apekṣābuddhi

E. apekṣā, and buddhi intellect.

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 apekṣābuddhi; 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 apekṣābuddhi 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 apekṣābuddhi (i. e. that thinking

itself) has ceased. [Śaṅkara in the Upaskāra on Kaṇāda

(E. I. H. 232, an indifferent Ms.) samānajatīyayorvā (probably

to be read samānajātīyayorasamānajātīyayorvā, for Pra-

śastapāda who is anterior to the author of the Upaskāra

(Ms. 760) commences his own interpretation samānāsamāna-

jātīyayordravyayoḥ) dravyayoścakṣuḥsaṃnikarṣe sati tanniṣṭhaikatvasaṃkhya-

yoryatsāmānyamekatvatvaṃ (the Ms. reads °mekatvaṃ which is wrong)

tayorvikalpānantaraṃ tadviśiṣṭaikatvaguṇabuddhirutpādyate . saiva cāpe-

kṣābuddhistayā tayordravyayordvitvamutpādyate . utpannasya ca dvitvasya

sāmānyaṃ dvitvatvaṃ tadālocanaṃ tenālocanenāpekṣābuddhernāśo dvi-

tvatvaviśiṣṭadvitvaguṇaviṣayā viśiṣṭabuddhistayā tayordravyayordvi-

tvamutpādyaikadā (? Ms. °tpāścaikadā) bhavati tadagrīyakṣaṇe (Ms.

tadagrīmakṣaṇe) ca dvitvaguṇasyāpekṣābuddhināśādvināśaḥ.] 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: sāmānyajñānādapekṣābuddhināśaḥ). From the

moment when the eye comes into contact with the objects

till the moment when the apekṣābuddhi ceases there are eight

phases, viz. 1. contact &c., 2. comprehension of the class

of monads, based on the quality ‘unity’, 3. apekṣābuddhi 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: utpatsyamānadvitvādhāreṇendriyasaṃnikarṣastata ekatvagu-

ṇagatasāmānyajñānaṃ tata ekatvatvasāmānyaviśiṣṭaikatvaguṇasamūhā-

lambanā saṃskārarūpāpekṣābuddhistato dvitvaguṇotpattistatastadgatasā-

mānyasya jñānaṃ tatastatsāmānyaviśiṣṭadvitvaguṇajñānaṃ tato dvitva-

tvasāmānyajñānaviśiṣṭadravyajñānaṃ (Ms. °mānyajñāviśiṣṭe dra°°)

tataḥ saṃskāra itīndriyasaṃnikarṣamārabhya saṃskāraparyantamaṣṭau kṣa-

ṇāḥ.] 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: vināśakramastu . ekatvatvasāmānyajñānasyāpekṣābddhito vi-

nāśaḥ . dvitvatvasāmānyajñānādapekṣābuddhervināśaḥ . dvitvatvasāmā-

nyajñānasya ca dvitvaguṇabuddhito vināśaḥ . dvitvaguṇabuddheśca dvitva-

viśiṣṭadravyajñānāt; (the terms buddhi and jñāna have both

here been rendered ‘comprehension’, to indicate that no

distinction is intended by the author in choosing two dif-

ferent words; comp. Praśastapāda: buddhirupalabdhirjñānaṃ pratyaya

iti paryāyāḥ).]--According to the foregoing definition

the mental process apekṣābuddhi 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 paratva and apa-

ratva); 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 apekṣābuddhi ceases

when applied to quantity as soon as the sāmānyajñāna com-

mences, and as the quality ‘two &c.’ disappears when the

substance to which it applies, is conceived. [Śaṅkara: ape-

kṣābuddhināśātsaṃyogasyāsamavāyikāraṇasya nāśāddravyasya ca sa-

mavāyikāraṇasya nāśānnimittāsamavāyikāraṇayornāśānnimi-

ttasamavāyikāraṇanāśebhyaśca tatrāpekṣabuddhināśāttāvatparatvotpa-

ttiḥ paratvasāmānyajñānaṃ tato'pekṣābuddhivināśastadvināśātpa-

ratvaviśiṣṭadravyajñānakāle paratvanāśaḥ dvitvanāśavadeva sarvamūha-

nīyam &c.] E. apekṣā and buddhi.

f. (-ddhiḥ) Clearness of understanding, the faculty of arranging
and methodising a variety of considerations.

E. apekṣā, and buddhi
intellect.