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अपेक्षाबुद्धि (apekSAbuddhi)

 
शब्दसागरः
English
अपेक्षाबुद्धि
f.
 (-द्धिः) Clearness of understanding, the faculty of arranging
and methodising a variety of considerations.
E.
 अपेक्षा, and बुद्धि
intellect.
Wilson
English
अपेक्षाबुद्धि
f.
 (-द्धिः) Clearness of understanding, the faculty of
arranging and methodising a variety of considerations.
E.
 अपेक्षा, and बुद्धि intellect.
Monier Williams Cologne
English
अपेक्षा—बुद्धि
f.
 (in Vaiśeṣika
phil.
 ) a mental process, the faculty of arranging and methodizing, clearness of understanding.
Goldstucker
English
अपेक्षाबुद्धि Tatpur. f. (-द्धिः) (In the Vaiśeṣika philosophy.)
Thinking founded on the category of relation
this term
designates more especially:
A. When applied to the notion of quantity in general,
that mental process in which originates the notion of multipli-
city
it is conceived and defined in the following manner:
‘the eye having come into contact with two substances,
there arises a notion of what is general to the two notions
of ‘unity’ inherent in either substance, viz. the class of
the notions of unity or the class of monads
these two sub-
stances or unities having become determined, there arises
a thinking of the quality ‘unity’ previously determined by
the general notion (monad) [for the special unity could not
be conceived without a previous knowledge of the general
notion to which it belongs
comp. also the instance in the
comm. to the Bhāṣāparichchheda v. 57]
this thinking is
the अपेक्षाबुद्धि
through it is produced a duality consisting
of these two substances (unities)
it leads to the generality
or class of dyads
this class of dyads is reflected upon,
and through such reflection the अपेक्षाबुद्धि ceases
again
that special thinking whose object is the quality ‘duality’,
determined by the general notion (dyad), having produced
the duality of the two substances (unities), the quality
‘duality’ ceases after the अपेक्षाबुद्धि (i. e. that thinking
itself) has ceased. [Śaṅkara in the Upaskāra on Kaṇāda
(E. I. H. 232, an indifferent Ms.) समानजतीययोर्वा (probably
to be read समानजातीययोरसमानजातीययोर्वा, for Pra-
śastapāda who is anterior to the author of the Upaskāra
(Ms. 760) commences his own interpretation समानासमान-
जातीययोर्द्रव्ययोः) द्रव्ययोश्चक्षुःसंनिकर्षे सति तन्निष्ठैकत्वसंख्य-
योर्यत्सामान्यमेकत्वत्वं (the Ms. reads °मेकत्वं which is wrong)
तयोर्विकल्पानन्तरं तद्विशिष्टैकत्वगुणबुद्धिरुत्पाद्यते । सैव चापे-
क्षाबुद्धिस्तया तयोर्द्रव्ययोर्द्वित्वमुत्पाद्यते । उत्पन्नस्य च द्वित्वस्य
सामान्यं द्वित्वत्वं तदालोचनं तेनालोचनेनापेक्षाबुद्धेर्नाशो द्वि-
त्वत्वविशिष्टद्वित्वगुणविषया विशिष्टबुद्धिस्तया तयोर्द्रव्ययोर्द्वि-
त्वमुत्पाद्यैकदा (? Ms. °त्पाश्चैकदा) भवति तदग्रीयक्षणे (Ms.
तदग्रीमक्षणे) च द्वित्वगुणस्यापेक्षाबुद्धिनाशाद्विनाशः.] Or in
other terms: the notion of multiplicity ceases as soon as the
notion of generality or the class-notion has arisen and vice
versa (Kaṇāda: सामान्यज्ञानादपेक्षाबुद्धिनाशः). From the
moment when the eye comes into contact with the objects
till the moment when the अपेक्षाबुद्धि ceases there are eight
phases, viz. 1. contact &c., 2. comprehension of the class
of monads, based on the quality ‘unity’, 3. अपेक्षाबुद्धि or
mental reproduction founded on the various qualities ‘unity’
determined by the class of monads, 4. origin of the quality
‘duality’, 5. comprehension of the class of dyads, 6. com-
prehension of the quality ‘duality’ determined by its class,
7. comprehension of the substance determined by the com-
prehension of the class of dyads, 8. mental reproduction.
[Śaṅkara: उत्पत्स्यमानद्वित्वाधारेणेन्द्रियसंनिकर्षस्तत एकत्वगु-
णगतसामान्यज्ञानं तत एकत्वत्वसामान्यविशिष्टैकत्वगुणसमूहा-
लम्बना संस्काररूपापेक्षाबुद्धिस्ततो द्वित्वगुणोत्पत्तिस्ततस्तद्गतसा-
मान्यस्य ज्ञानं ततस्तत्सामान्यविशिष्टद्वित्वगुणज्ञानं ततो द्वित्व-
त्वसामान्यज्ञानविशिष्टद्रव्यज्ञानं (Ms. °मान्यज्ञाविशिष्टे द्र°°)
ततः संस्कार इतीन्द्रियसंनिकर्षमारभ्य संस्कारपर्यन्तमष्टौ क्ष-
णाः.] Again the cessation of the comprehension of multi-
plicity and of the comprehension of generality takes place
in the following order: ‘the comprehension of the class of
monads ceases when the comprehension of multiplicity com-
mences, the latter ceases when the comprehension of the
class of dyads arises, this comprehension ceases when the
comprehension of the quality ‘duality’ commences, and
the latter ceases when the comprehension of the substance
determined by the quality ‘duality’ commences’. [Śan-
kara: विनाशक्रमस्तु । एकत्वत्वसामान्यज्ञानस्यापेक्षाब्द्धितो वि-
नाशः । द्वित्वत्वसामान्यज्ञानादपेक्षाबुद्धेर्विनाशः । द्वित्वत्वसामा-
न्यज्ञानस्य च द्वित्वगुणबुद्धितो विनाशः । द्वित्वगुणबुद्धेश्च द्वित्व-
विशिष्टद्रव्यज्ञानात्
(the terms बुद्धि and ज्ञान have both
here been rendered ‘comprehension’, to indicate that no
distinction is intended by the author in choosing two dif-
ferent words
comp. Praśastapāda: बुद्धिरुपलब्धिर्ज्ञानं प्रत्यय
इति पर्यायाः).]--According to the foregoing definition
the mental process अपेक्षाबुद्धि and, consequently, the notion
of multiplicity itself commences with the notion of ‘two’
others however hold that it begins with the notion of ‘three’.
B. When applied to the notion of space and time, it
designates that mental process in which originate the notions
of ‘far and near’, ‘old and young’ (see परत्व and अप-
रत्व)
this process, too, which is founded on the dividing
of the same unity (space or time) into two quantities, ceases
as soon as the notion of generality is comprehended
and
the relative notions ‘far and near’, ‘old and young’
cease themselves when the notions ‘space’ and ‘time’ are
conceived
in a similar manner as the अपेक्षाबुद्धि ceases
when applied to quantity as soon as the सामान्यज्ञान com-
mences, and as the quality ‘two &c.’ disappears when the
substance to which it applies, is conceived. [Śaṅkara: अपे-
क्षाबुद्धिनाशात्संयोगस्यासमवायिकारणस्य नाशाद्द्रव्यस्य च स-
मवायिकारणस्य नाशान्निमित्तासमवायिकारणयोर्नाशान्निमि-
त्तसमवायिकारणनाशेभ्यश्च तत्रापेक्षबुद्धिनाशात्तावत्परत्वोत्प-
त्तिः परत्वसामान्यज्ञानं ततोऽपेक्षाबुद्धिविनाशस्तद्विनाशात्प-
रत्वविशिष्टद्रव्यज्ञानकाले परत्वनाशः द्वित्वनाशवदेव सर्वमूह-
नीयम् &c.] E. अपेक्षा and बुद्धि.
शब्दकल्पद्रुमः
Sanskrit
अपेक्षाबुद्धिः,
स्त्री,
 अनेकैकत्वंविषयकबुद्धिः । ना-नैकत्वावगाहिबुद्धिः । अयमेकः अयमेक इत्या-कारबुद्धिः । इति भाषापरिच्छेदः ॥
(“अनेकैकत्वबुद्धिर्या सापेक्षाबुद्धिरुच्यते” इति“अपेक्षाबुद्धिनाशाच्च नाशस्तेषां निरूपितः”इति च भाषापरिच्छेदे ।)
वाचस्पत्यम्
Sanskrit
अपेक्षाबुद्धि स्त्री अयमेकः अयमेक इत्याकारिकायाम् अने-कैकत्वविषयिण्यां “अनेकैकत्वबुद्धिर्य्या साऽपेक्षाबुद्धिरिष्यतेभाषा० परिभाषितायाम् बुद्धौ ।