Apekshabuddhi, Apēkṣābuddhi, Apekṣābuddhi, Apeksha-buddhi: 10 definitions
Introduction:
Apekshabuddhi means something in Hinduism, Sanskrit, 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.
The Sanskrit terms Apēkṣābuddhi and Apekṣābuddhi can be transliterated into English as Apeksabuddhi or Apekshabuddhi, using the IAST transliteration scheme (?).
Languages of India and abroad
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionaryapēkṣābuddhi (अपेक्षाबुद्धि).—f S Interestedness; looking for (some remuneration or benefit). 2 Expectation, from something said or done, of something further. v dhara, ṭhēva, kara.
Source: DDSA: The Aryabhusan school dictionary, Marathi-Englishapēkṣābuddhi (अपेक्षाबुद्धि).—f Interestedness, looking for, expectation.
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 dictionaryApekṣābuddhi (अपेक्षाबुद्धि).—(In Vaiśeṣika Phil.) the distinguishing perception by which we apprehend 'this is one', 'this is one' &c. and which gives rise to the notion of duality; see Sarva. chap. 1 where अपेक्षाबुद्धिः (apekṣābuddhiḥ) = विनाशकविनाशप्रति- योगिनी बुद्धिः (vināśakavināśaprati- yoginī buddhiḥ); cf. Bhāshā P. द्वित्वादयः परार्धान्ता अपेक्षाबुद्धिजा मताः । अनेकाश्रयपर्याप्ता एते तु परिकीर्तिताः ॥ अपेक्षाबुद्धिनाशाच्च नाश- स्तेषां निरूपितः (dvitvādayaḥ parārdhāntā apekṣābuddhijā matāḥ | anekāśrayaparyāptā ete tu parikīrtitāḥ || apekṣābuddhināśācca nāśa- steṣāṃ nirūpitaḥ) | 17-8.
Derivable forms: apekṣābuddhiḥ (अपेक्षाबुद्धिः).
Apekṣābuddhi is a Sanskrit compound consisting of the terms apekṣā and buddhi (बुद्धि). See also (synonyms): apekṣaṇabuddhi.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryApekṣābuddhi (अपेक्षाबुद्धि).—f.
(-ddhiḥ) Clearness of understanding, the faculty of arranging and methodising a variety of considerations. E. apekṣā, and buddhi intellect.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English DictionaryApekṣābuddhi (अपेक्षाबुद्धि).—f. that operation of the mind by which we count things one by one, which produces dvitva, etc., Bhāṣāp. 106. See
Apekṣābuddhi is a Sanskrit compound consisting of the terms apekṣā and buddhi (बुद्धि).
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionaryApekṣābuddhi (अपेक्षाबुद्धि):—[=apekṣā-buddhi] [from apekṣā > apekṣ] f. (in Vaiśeṣika [philosophy]) a mental process, the faculty of arranging and methodizing, clearness of understanding.
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English DictionaryApekṣābuddhi (अपेक्षाबुद्धि):—[tatpurusha compound] f.
(-ddhiḥ) (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 multiplicity; 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 substances 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 Praśastapāda who is anterior to the author of the Upaskāra (Ms. 760) commences his own interpretation samānāsamānajātīyayordravyayoḥ) dravyayoścakṣuḥsaṃnikarṣe sati tanniṣṭhaikatvasaṃkhyayoryatsāmānyamekatvatvaṃ (the Ms. reads ºmekatvaṃ which is wrong) tayorvikalpānantaraṃ tadviśiṣṭaikatvaguṇabuddhirutpādyate . saiva cāpekṣābuddhistayā tayordravyayordvitvamutpādyate . utpannasya ca dvitvasya sāmānyaṃ dvitvatvaṃ tadālocanaṃ tenālocanenāpekṣābuddhernāśo dvitvatvaviśiṣṭadvitvaguṇaviṣayā viśiṣṭabuddhistayā tayordravyayordvitvamutpādyaikadā (? Ms. ºtpāścaikadā) 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. comprehension of the quality ‘duality’ determined by its class, 7. comprehension of the substance determined by the comprehension of the class of dyads, 8. mental reproduction. [Śaṅkara: utpatsyamānadvitvādhāreṇendriyasaṃnikarṣastata ekatvaguṇagatasāmānyajñānaṃ tata ekatvatvasāmānyaviśiṣṭaikatvaguṇasamūhālambanā saṃskārarūpāpekṣābuddhistato dvitvaguṇotpattistatastadgatasāmānyasya jñānaṃ tatastatsāmānyaviśiṣṭadvitvaguṇajñānaṃ tato dvitvatvasāmānyajñānaviśiṣṭadravyajñānaṃ (Ms. ºmānyajñāviśiṣṭe draºº) tataḥ saṃskāra itīndriyasaṃnikarṣamārabhya saṃskāraparyantamaṣṭau kṣaṇāḥ.] Again the cessation of the comprehension of multiplicity 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 commences, 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’. [Śankara: vināśakramastu . ekatvatvasāmānyajñānasyāpekṣābddhito vināśaḥ . dvitvatvasāmānyajñānādapekṣābuddhervināśaḥ . dvitvatvasāmānyajñānasya ca dvitvaguṇabuddhito vināśaḥ . dvitvaguṇabuddheśca dvitvaviśiṣṭadravyajñānāt; (the terms buddhi and jñāna have both here been rendered ‘comprehension’, to indicate that no distinction is intended by the author in chosing two different 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 aparatva); 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 commences, and as the quality ‘two &c.’ disappears when the substance to which it applies, is conceived. [Śaṅkara: apekṣābuddhināśātsaṃyogasyāsamavāyikāraṇasya nāśāddravyasya ca samavāyikāraṇasya nāśānnimittāsamavāyikāraṇayornāśānnimittasamavāyikāraṇanāśebhyaśca tatrāpekṣabuddhināśāttāvatparatvotpattiḥ paratvasāmānyajñānaṃ tatopekṣābuddhivināśastadvināśātparatvaviśiṣṭadravyajñānakāle paratvanāśaḥ dvitvanāśavadeva sarvamūhanīyam &c.] E. apekṣā and buddhi.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionaryApekṣabuddhi (अपेक्षबुद्धि):—[apekṣa-buddhi] (ddhiḥ) 2. f. Clearness of understanding, or perception.
[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.
See also (Relevant definitions)
Partial matches: Apeksha, Buddhi.
Starts with: Apekshabuddhivicara.
Full-text: Apekshanabuddhi, Anekaikatvabuddhi, Smritisamskaravicara, Apara.
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Search found 10 books and stories containing Apekshabuddhi, Apekṣā-buddhi, Apeksa-buddhi, Apekṣa-buddhi, Apēkṣābuddhi, Apekṣābuddhi, Apeksabuddhi, Apekṣabuddhi, Apeksha-buddhi; (plurals include: Apekshabuddhis, buddhis, Apēkṣābuddhis, Apekṣābuddhis, Apeksabuddhis, Apekṣabuddhis). 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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