Jneya, Jñeya, Jñēya: 19 definitions

Introduction
In Hinduism
In Buddhism
Languages
1. Marathi
2. Sanskrit
3. Hindi
4. Kannada
5. Nepali
See also

Introduction:

Jneya means something in Buddhism, Pali, Hinduism, Sanskrit, Marathi, Hindi. 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.

Alternative spellings of this word include Gyey.

In Hinduism

Vaishnavism (Vaishava dharma)

Source: Pure Bhakti: Bhagavad-gita (4th edition)

Jñeya (ज्ञेय) refers to “object of knowledge”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).

context information

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’).

Shaivism (Shaiva philosophy)

Source: Brill: Śaivism and the Tantric Traditions

Jñeya (ज्ञेय) refers to “that which one seeks to know”, according to the Sarvajñānottara-tantra 1.5.—Accordingly, “Just as gold is hidden within copper, in the same way the Divinity which a man seeks to know (jñeya) is hidden within [him]”.

Source: SOAS University of London: Protective Rites in the Netra Tantra

Jñeya (ज्ञेय) refers to “that which is known to be”, according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 21.15-19]—“[...] Everything that is seen is made out of the three Tattvas. O Devī, without three kinds of tattvas, no meaning of a word [can be] known. From this are all three kinds of tattvas, [from] highest to lowest. Mantras possess the nature of Śiva, are to be known (jñeyā) as the form of Śakti, [and] in that manner [are] aṇu. Unbounded energies proceed [through] the distribution of the three kinds of tattvas”.

context information

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.

Pancaratra (worship of Nārāyaṇa)

Source: archive.org: Catalogue of Pancaratra Agama Texts

Jñeya (ज्ञेय) refers to “that which is known”, as discussed in chapter 14 of the Lakṣmītantra: a Pāñcarātra text comprising some 3600 Sanskrit verses exclusively devoted to Goddess Lakṣmī or Śrī (the consort of Viṣṇu) besides dealing with cosmology and practical regarding Vaishnava priests and temple-building programs.—Description of the chapter [lakṣmīsvarūpa-prakāśa]: Lakṣmī says that she is both Knower [jñātā] and known [jñeya], hence she can be reflected in the intellects of human beings whose comprehension is limited. The entire epistemological process, indeed, is due to the fact that Lakṣmī so wills for man to be able to think on her. The bulk of the chapter (1-58) is concerned with discussing how the object of knowledge, which is in one sense different from the knower, is accommodated to the mind of the knower. Once again is ascribed to Lakṣmī the facility to effect this identification between that which is to be known (jñeya) and him who knows. The logic of the argument here is to demonstrate that all things known and knowable lead back to Lakṣmī, who is-in this regard-pure Knowledge, its Source and its object as well as the dynamic operating between these.

context information

Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.

In Buddhism

Mahayana (major branch of Buddhism)

Source: Wisdom Library: Maha Prajnaparamita Sastra

Jñeya (ज्ञेय) refers to the “object of consciousness”, according to Mahāprajñāpāramitāśāstra (chapter 31).—Accordingly, “If there is no ātman to control the mind, there can only be the mind to control the body. You consider the mind to be dependent on a soul, but in the absence of the mind, the soul has no object of consciousness (jñeya) and, having no object of consciousness, how would it control the mind? If the soul had the characteristics of a knowledge (jñānalakṣaṇa), why resort again to the mind? This is why we know that only the mind presents the characteristics of a consciousness (vijñānalakṣaṇa). Therefore it is able to control the body and does not depend on a soul. It is like fire (agni) which, by its nature, burns things without the intervention of a person (puruṣa)”.

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.

Buddhist philosophy

Source: Google Books: The Treasury of Knowledge: Book six, parts one and two (philosophy)

Jñeya (ज्ञेय) refers to the “knowable” (i.e., ‘that which can be objectified by the intellect’).—Accordingly, “That which is to be understood through valid cognition is ‘the knowable’. The terms ‘object’ (viṣaya; yul), ‘knowable’ (jñeya; shes bya), and ‘appraisable’ (prameya; gzhal bya) are all essentially equivalent, but it is the defining characteristic of the ‘object’ that it is to be comprehended or known, it is the defining characteristic of the ‘knowable’ that it can be objectified by the intellect, and it is the defining characteristic of the ‘appraisable’ that it is to be understood through valid cognition.”.

context information

General definition (in Buddhism)

Source: Wisdom Library: Dharma-samgraha

Jñeya (ज्ञेय) or Jñeyāvaraṇa refers to the “obstruction of what remains to be known” and represents one of the “two obstructions” (āvaraṇa) as defined in the Dharma-saṃgraha (section 115). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., jñeya). The work is attributed to Nagarjuna who lived around the 2nd century A.D.

Languages of India and abroad

Marathi-English dictionary

Source: DDSA: The Molesworth Marathi and English Dictionary

jñēya (ज्ञेय).—a S (Possible, purposed, necessary &c.) to be known or understood. Ex. hyā śabdakōṣāntīla pratyēka śabda jñēya āhē ētajjñānānēṃ jō jñātā tōca sujña.

Source: DDSA: The Aryabhusan school dictionary, Marathi-English

jñēya (ज्ञेय).—a (Possible &c.) to be known or understood.

context information

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 dictionary

Jñeya (ज्ञेय).—pot. p. [jñā karmaṇi yat]

1) To be invesitgated, or learnt or understood.

2) To be regarded as.

3) Perceptible, cognizable.

Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary

Jñeya (ज्ञेय).—mfn.

(-yaḥ-yā-yaṃ) To be known, what may be or ought to be known. E. jñā, and karmaṇi yat aff.

Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Jñeya (ज्ञेय).—[adjective] to be known, understood, learnt, found out; to be regarded as or supposed to by ([nominative]). Abstr. tā [feminine], tva [neuter]

Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

1) Jñeya (ज्ञेय):—[from jñā] mfn. to be known (e.g. jñeyo mahārṇavotra, it should be known that there is here a great sea, [Varāha-mihira’s Bṛhat-saṃhitā xiv, 19]; kathaṃ na jñeyam asmābhir nivartitum, how should we not know how to leave off, [Bhagavad-gītā i, 39]), [Manu-smṛti; Yājñavalkya; Rāmāyaṇa] etc.

2) [v.s. ...] to be learnt or understood or ascertained or investigated or perceived or inquired about, [Śvetāśvatara-upaniṣad i, 12; Mahābhārata iii, 2737; Nalopākhyāna etc.]

Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary

Jñeya (ज्ञेय):—[(yaḥ-yā-yaṃ) a.] That should be or ought to be known.

[Sanskrit to German]

Jneya in German

context information

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.

Hindi dictionary

Source: DDSA: A practical Hindi-English dictionary

Jñeya (ज्ञेय) [Also spelled gyey]:—(a) knowable; worth knowing; hence ~[tā] (nf).

context information

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Kannada-English dictionary

Source: Alar: Kannada-English corpus

Jñēya (ಜ್ಞೇಯ):—

1) [adjective] that is to be known.

2) [adjective] that can be known, perceived or understood; knowable.

--- OR ---

Jñēya (ಜ್ಞೇಯ):—

1) [noun] that which is to be known.

2) [noun] that which can be known, perceived or understood; a knowable thing.

3) [noun] the Supreme Being as the one who can be realised only by means of wisdom or knowledge.

context information

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 Dictionary

Jñeya (ज्ञेय):—adj. 1. knowable; 2. suitable to be learned;

context information

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.

Relevant text

Search found 99 books and stories containing Jneya, Jñeya, Jñēya; (plurals include: Jneyas, Jñeyas, Jñēyas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Verse 13.19 < [Chapter 13 - Prakṛti-puruṣa-vibhāga-yoga]

Verse 13.1 < [Chapter 13 - Prakṛti-puruṣa-vibhāga-yoga]

Verse 13.18 < [Chapter 13 - Prakṛti-puruṣa-vibhāga-yoga]

+ 11 more chapters / show preview

Appendix 2 - Fifteenth chapter of the Saivagamanibandhana

Appendix 1 - Fourteenth chapter of the Saivagamanibandhana

Obtaining the proper Stones (Shila) < [Chapter 2 - Shaiva iconography in Prayogamanjari]

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The three levels of knowledge < [Chapter 6: A Study of Māṇḍūkya Kārikā: Alātaśānti Prakaraṇa]

Critique of various theories of causation < [Chapter 6: A Study of Māṇḍūkya Kārikā: Alātaśānti Prakaraṇa]

The non-originated, non-relational, ever-enlightened Consciousness < [Chapter 6: A Study of Māṇḍūkya Kārikā: Alātaśānti Prakaraṇa]

+ 1 more chapters / show preview