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Anekānta and the Problem of Meaning 265
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figuratively 'seeing to the insentient Pradhāna which is referred to by the word existence and which is supposed to be the primordial cause of the universe. Bädarāyana objects it by discarding the secondary meaning of 'seeing' in favour of primary meaning and thereby he asserts that Brahman and not the Prakrti is the primordial cause of the universe. From Badarāyana when we come to Sankara we find that Sankara
lisely the concept of primary and secondary meanings while interpreting the aphorisms of the Brahmasūtra. He employs the following terms in the sense of secondary meaning : gunavāda, 13 gunānuvada, 4 gunavrtti, 15 gunavidhi, 16 gunavidhāna, 17 gauna, 18 gaunatva, 19 gouri,20 gaunikalpanā, 21 gaunartha, 22 gaunavrtti, 23 gaunabuddhi,24 bhākta or bhakta,25 upacāra, 26 aupacárika, 27 upacaradarśana, 28 amukhya, 29 laksanā, 30 laksanā-vrtti, 31 laksanaśrva, 32 laksanürthopalahdhi, 3, laksanika, 34 lākṣanikatvasiddhi, 35 arthavāda, 36 arthavādakalpita, 37 arthavādamátra, 38 etc. while in the context of the primary meaning the terms used are
13. Brahmasutra of Badarayana with Sankara's Bhāsya (=BSSB), I, 1.3; III. 1.7: III. 3.
42: III. 3. 6; III. 2. 3; IV. 1.3: IV. 1.5: IV. 3. 12 etc. 14. Ibid. I. 3. 33. 15. Ibid. I. 1.6. 16. Ibid. III. 3. 19: III. 3. 56; III, 3.58. 17. Ibid, III. 3. 19. 18. Ibid. 1.1. 4; I. 1. 6; 1. 1. 7; I. 1. 22: II. 3.3; 11. 3.5: II. 3. 7: II. 4. 1; II. 4. 2; II. 4. 3:
III. 1. 4; III. 1. 25. 19. Ibid. I. 1. 6; 1. 1.7; 11. 3. 5: II. 3.7. 20. Ibid. IV. 3.8. 21. Ibid. 22. Ibid. 23. Ibid. 24. Ibid. 25. Ibid. II. 3. 15. 26. Ibid. 27. Ibid. 28. Ibid. I. 1. 5. 29. Ibid. I. 1.7; 1. 1. &; 1. 10. 12. 30. Ibid. III. 1. 22: III. 2. 21: III. 3. 7; III. 4. 20; IV. 1. 6: IV.2.1. 31. Ibid. III. 3.9. 32. Ibid. I. 4. 11. 33. Ibid. III. 3. 30. 34. Ibid. II. 1.9; III. 1. 10: III. 1.6. 35. lbid. II. 4. 17. 36. Ibid. I. 3. 32; III. 3. 38; III. 4. 2; III. 4. 28: III. 4. 31. 37. Ibid. I. 1.7. 38. Ibid. III. 3. 42; III. 3. 49.
