Jnanendriya, Jnana-indriya, Jnanemdriya, Jñānendriya: 19 definitions
Introduction:
Jnanendriya means something in Hinduism, Sanskrit, Jainism, Prakrit, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Hinduism
Vaishnavism (Vaishava dharma)
Source: ISKCON Press: GlossaryJñānendriya (ज्ञानेन्द्रिय).—The five knowledge-acquiring senses: the ears, the skin, the eyes, the tongue and the nostrils.
Source: Pure Bhakti: Brhad BhagavatamrtamJñānendriya (ज्ञानेन्द्रिय) refers to:—A knowledge-acquiring sense, such as sight, hearing, etc. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Ayurveda (science of life)
Source: gurumukhi.ru: Ayurveda glossary of termsJñānendriya (ज्ञानेन्द्रिय):—An organ of perception, the faculty of perceiving by means of sense organs
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
General definition (in Hinduism)
Source: Google Books: TattvabodhaOut of the seventeen components of the subtle body, the first five are the organs of perception, also known as organs of knowledge – ear, skin, eye, tongue and nose. They are also known as jñānendriya's. jñāna means knowledge and indriya means belonging to; therefore jñānendriya's mean ‘belonging to knowledge’. Since knowledge is acquired through these organs of perception – ear, skin, eye, tongue and nose, they areknown as jñānendriya's. Jñānendriya's play vital role in acquiring knowledge about the world. The external world is made up of five gross elements; ether or ākāśa, air, fire, water and earth. The subtle body is made up of tanmātra's, the subtle forms of these elements. Tanmātra's look at the gross elements through the five organs of knowledge also known as organs of perception. Unless one has knowledge about the material world, spiritual knowledge cannot be extracted.
Source: Oxford Reference: A Dictionary of HinduismAccording to Sāṃkhya ontology, the five cognitive senses (hearing, touch, sight, taste, and smell) which evolve from prakṛti.
Source: Veda (wikidot): HinduismThe Five Faculties of Perception (Jnanendriya):
- srotra-tattva: hearing (ears)
- tvak-tattva: touching (skin)
- chakshu-tattva: seeing (eyes)
- rasana-tattva: tasting (tongue)
- ghrana-tattva: smelling (nose)
Hearing, Feeling by Touch, Seeing, Tasting and Smelling are the Soul's Powers of Perceptual Knowledge and extensions of the Lower Mind, whereby the Soul experiences the multitude of sense perceptions that constitute the external World.
In Jainism
General definition (in Jainism)
Source: Encyclopedia of Jainism: Tattvartha Sutra 2: the Category of the livingJñānendriya (ज्ञानेन्द्रिय) refers to “consciousness”, according to the 2nd-century Tattvārthasūtra 2.15. What is the meaning of sense organs (pañcendriya) having manifestation (upayoga) of consciousness (jñānendriya)? An entity through the use of which the empirical soul (saṃsārī) cognizes is called jñānendriya.
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.
Languages of India and abroad
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionaryjñānēndriya (ज्ञानेंद्रिय).—n (S) A sense, a faculty or an organ by or through which knowledge is acquired. Five are enumerated, which see under indriya.
Source: DDSA: The Aryabhusan school dictionary, Marathi-Englishjñānēndriya (ज्ञानेंद्रिय).—n An organ through which knowledge is acquired.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Source: DDSA: The practical Sanskrit-English dictionaryJñānendriya (ज्ञानेन्द्रिय).—an organ of perception; (these are five tvac, rasanā, cakṣus, karṇa and ghrāṇathe skin, tongue, eye, ear and nose; see buddhīndriya under indriya).
Derivable forms: jñānendriyam (ज्ञानेन्द्रियम्).
Jñānendriya is a Sanskrit compound consisting of the terms jñāna and indriya (इन्द्रिय).
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryJñānendriya (ज्ञानेन्द्रिय).—n.
(-yaṃ) An organ of preception or conciousness, the skin, tongue, eye, ear and nose (intellect.) E. jñāna, and indriya an organ. jñāyate anena jñā-karaṇe lyuṭ . jñānasādhanam indriyam .
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English DictionaryJṅānendriya (ज्ङानेन्द्रिय).—), n. an organ of perception and intellect, as the mind, eye, ear, etc., [Mānavadharmaśāstra] 2, 91.
Jṅānendriya is a Sanskrit compound consisting of the terms jṅāna and indriya (इन्द्रिय).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English DictionaryJñānendriya (ज्ञानेन्द्रिय).—[neuter] organ of perception or sensation.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionaryJñānendriya (ज्ञानेन्द्रिय):—[from jñāna > jñā] n. ‘knowledge-organ’, an organ of sensation, [Bhāgavata-purāṇa; Sāyaṇa on Śatapatha-brāhmaṇa ix.]
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionaryJñānendriya (ज्ञानेन्द्रिय):—[jñāne+ndriya] (yaṃ) 1. n. Organ of perception, as the eye, ear, &c.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Kannada-English dictionary
Source: Alar: Kannada-English corpusJñānēṃdriya (ಜ್ಞಾನೇಂದ್ರಿಯ):—[noun] any organ or structure, as an eye or a taste bud, containing afferent nerve terminals that are specialised to receive specific stimuli and transmit them to the brain; a receptor; a sense organ.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Source: unoes: Nepali-English DictionaryJñānendriya (ज्ञानेन्द्रिय):—n. agents of perception like five senses (hearing, touch, sight, taste and smell);
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches: Jnana, Indriya.
Full-text (+3): Indriyajnana, Abhibuddhi, Ekadashatattva, Jnanemdriya, Gyanendriya, Nanentiriyam, Dashendriyani, Niyamasamyama, Karmendriya, Sugandhim, Manas, Tvaktattva, Rasanatattva, Ghranatattva, Shrotatattva, Cakshustattva, Ashuddhatattva, Indriya, Mahabhuta, Ahamkara.
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Search found 66 books and stories containing Jnanendriya, Jnana-indriya, Jñāna-indriya, Jṅāna-indriya, Jnanemdriya, Jñānēṃdriya, Jñānendriya, Jñānēndriya, Jṅānendriya; (plurals include: Jnanendriyas, indriyas, Jnanemdriyas, Jñānēṃdriyas, Jñānendriyas, Jñānēndriyas, Jṅānendriyas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
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Samkhya elements in the Bhagavata-purana (by Jumli Nath)
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Part 1 - Creation in the Bhāgavatapurāṇa—Introduction < [Chapter 2b - Theory of Creation and Dissolution in the Bhāgavata-Purāṇa]
Yogashikha Upanishad (critical study) (by Sujatarani Giri)
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World Journal of Pharmaceutical Research
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Cidgaganacandrika (study) (by S. Mahalakshmi)
Verse 231-234 [Smṛti Śakti and Nityasiddhā] < [Chapter 4 - Fourth Vimarśa]
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