made ready, the seeker develops love for the

name of God. It's like establishing a Deity in a temple. Before the

installation, the structure and the surrounding area must be made

ready. Then only can we consider the installation ceremony. Receiving

a mantra symbolizes installation of God in our life.

We do not usually initiate young boys and girls. Devotees who are

parents with children often feel hurt because of this. But we pose

the question to them: " Are these young ones ready for initiation? " No

they are not—not at all. There is an appropriate time for mantra

diksha. When the mind becomes restless for initiation, we know that

time is near.

 

There is another point to be remembered in this context. Our daily

conduct should be in tune with our state of being initiated. To

accomplish this, we recommend five codes of conduct to be followed.

There is nothing secret about these codes. Everybody should know

about them. Hence, we speak to all. No one can move toward God

without pure conduct. Here are the five codes of good conduct.

1. We should pray for the welfare of all. We should behave in such a

manner that no one's feelings are hurt and no harm is caused to

anyone. We should follow ahimsa, noninjury. This not only implies not

hurting others physically, it also means not thinking ill of anyone.

2. We must hold on to truth always. We should never have recourse to

falsehood. And we must honor our commitments. Sri Ramakrishna used to

say, " One who holds on to truth rests in the lap of God. " We will

have to make a lot of sacrifice in life to observe truthfulness. It

is not an easy job.

3. We must never cheat or deceive anyone in any way. Let us be

satisfied with what is due. This is honesty in dealing with others.

4. We must bring all of our sense organs under our control. Let us

not be guided by them. Control over one or two sense organs will not

do. All the senses must be brought under strict control.

5. We must think of God and strive to realize him.We must lead a

simple, straight forward and natural life. We should not seek luxury.

This does not mean we should wear beggar's clothes, but we must

strive to maintain ourselves with minimum requirements. This also

means we should be free from greed.

Mantra diksha should be taken with all seriousness. It should not be

looked upon as a status symbol. Initiation is for God realization

only. At times, we are forced to pass through a number of adverse

situations. From where shall we get the strength and motivation to

overcome them? If we get initiated after due preparation, that

initiation itself will provide us with that necessary strength.

Courtesy of Ramakrishna Mission

 

Srimat Swami Bhuteshanandaji Maharaj, former President of Ramakrishna

Math and Ramakrishna Mission, attained Maha Samadhi in 1998.

 

Ramakrishna , " pratapaprasad "

<pratapaprasad wrote:

>

> Literally translated, Diksha means taking a vow.

> During Diksha, a Guru, who has perfected

> himself/herself using a mantra, will teach that mantra

> to a disciple and guide them on how to get to his

> state using that mantra. It's like a maths/science

> teacher teaching us basics to make us reach or surpass

> them in those fields. But in the spiritual path, the

> Guru has become a perfect person using the mantra and

> is guiding his disciple in that path. On the part of

> the disciple, he/she is taking a vow that they will

> accept the Guru as their guiding torch and will follow

> the directions that he/she provides.

>

> Sri Ramakrishnarpanamastu,

> Prasad

>

[Guest guest]

First I should thank each of you helping me out with the concept of

Diksha. After I joined this group, reading all postings, I realised

how little I know. Thanks for sharing the speech scripture of Swami

Bhuteshananda. It is an eye opener for me. It answered lots of

questions I had in my mind.

 

Regards,

Sujata

[Guest guest]

Talking about DIKSHA, many disciples who came to Ramana Maharishi asked for Diksha.He countered them with the question " Diksha ! For whom Diksha? Is it for the body or the mind ? Ask yourself the question - Who wants Diksha, and that will lead you to the question " Who Am I". Once you realize who you are , there will be no need for Diksha.

However Great ones have administered Diksha in three modes. 1)Through touch(Hen hatching egg by touch) 2) Through eye sight(Fish hatches egg by looking at it) 3) Through thought (Tortoise hatches eggs and buries them on seashore and goes to sea.It constantly thinks about it and egg gets hatched.They even did an experiment to prove this)

Diksha in the form of mantra is needed only in the initial stages, to help gain mental strength and control.Further progress can come only from self effort.

Siva Subramaniam

 

Don't just search. Find. MSN Search Check out the new MSN Search!

[Guest guest]

Dear Raman,

 

Thanks for sharing this. Is this an excerpt from a published article or talk and would you please share the reference as I would like to get this in its entirety. Thanks.

V. Raman <vraman_protechRamakrishna Sent: Tuesday, January 30, 2007 2:51:29 AM[sri Ramakrishna] Re:Diksha

 

Spiritual Initiation Requires

[Guest guest]

You may also want to read this article on Meditation: VK Sep 2000.

 

Meditation

 

Swami Bhuteshananda

 

Swami Bhuteshananda was the twelfth President of the Ramakrishna

Math and the Ramakrishna Mission. These teachings on meditation have

been extracted and compiled from his talks by Swami Ritananda and

have been translated from original Bengali.

 

We meditate on Sri Ramakrishna. Different people have different

conceptions about Thakur. It is natural because he is full of

diversities. The more we evolve spiritually, clearer becomes our

ideal. The ideal gets evolved. For example, when we see a house from

a distance, it appears hazy, as an outline. The more we get near it,

the more it goes on becoming clearer and clearer.

 

Many ask, 'Is it not enough to stare at the picture of Thakur? Why

is it necessary to close the eyes?' The reason is, though it seems

that we are gazing at the photograph of Thakur, along with it we are

also seeing other things. The sight gets diversified away in

different directions. The sight does not always remain fixed at the

same place. Many try to concentrate their vision on a point. But the

focus on a point does not remain still for long. That is why eyes

should be closed. The external distractions are avoided by closing

the eyes. Then the endeavour should be only to eliminate the

internal distractions. Both internal and external distracting

factors remain if we keep eyes open. Therefore, naturally,

distractions get reduced to a considerable extent if one meditates

with closed eyes. The internal distractions are eliminated by

persistent meditation. Meditation means negation and abolition of

thoughts other than those of the object of meditation and keeping

only those that are related to it. In perfect meditation, the

meditator, meditating object and the process of meditation become

one. The mind does not exist at that time. Because mind means

constant cogitation--sankalpa-vikalpa--that is restlessness. When

the mind is absolutely quiet, it is as if non-existent. That is why

it is said that the three become one.

 

Another thing, the real nature (sattva) of the Ishta is to be

remembered during meditation. For example, we are now meditating

upon the picture of Thakur in samadhi. The whole of it is not

arising always in the mind. When the meditation becomes deep then we

will see his facial expressions, the extent of his deeply indrawn

sight. In other words, we too will dive deep into the depths of his

real nature. Now, apparently, looking at the picture of Thakur, we

will not understand the extent of the depth, where his consciousness

has merged. But as we dive deeper in our meditation, we shall be

able to contemplate more and more the real nature of Thakur.

 

Meditation and japa are not very different. Actually, both are the

same. Performing japa with a concentrated mind is verily meditation.

That is why while doing japa it is advised to meditate upon the

figure of Thakur. And what we mean by meditation is contemplating

upon the figure of Thakur. We try to keep in mind the picture of

Thakur in the sitting posture. Truly speaking meditation does not

mean thinking about an image alone. Meditation means contemplating

on the Lord's nature (tattvachintana), meditating upon His real

nature (swarupachintana). The real nature (swarupa) of Thakur is to

be thought about during meditation. But swarupachintana is neither

gunachintana (remembering his qualities) nor leelachintan

(remembering his divine play on earth). It is verily the

tattvachintana or swarupachintana. It means meditation upon

That 'He' whose divine sport (leela) or qualities (guna) we

contemplate. We shall be able to understand this when our mind

becomes purer and subtler. Now our mind can only appreciate gross

things. So we are capable of doing leelachintana or gunachintana.

But the mind will be able to grasp subtler and subtler ideas as it

grows purer and purer. Then it will be possible to meditate upon

Thakur's tattva or real nature.

 

For example, let us consider the seated meditating posture of

Thakur. Thakur has himself said, 'This picture depicts a very high

state of Yoga.' Do we understand anything of it? Why don't we?

Because it is necessary to become a yogi for understanding a high

state of yoga. We are not yogis, so we don't understand this. But

one thing we can understand by meditating on the picture in depth,

by observing it carefully, by thinking of it--though it is entirely

my personal view and feeling, I am telling what I myself feel about

it--that that is a deep indrawn state of Thakur. Eyes are almost

closed. As if the universe has completely got dissolved. There is

not the slightest trace of outward consciousness. What an extremely

indrawn state! As if he is completely submerged somewhere. No

worldly consciousness. In this state, what Thakur is thinking or in

which he is submerged--we too should think about during meditation.

Besides, this can be thought that he who incarnated as Rama or as

Krishna in the past for the welfare of the world, the same 'He' with

the help of the power of Maya has come down in the form of Sri

Ramakrishna in this age. Meditate like this. At one place in the

Shivamahimnah stotram it is said addressing Shiva, 'You are verily

that Being which the Yogis contemplate during meditation'.

 

The meaning of that shloka is, 'Thou art indeed that indescribable

Truth which the yogis realize through meditation on the self, by

controlling the breath according to scriptural directions, and

realising which they shed tears of thrilling joy and swim as it were

in the pool of nectar, enjoying inner bliss.'

 

During meditation it will be observed that thoughts are continuously

flowing in the mind. It is hardly possible to make mind free of

thoughts. And the wonder is that we too flow along with the current

of thoughts. After a long time, we come back to awareness and

say, 'What the hell was I thinking about!' That means I was not

alert. I too was following in the direction in which the mind was

pulling me. If we observe the mind or gradually examine it, then it

can no longer drag us. We gain a control over it. The mind cannot

overpower us. We can control it.

 

I often think about another characteristic of the mind. The same

mind can be divided into two. One is the seer, the other is the

seen. That is to say one is the seer-mind and another is the seen-

mind. When the seer-mind examines the seen-mind, then it is not

possible to get drifted away by the thoughts of the mind. That is

why Swamiji has instructed, 'Do not start meditating immediately

after sitting on the asana. Observe the mind for some time. Observe

what it is doing. You will see that gradually the flickerings of

mind will stop. The mind will be concentrated. Then meditate.' That

is why I was mentioning that it is very difficult to make the mind

absolutely free from thoughts. Many believe that by obliterating the

thoughts completely man will turn into dead matter. No, man can

never become matter (jada). By obliterating thoughts or by making

the mind free from thought waves (vrittis), one will attain to the

state of samadhi. In three states the mind does not work: in

fainting, deep sleep and samadhi. Mind ceases to work in deep sleep

naturally; in fainting unnaturally and in samadhi it stops working

as a result of sadhana.

 

Dhyana and nididhyasana are not synonyms. Dhyana (meditation) means

deletion of unwanted thoughts and a flow or continuity of similar

thoughts. And nididhyasana is a state without any vritti, a state of

peace. In Mundakopanishad it is said:

 

Pranavo dhanuh sharohyatma

brahma tad lakshyamuchhyate;

Apramattena veddhavyam

sharavat tanmayo bhavet.

 

Pranava (Om) is the bow. Arrow is the atman. Here atman implies

jivatman (individual soul). 'Brahma tad lakshyam uchyate'. Brahman

alone is the target. Apramattena veddhavyam--it is to be hit

unerringly. This apramattena--is verily meditation (dhyana). And

sharavat tanmayo--becoming steady after hitting the target of

Brahman--that is verily nididhyasana. It is necessary to remain

cautious there too. That is why it is said--sharavat tanmayo--

staying there with great steadiness, not having any further reason

for distraction, fall or slip.

 

Mahapurush Maharaj (Swami Shivananda) had said once: One should not

meditate in moonlight. Because under it's spell a different type of

mood is created in the mind. A tendency towards enjoyment is evoked.

Open field, mountain, bank of a river are the places broadly

recommended for meditation. Sea-shore is not suitable. There is

always a high wind. Places without the least breeze, too, are not

favourable for meditation. A cave is favourable for

meditation. 'That's why the yogi meditates living in a cave.'

 

Raja Maharaj (Swami Brahmananda) has said, 'Different places are

favourable for meditation at different times.' That should also be

considered. There is also sthanamahatmya (i.e., speciality of

certain places). A high mountain is suitable for meditation. We have

noticed that Puri is favourable for bhajan and kirtan, not for

meditation. A mood for bhajan and kirtan arises there.

 

There is a difference between imagination and meditation.

Imagination means to think about some unreal object which does not

exist. And in meditation we believe in the existence of that object.

We believe that the object of meditation exists. Though now we are

trying to meditate with the help of imagination, still it is not

merely an imagination. It is imagination to think of some unreal

object which has no existence in a real sense. As for

example 'imagining a garden in the sky.' It has no real existence.

It is merely an imagination. It is impossible for a garden to exist

in the sky. But we do not disbelieve in the existence of the object

of meditation.

 

It is observed that people often fall asleep during meditation.

Sleep is a great enemy and an obstacle to yoga. It may be advisable

to splash water on the eyes and sit again. It may work for some

time. The reason for feeling sleepy is that the mind is forcibly

withdrawn from the objects in which it generally roams about, but if

it cannot be held on to the object of meditation after getting it

weaned from those objects, it merges into sleep for not getting

anything to sustain itself. The method of getting over this is to

try always to remain aware and alert. What else can be done other

than that?

 

The sleep which sets in after sitting for meditation happens due to

the influence of tamas (tamoguna). It happens due to two reasons.

First, bodily tiredness or listlessness and secondly, lack of

interest in japa and meditation. In the first case, if the body

becomes tired and lethargic, it is necessary to take proper rest.

The necessary amount of rest or sleep for the body is to be given.

Rather it is better to get up a bit late from bed if by doing so one

may get good meditation. That is, if there is no overt tiredness.

Still these things depend upon one's mental and physical

constitution. One should do what is convenient and befitting. The

second is lack of interest. If there is no interest, mind falls

asleep. The reason for not getting interest in japa and meditation

is, we are not well aware of the goal or the ideal. And so we don't

get any taste in it. So the mind falls asleep.

 

If there is intense yearning for the object we are meditating upon

and a deep and strong desire to get Him, then shall we be careless?

As Thakur said, pearls and jewellery are hidden in the next room.

Knowing this, can the thief sleep quietly in the adjoining room? No,

he cannot. Until he enters the next room by breaking the wall and

gets possession of the wealth, he will not be at peace. Similarly,

if we know that He is in our hearts and we must get Him, then can we

be careless? Can we sleep? We get lukewarm only due to want of

yearning. Therefore one should always try to be alert and wide

awake. By repeated endeavour it becomes a habit and samskaras or

impressions are formed. We too used to sit for meditation again

after a short stroll when we used to feel sleepy. Many ask, 'If we

feel sleepy, can we do japa while strolling?' That may be done. By

that sleep may be driven away, but meditation is not achieved.

Meditation means all the senses are withdrawn from their respective

objects and activities. The mind alone will then stick to the object

of meditation. Meditation is not achieved by walking.

 

The real thing is, whatever time we meditate, we should try to do it

with proper bhava (feeling and mental attitude). Whatsoever time we

devote to it will be really beneficial if we do it with right mental

attitude. It is not possible to examine one's own self until the

mind is calm and quiet. Mind cannot be analysed otherwise.

 

In the Kathopanisad it is said:

 

The Purusa, the indwelling Self, of the size of a thumb, is ever

seated in the hearts of men. One should unerringly separate Him from

one's body like a stalk from the Munja grass. Him one should know as

pure and immortal.

 

If the central stalk of grass is separated from the covering leaves

by forceful and sudden pull, it will break. That delicate stalk must

be separated very carefully and slowly. Similarly the atman (Self)

is to be separated from the body etc. which are non-self. Here it is

told to separate the soul. In the same way during meditation the

mind must be withdrawn from everything other than the object of

meditation, and then fixed on the desired object.

 

In the Gita also it is said:

Shanaih shanairuparamed

buddhya dhritigrihitaya;

Atmasanstham manah kritva

na kinchidapi chintayet.

 

The words used here are shanai, shanai, that means very slowly.

Because we are striving for Samadhi. Mind must necessarily be

quietened for attaining that coveted state. It is essential that the

mind must be quietened to be able to meditate. When the mind becomes

quiet, its effect will be produced on the whole life. Words and

deeds--everything--will become peaceful, serene. Life will become

peaceful, character too will become pleasing and mellowed. Character

will imbibe softness. Restlessness will not do. Those who perform

kirtan, dance and jump excessively while playing on drum and

cymbals. A meditator does not like this. In Sri Ramakrishna's life

both these aspects can be seen well manifested. How ecstatically he

used to dance! Not only those who used to dance and sing with him,

but even the listeners used to perspire (due to excessive exertion).

Again at other times he would say, 'Now I don't like much activity.'

This is his peaceful mood. His aim was to demonstrate the fullest

manifestation of all moods. Hence he manifested both the moods.

 

One of the obstacles to yoga is laya or oblivion. It is said in

Mandukya Karika:

 

If the mind becomes inactive in a state of oblivion, awaken it

again. If it is distracted, bring it back to the state of

tranquillity. (In the intermediary state) know the mind containing

within it desires in potential form. If the mind has attained to the

state of equilibrium, then do not disturb it again.

 

The actual meaning of laya is that the object of meditation suddenly

disappears from the mind of the aspirant as he is meditating. The

mind remains awake but the object of meditation is absent. Then the

aspirant has to again try to bring the object of meditation under

the vision or purview of the mind. And for ordinary people like us,

laya means sleep. Mind falls asleep. We have to struggle to keep it

awake.

 

The next obstacle is vikshepa or restlessness. This happens to

everyone--everyone knows about it. In this, mind thinks of objects

other than the object of meditation. In this case, one has to try to

concentrate the mind again on the object of meditation. Kashaya

means to be coloured. If the mind is coloured by sense-pleasures or

the desire for enjoyment, it will be attracted towards those

objects. If the mind is attracted towards the sense objects due to

desire for enjoyment, let it remain alert and be aware of it. It is

said in this shloka: know the mind containing within it

desires...sakashayam vijaniyat.

 

There is one more obstacle: rasaswada--enjoying the bliss arising

out of spiritual practice. The sadhaka progresses a little, gets a

mere drop of bliss out of spiritual practice, and starts enjoying

it. But mind has to be disciplined and told that the goal, the ideal

is still far away. Take for example Sri Ramakrishna's parable of the

woodcutter who was advised to go forward more and more. And when the

mind has attained equilibrium, then don't disturb it again. That

means one must try to keep the mind at the higher level to which it

has ascended.

 

But then, we have nothing to feel depressed about. Whatever little

noble effort we make, will not go in vain however little it might

be. It remains stored up. If we stretch one little step towards the

ideal, the distance does get less by that much. At least that much

is stored. However, it is also true that unless we get intense

yearning in our mind whatever we do is of no avail. Does that mean

that we must give up all effort? No. As long as we don't get that

type of intense yearning, we must go on struggling. Our slightest

effort is not lost, will not be lost. It will remain accumulated.

When in the future we shall get blows, difficulties and counter-

blows, then this small but noble effort which we have put in, will

save us. However little the effort might be, none of the noble

endeavours must be forgotten. Its remembrance at the time of

difficulty and adversity gives strength to the mind, gives mental

strength. One must remember the early attraction for God, spirit of

dispassion, and the endeavours one had put in during one's early

days. Then we shall feel, 'Oh, what a state of mind I had then! What

attraction for the ideal, what dispassion I had!'

 

 

 

Ramakrishna , rajani prasad

<rajani.prasad wrote:

>

> Dear Raman,

>

> Thanks for sharing this. Is this an excerpt from a published

article or talk and would you please share the reference as I would

like to get this in its entirety. Thanks.

>

>

>

> V. Raman <vraman_protech

> Ramakrishna

> Tuesday, January 30, 2007 2:51:29 AM

> [sri Ramakrishna] Re:Diksha

>

> Spiritual Initiation Requires Preparation

>

> Purity born of humility,

>

[Guest guest]

Diksha

 

 

Diksha is the ritual of initiation into the worship of some deity by a guru

(diksha guru) who bestows mantra(s) and takes the karma of the initiate - at

least in case of Vaishnava diksha, as per Hari Bhakti Vilasa 1.70:

 

raji catmatyaja dosah patni-papam sva-bhartari tatha sisyartjitam papam guruh

prapnoti niscita

 

" The faults of the counselor fall on the king, and the sins of a wife fall on

her husband. In the same way a spiritual master attains the sins of his

disciple. That is certain. "

 

Diksha primarily means a transfer of spiritual knowledge. Vishnu Yamala (tantra)

says:

 

divyam jnanam yato dadyat kuryat papasya sanksayam tasmad dikseti sa prokta

desikais tattva-kovidaih

 

" The process that bestows divyam jnanam (transcendental, spiritual knowledge)

and destroys sin (papa), the seed of sin and ignorance, is called diksha by the

spiritual persons who have seen the Truth (desikais tattva-kovidaih). "

 

Vaishnava pancaratrika system requires a sadhaka to undergo the process known as

pancha samskara consisting of pancha (five) stages of samskara (purification):

 

tapah pundram tatha nama mantro yagas ca pancamah ami hi panca-samskarah

paramaikanti-hetavah

 

" Tapah, pundra, nama, mantra, and yaga; these five items comprise pancha

samskara. They are the cause of intense devotion to Lord Hari. "

 

yatha kancanatam yati kamsyam rasa-vidhanatah tatha diksa-vidhanena dvijatvam

jayate nrnam

 

" As bell metal is turned to gold when mixed with mercury in an alchemical

process, so one who is properly trained and initiated by a bona fide spiritual

master becomes a brahmana immediately. " (Tattva-sagara, quoted in

Hari-bhakti-vilasa 2.12)

 

Other sampradayas use different procedures.

 

Another type of diksha, into a monastic order, involves a vow of celibacy,

renunciation of all personal possessions and of all worldly duties, including

family ties. Diksha has the same meaning in Jainism. Diksha is also called

Charitra or Mahanibhiskraman in Jainism.

 

 

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