Jneya, Jñeya, Jñēya: 20 definitions
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)
Jñeya (ज्ञेय) refers to “object of knowledge”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).
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)
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]”.
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”.
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)
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.
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.
Vedanta (school of philosophy)
Jñeya (ज्ञेय) refers to “that what is to be known”, according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Janaka says to Aṣṭavakra]: “[...] So now abandoning the body and everything else, by some good fortune or other my true self becomes apparent. [...] Knowledge, what is to be known (jñeya), and the knower—these three do not exist in reality [jñānaṃ jñeyaṃ tathā jñātā tritayaṃ nāsti vāstavam]. I am the spotless reality in which they appear because of ignorance. Truly dualism is the root of suffering. There is no other remedy for it than the realization that all this that we see is unreal, and that I am the one stainless reality, consisting of consciousness. [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
In Buddhism
Mahayana (major branch of Buddhism)
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)”.
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
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.”.
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General definition (in Buddhism)
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
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.
jñēya (ज्ञेय).—a (Possible &c.) to be known or understood.
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
Jñeya (ज्ञेय).—pot. p. [jñā karmaṇi yat]
1) To be invesitgated, or learnt or understood.
2) To be regarded as.
3) Perceptible, cognizable.
Jñeya (ज्ञेय).—mfn.
(-yaḥ-yā-yaṃ) To be known, what may be or ought to be known. E. jñā, and karmaṇi yat aff.
Jñeya (ज्ञेय).—[adjective] to be known, understood, learnt, found out; to be regarded as or supposed to by ([nominative]). Abstr. tā [feminine], tva [neuter]
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.]
Jñeya (ज्ञेय):—[(yaḥ-yā-yaṃ) a.] That should be or ought to be known.
Jñeya (ज्ञेय):—(von jñā) adj. zu erforschen, kennen zu lernen, zu verstehen, zu erkennen, in Erfahrung zu bringen, ausfindig zu machen: etajjñeyam [ŚVETĀŚV. Upakośā 1, 12.] śeṣaṃ tu jñeyaṃ śiṣṭaprayogataḥ [Amarakoṣa 3, 6, 8, 46.] [Hemacandra’s Abhidhānacintāmaṇi 19.] prabhūtakālajñeyāni śabdaśāstrāṇi können nur in geraumer Zeit erlernt werden [Pañcatantra 4, 17.] kimatra jñeyam [12, 23.] ūrmiṣaṭkātigaṃ brahma jñeyamātmajayena me [Brahmapurāṇa] in [Lassen’s Anthologie 58, 9.] [Bhāgavatapurāṇa 6, 16, 63. 7, 15, 57.] jñeyaṃ tasya cikīrṣitam [Nalopākhyāna 17, 43.] iṅgitairanumānaiśca mayā jñeyā bhaviṣyati [Rāmāyaṇa 5, 12, 4.] aśvatthena jñeyā niṣpattiḥ sarvasasyānām [Varāhamihira’s Bṛhajjātaka S. 28, 3.] [Hemacandra’s Abhidhānacintāmaṇi 5.] kimajñeyaṃ hi dhīmatām [Kathāsaritsāgara 4, 105.] mit einem infin.: kathaṃ na jñeyamasmābhiḥ pāpādasmānnivartitum wie sollten wir nicht verstehen, wissen zu? [Bhagavadgītā 1, 39.] sa naraḥ sarvathā jñeyaḥ kaścāsau kva ca vartate man muss über diesen Mann in Erfahrung bringen [Mahābhārata 3, 2737.] jñeyaśca mahārṇavo traiva man wisse, dass gerade dort ein grosses Meer ist, [Varāhamihira’s Bṛhajjātaka S. 14, 19.] asavarṇāsvayaṃ jñeyo vidhirvivāhakarmaṇi man wisse, dass diese Regel gilt, [Manu’s Gesetzbuch 3, 43. 5, 74.] ekaivendrāśanirjñeyā yayā durgaṃ vidāritam man wisse, dass es nur ein Blitz ist, [Rāmāyaṇa 4, 54, 15.] kṛṣṇasārastu carati mṛgo yatra svabhāvataḥ . sa jñeyo yajñiyo deśaḥ die Gegend ist als die zum Opfer geeignete anzusehen [Manu’s Gesetzbuch 2, 23. 16. 92. 3, 173.] sa jñeyaḥ śapathe śuciḥ [?8, 115. Yājñavalkya’s Gesetzbuch 1, 111. Pañcatantra IV, 55. Śrutabodha 3. Trikāṇḍaśeṣa 3, 2, 30.]
Jñeya (ज्ञेय):——
1) Adj. — a) zu erkennen , kennen zu lernen , zu erforschen , in Erfahrung zu bringen , ausfindig zu machen , zu verstehen. — b) anzunehmen , anzusehen , zu halten für (Nom.). —
2) n. impers. sciendum , mit Infin.
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
Jñeya (ज्ञेय) [Also spelled gyey]:—(a) knowable; worth knowing; hence ~[tā] (nf).
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Kannada-English dictionary
Jñēya (ಜ್ಞೇಯ):—
1) [adjective] that is to be known.
2) [adjective] that can be known, perceived or understood; knowable.
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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.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Jñeya (ज्ञेय):—adj. 1. knowable; 2. suitable to be learned;
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)
Starts with: Jneyabhumi, Jneyajna, Jneyajnana, Jneyamallaka, Jneyanamda, Jneyanishtha, Jneyanishthate, Jneyaparyanta, Jneyaparyantagata, Jneyarnava, Jneyarthasara, Jneyata, Jneyatva, Jneyavarana, Jneyavaranapakshya, Jneyavriti.
Full-text (+140): Ajneya, Durjneya, Vijneya, Pratijneya, Avajneya, Parijneya, Jneyajna, Jneyata, Jneyamallaka, Yathajneyam, Jneyatva, Samjneya, Kleshajneya, Jneyavarana, Sarvajneya, Jneyanishthate, Adhyarbuda, Kleshajneyavriti, Jneyanishtha, Jneyabhumi.
Relevant text
Search found 179 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:
Bhagavad-gita (with Vaishnava commentaries) (by Narayana Gosvami)
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]
Consciousness in Gaudapada’s Mandukya-karika (by V. Sujata Raju)
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]
Prayogamanjari and Saivagamanibandhana (Study) (by R. Suthashi)
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]
Brahma Archana Paddhati (text and translation) (by Prabhunath Dwivedi)
Chapter 25 - Brahmarcana-prasanga
Chapter 21 - Murtiracana (construction of an idol of Brahma)
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)
Verse 2.84 < [Section XVII - Rules of Study]
Verse 8.262 < [Section XL - Disputes regarding Boundaries]
Verse 8.137 < [Section XXIII - Measures]
Vyavaharamala: a text on Indian jurisprudence (by P. V. Rajee)