In Hinduism

Sports, Arts and Entertainment (wordly enjoyments)

Source: archive.org: Syainika Sastra of Rudradeva with English Translation (art)

Manaskarman (मनस्कर्मन्) refers to the “actions of the mind”, according to the Śyainika-śāstra: a Sanskrit treatise dealing with the divisions and benefits of Hunting and Hawking, written by Rājā Rudradeva (or Candradeva) in possibly the 13th century.—Accordingly, “[...] The avoidance of all sorts of activities leads only to the liberation of the soul. But the performance of the duties prescribed for one’s own caste, leads to the attainment of the three other objects of life. That sort of avoidance, however, should be practised with respect to speech and the actions of the body and the mind (manaskarman) [sidhyeta manovākkāyakarmabhiḥ], which leads to Brahma beyond the reach of speech. [...]”.

context information

This section covers the skills and profiencies of the Kalas (“performing arts”) and Shastras (“sciences”) involving ancient Indian traditions of sports, games, arts, entertainment, love-making and other means of wordly enjoyments. Traditionally these topics were dealt with in Sanskrit treatises explaing the philosophy and the justification of enjoying the pleasures of the senses.

In Buddhism

Mahayana (major branch of Buddhism)

Source: Wisdom Library: Maha Prajnaparamita Sastra

1) Manaskarman (मनस्कर्म) or Manaskarmapatha refers to the “paths of mental action”, according to the 2nd century Mahāprajñāpāramitāśāstra (chapter XIV).—The paths of mental action (manaskarma-patha) are three in number: abstaining from envy (abhidhyā), spitefulness (vyāpāda) and wrong views (mithyādṛṣṭi). It can also be spelled as manaskarma.

2) Manakarman (मनकर्मन्) refers to “mental action”, according to Mahāprajñāpāramitāśāstra (chapter 41).—Accordingly, “[The eighteen āveṇika-dharmas (‘special attributes’)]— [...] (8). The Buddha has no loss of exertion.—He has no loss of exertion.—See what has been said about loss of zeal: zeal (chanda) is synonymous with exertion (vīrya). [Question].—If that is so, the special attributes are no longer eighteen in number [but just seventeen]. Furthermore, in the list of mental events, a distinction is made between zeal and exertion. Then why do you say that zeal is confused with exertion? [Answer].—Zeal is the action taken at the beginning and, when zeal is developed, it has the name of exertion. This is what the Buddha said: ‘All dharmas have zeal as their root’. Zeal is like a thirsty man who wants to find something to drink; exertion is like the means (upāya) used to seek something to drink. Zeal is mind (citta), desire to find: exertion serves to realize the thing. Zeal comes from a mental action (manakarman); exertion comes from three actions: [mental action, vocal action and physical action]. Zeal is internal; exertion is external. These are the resemblances and the differences”.

Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā

Manaskarma (मनस्कर्म) refers to the “actions of mind”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “What then, son of good family, is the recollection on the saṃgha (saṃghānusmṛti) authorized by the Lord for the sake of the Bodhisattvas? What we called ‘saṃgha’ is unconditioned, and it cannot to be recollected in the perspective of conditioning. Where there is no involvement with the actions of body, speech or mind (manaskarma), it is called unconditioned. Thus what we called ‘conditioned’ is a mere denomination and convention. The unconditioned is the destruction of all denominations, and the transcendence of all conventions. This is, son of good family, the recollection of the congregation, authorized by the Lord”.

context information

Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.

In Jainism

General definition (in Jainism)

Source: The University of Sydney: A study of the Twelve Reflections

Manaḥkarman (मनःकर्मन्) refers to the “action of mind”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “It is declared, ‘Activity is the action of mind, body and speech (manaḥkarman—manastanuvacaḥkarma yoga ity)’. It is said by those who are learned in the knowledge of reality, ‘Indeed, that is the cause of the influx of karma’. As a boat in the middle of the ocean takes in water through holes, so a living soul takes in karma through holes of activity which are good and bad”.

context information

Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.

See also (Relevant definitions)

Partial matches: Karma, Manah, Manas, Mana.

Full-text: Abhidhya, Mithyadrishti, Vyapada.

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Search found 4 books and stories containing Manaskarman, Manaskarma, Manakarman, Manaḥkarman, Manas-karman, Manas-karma, Manakarma, Manaḥkarma, Mana-karma, Manah-karman, Manaḥ-karman, Mana-karman, Manaḥ-karma, Manah-karma; (plurals include: Manaskarmans, Manaskarmas, Manakarmans, Manaḥkarmans, karmans, karmas, Manakarmas, Manaḥkarmas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)

I. Text of the list according to the Prajñāpāramitā < [Part 1 - Mahāyānist list of the eighteen special attributes of the Buddha]

2. Actions producing the thirty-two marks (dvātriṃśallakṣaṇa) < [Part 4 - The Bodhisattva in the Abhidharma system]

2. Multiple natures < [Part 4 - Understanding identical and multiple natures]

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A History of Indian Philosophy Volume 2 (by Surendranath Dasgupta)

Part 4 - Karma, Manas and the Categories < [Chapter XII - The Philosophy of the Yogavāsiṣṭha]

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Shrimad Bhagavad-gita (by Narayana Gosvami)

Verse 15.8 < [Chapter 15 - Puruṣottama-toga (Yoga through understanding the Supreme Person)]

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Shri Gaudiya Kanthahara (by Srila Bhaktisiddhanta Sarasvati)

Chapter 13 - Sādhana-bhakti-tattva

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