Significance of Mana
Synonyms: Spirit, Energy, Life force, Essence, Vitality, Power, Magic, Spiritual energy
In Dutch: Mana; In German: Mana; In Finnish: Mana; In Swedish: Mana; In Malay: Mana; In French: Mana; In Portugese: Mana; In Italian: Mana; In Polish: Mana; In Spanish: Maná
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Mana'
In Buddhism, Mana is a form of conceit and pride rooted in ego and self-importance. It distorts perception, hindering the ability to see reality and truth. This misguided sense of self can lead to suffering, and it is a klesha, an affliction that bodhisattvas seek to overcome.
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) This is one of the three kinds of illusion that tend to diffuse the mind. The other two are craving and wrong view.[1] (2) This is another term for pride, which can arise in one's mental continuum.[2] (3) A bhikkhu, who practises thus, is one who works out the extinction of illusory perceptions associated with craving (tanha), conceit and wrong view (ditthi) that prolongs the suffering in samsara leading to Nibbana where all perceptions cease.[3]
From: Introducing Buddhist Abhidhamma
(1) Conceit, a misguided sense of self-importance.[4] (2) Mana signifies conceit or pride, representing the various forms of ego and self-importance.[5]
From: A Manual of Abhidhamma
(1) Conceit or pride in one’s own status or experiences, which distorts perception.[6] (2) Pride, Conceit[7]
From: Patthana Dhamma
(1) This is conceit, an alternative form of ditthi or lobha, which reveals itself proudly, showing an inability to see realities, and it can lead to inability to see the truth.[8]
From: The Doctrine of Paticcasamuppada
(1) Mana refers to conceit, and it is questioned whether one can be overwhelmed by it and bribe the King of Death for adjournment.[9]
From: Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
(1) It is also known as conceit, it is an akusala (defilement) that arises less and less in those who observe Ariya Uposatha Síla and meditate on virtues.[10]
From: Lankavatara Sutra
(1) Manas roughly corresponds to mind as an organ of thought, but in fact it is more than that, for it is also a strong power of attaching itself to the result of thinking.[11] (2) It is another name for discrimination and goes along with the five Vijnanas.[12] (3) The conceptualizing part of consciousness that discriminates and categorizes experiences; a key element in the functioning of the mind.[13]
From: Maha Prajnaparamita Sastra
(1) It is another word for mind. It is described as being like the eye: empty, without 'me' or 'mine'.[14] (2) This is pride, which sometimes predominates in the other samapattis.[15] (3) This is pride, and it is a klesha of inner attachment, and it is a component of the afflictions that can cause suffering, and the bodhisattvas destroy all these passions in themselves by all kinds of means.[16]
Hindu concept of 'Mana'
In Hinduism, "Manas" primarily represents the mind or mental faculty. It's intricately linked to Buddhi and the senses, shaping experiences. It encompasses emotions, desires, and decision-making, and it influences health, the digestive process, and spiritual understanding. Manas is considered ephemeral and plays a crucial role in overall well-being.
From: Journal of Ayurveda and Integrated Medical Sciences
(1) Mana, along with Atma, becomes tired, causing the sense organs to withdraw from their objects, which then results in sleep according to Acharya Charaka.[17] (2) Mana is one of the psychosomatic factors related to Shukra that plays a major role in the regulation of ejaculation.[18] (3) It refers to the mind, and the contact of Atma with Manas, later with Indriya, leads to Pratyaksha knowledge acquisition.[19] (4) It is the brain that develops in the fifth month of foetus development.[20] (5) This is directly related to Manasika Prakruti, showing the strength of mind.[21]
From: International Research Journal of Ayurveda and Yoga
(1) It refers to a happy state of mind, elaborated in classical textbook of Ayurveda.[22] (2) According to Indian thoughts, it is one of the major operational concepts in the process of learning and the cause of bandha (entanglement/attachment).[23] (3) It is a term that is used to describe the mind or heart in Ayurveda.[24] (4) The mental faculty that can be deranged in psychiatric disorders according to Ayurveda.[25] (5) This is a factor that mainly affects Paratwa and Aparatwa, according to the text.[26]
From: Journal of Ayurvedic and Herbal Medicine
(1) The later syllable of the word Anumana , means to know or to measure.[27]
From: Sushruta Samhita, Volume 6: Uttara-tantra
(1) It is the mind, which is affected by the disease known as Unmada, or Insanity.[28]
From: Thirty minor Upanishads
(1) It refers to the mind, which is described as being of two kinds: pure and impure, depending on its association with desire.[29] (2) Manas is one of the four kinds of Antahkarana, or the internal organ, and it is responsible for sankalpa-vikalpa, which involves will-thought and doubt.[30] (3) It is split open after splitting open akash, vayu, tejas, apas, prithivi, the skull of the head, and the sheaths.[31] (4) This is the mind that can be blown about by desire, and is the same as the egoism of actorship, and is the same as the universe from the speaker to the body.[32] (5) Emanates from Narayana, along with prana, the several organs of sense and action, and other elements, as mentioned in the text.[33]
From: Taittiriya Upanishad Bhashya Vartika
(1) Manas is described as the Hiranyagarbha in His aspect of will (iccha-shakti) and is a stage in Bhrigu's progressive understanding of Brahman, building upon prana.[34] (2) One of the elements initially considered as the ultimate reality, but later understood to be an effect rather than the source itself.[35] (3) Evolved from vijnana, and prana is resolved in this, as part of the process of merging at the second level.[36] (4) Also known as mind, its identification with the Self leads to the performance of various mental operations.[37] (5) The aspect of the self referring to the mind, which follows vijnana in the order of upadhis that limit the transcendent Self.[38]
From: Brahma Sutras (Shankaracharya)
(1) The mind or the faculty of thought, which, like the soul, cannot be divided and is connected to a single body, which creates an argument against the possibility of inhabiting several bodies.[39] (2) Sutra 43 impugning the doctrine that from Sankarshana there springs Pradyumna, i. e. this.[40] (3) The Sutra must be construed to mean that the prana's subordinate position with regard to the soul follows from its having five functions like the manas.[41] (4) Manas is especially the manas with which the Self is connected, according to the commentators, and the Self is thinking as it were.[42] (5) Manas, also known as the mind, is the internal organ that serves as the limiting adjunct of the soul and is called by different names in various contexts.[43]
From: Vivekachudamani
(1) It is a component of the objective universe, which also includes the body, organs and Pranas.[44] (2) The mind, or the faculty of thought and feeling, is regarded as a modification, indicating it is not the true Self, as explained in the provided text.[45] (3) The mind, an element that, in conjunction with the body, Pranas, organs, Buddhi, and other factors, impacts the Yogi's state, resulting in alteration.[46] (4) Manas is part of the inner organ and is responsible for considering the pros and cons of things, playing a key role in decision-making processes, as detailed in the text.[47]
From: Taittiriya Upanishad
(1) The mind, which, along with words, returns without attaining Brahman.[48] (2) Manas is the mind or faculty of thought through which Brahman is realized, independent of the physical senses.[49]
From: Prashna Upanishad (Madhva commentary)
(1) The mind which is the highest sense organ developed in man, involved in thought and cognition.[50]
From: Brihadaranyaka Upanishad
(1) The Manas, or mind, is described as the abode of thoughts and actions, influencing the organs and directing their functions.[51]
From: Brahma Sutras (Ramanuja)
(1) The mind, which is also considered as a prana that aids in thought and emotion.[52]
From: Kathopanishad (Madhva commentary)
(1) The mind or mental faculty that acts in conjunction with the Buddhi and senses to experience life.[53]
From: Mandukya Upanishad (Madhva commentary)
(1) This is the objective power, enabling one to enter into another's consciousness, and in its higher form, it allows one to merge with the very being of another.[54]
From: Laghu-yoga-vasistha
(1) Along with Maya, Chitta, and Jiva, it does not truly exist; only the effulgent Brahman exists.[55] (2) Manas is identified as one of the components that is being agitated and goaded on to action by Buddhi, the mind is inert, and a flitting aspect of the human body.[56] (3) The mind, described as fickle and prone to distractions and desires, hindering spiritual progress.[57] (4) The mind, particularly in its capacity for thought and emotion.[58] (5) Manas denotes the mind as a principle of perception and thought, integral to the functioning of the self in the material world.[59]
From: Bhajana-Rahasya
(1) An emotion of pride and sulking displayed by Shri Radha in response to perceived neglect.[60] (2) A state of spiritual sulking or pride exhibited by Radha, which Krishna endeavors to pacify through various means.[61] (3) Contrariness; a state of anger or resentment due to feelings of jealousy in separation from Krishna.[62] (4) the sentiment that prevents the lover and beloved from meeting freely.[63] (5) A term representing a feeling of offended pride or shyness that the gopis experience, which Krishna seeks to appease.[64]
From: Brihad Bhagavatamrita (commentary)
(1) The jealous wrath or sulky pride of the queens that Krishna struggled to overcome; unfavorable to Bhagavan’s pleasure.[65] (2) A state of emotional displeasure or shyness experienced by Shrimati Radhikaji, which Shri Krishna is attempting to resolve.[66] (3) A type of sulky anger or pride that affects one's emotional state and interactions, especially in relation to perceived injustices.[67]
From: Srila Gurudeva (The Supreme Treasure)
(1) A sulky or playful mood, often exhibited by Radha in the context of her love for Krishna.[68] (2) A stage that follows sneha, indicating a mood of the devotee's pride in their relationship with Krishna.[69]
From: Chaitanya Bhagavata
(1) A term formed by combining ma (to show respect) and na (not), meaning 'prohibiting' or 'forbidding.'[70]
From: Bhakti-rasamrta-sindhu
(1) Another form of vipralambha, referring to a state of pride or ego that contributes to feelings of separation.[71]
From: Garga Samhita (English)
(1) Refers to the heart or mind, emphasizing the internal feelings or thoughts of the earth-goddess.[72]
From: Manusmriti with the Commentary of Medhatithi
(1) Manas is one of the three principles of the Sankhya, and the commentators have been led to have recourse to various forced interpretations.[73] (2) A term that means reverence, indicating the respect with which the names of superiors should be uttered.[74] (3) The concept of respect or honor, which is grounded in the attributes or actions of an individual.[75] (4) The mind, styled as an internal sense in conjunction with the soul, contributing to the process of volition and action.[76] (5) Translating to 'Mind', referred to in philosophical terms as an aspect of consciousness.[77]
From: Shat-cakra-nirupana (the six bodily centres)
(1) Manas, the subtle mind, resides within the Lotus, is beyond the senses, and its existence is universally acknowledged, being passed down through generations.[78] (2) The mind, which is considered a subtle form within various spiritual practices.[79] (3) The mind, which must be purified and steadied in yoga practice by detaching from material senses.[80] (4) Represents the mind, situated above the inner Atma.[81]
From: Manasara (English translation)
(1) The measurement of length from the head to the big toe of the idol.[82]
From: Vastu-shastra (Introduction to Indian architecture)
(1) Mana is identified in the text as an important figure in Indian architecture, giving rise to traditions of architectural knowledge through figures like Manacarya Agastya.[83] (2) The fundamental canon of measurement in Hindu architecture, referring to proportionate measurements essential for auspiciousness in structures.[84]
From: Samarangana-sutradhara (Summary)
(1) The measure of proportions for male figures, referenced in angulas, quantifying their heights and lengths.[85]
From: Vakyapadiya of Bhartrihari
(1) A word to which the suffix kyan is added in the sense of something becoming what it was not; prepositions are prefixed to manifest shades of meaning.[86] (2) A term used to denote a complete measure that can fully quantify an object.[87]
From: Shakti and Shakta
(1) Knowledge arises from the association of this with Atma, the senses with this, and the senses with their objects.[88]
From: Parama Samhita (English translation)
(1) Manas, along with ahankara and buddhi, are three items that are bathed with the image.[89]
From: Rasa Jala Nidhi, vol 4: Iatrochemistry
(1) It is a type of vegetable that is part of a salutary diet, also known as arum indicum.[90]
Jain concept of 'Mana'
In Jainism, Mana encompasses pride, ego, and arrogance, obstructing spiritual progress. It's a negative emotion causing superiority and insensitivity. Mana is one of four passions hindering righteous conduct and is also a unit of measure within Jain numeration systems.
From: Trishashti Shalaka Purusha Caritra
(1) It is one of the four passions, along with anger, deceit, and greed, and it is destructive of reverence, learning, and good conduct.[91] (2) This term refers to a specific negative emotion, characterized by pride, ego, or arrogance, often leading to a sense of superiority and disregard for others' feelings.[92] (3) (मान, mana), refers to bulk measure.[93]
From: Tattvartha Sutra (with commentary)
(1) Mana, or the mind, is not considered a sense, but it assists cognition and is essential for the senses to function properly within their respective domains.[94]
The concept of Mana in local and regional sources
Mana, as defined in the text, signifies the mind and is a criterion for age division. It represents the indecisive vibration following external object contact. In Hindu thought, Mana connects to perception, emotions, and intellect, also functioning as an Indriya, the mind's unsettled state.
From: Triveni Journal
(1) Manas is an Indriya, as noted within the findings of the author recorded in the text, offering a perspective on its nature.[95] (2) The mind or mental faculty in Hindu thought that is linked to perception, emotions, and intellect.[96]
From: The Complete Works of Swami Vivekananda
(1) Manas is the indecisive vibration that occurs after the Chitta comes in contact with an external object by means of the Indriyas.[97] (2) This is the mind, the Chitta in Vritti, or the unsettled state where impressions first vibrate, as explained in the text.[98]
From: Gommatsara by Acharya Nemichandra
(1) Mana is a measure within the Laukika system of numeration, also referred to as measure.[99] (2) Mana represents pride, one of the four primary passions that hinder righteous behavior and perception.[100]
From: History of Science in South Asia
(1) Manas is a term that refers to mind and is one of the ten criteria for dividing age.[101]
The concept of Mana in scientific sources
Mana, in Ayurveda, refers to the mind, central to health and well-being. It encompasses mental faculties like perception, memory, and emotions. It influences physical health, digestion, and is affected by factors like stress, diet, and the doshas, impacting conditions like IBS and hypertension.
From: Religions Journal (MDPI)
(1) A concept that places ancestors beyond the capacity or desire to render judgement, as seen in tales about ancestors.[102]
From: Sustainability Journal (MDPI)
(1) Mana, or divine power, is released along with okupu, and these in turn help authors and readers to manifest their collective intentions.[103]