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(literally "bursting, opening") is a Sanskrit term, as used by Sanskrit grammarians denoting the "internal and imperceptible element of sounds and words and the vehicle of the idea which bursts or flashes on the mind when a sound is uttered" (Monier-Williams). The concept was introduced by Bhartrihari in ca. the 6th century AD. The notion of "flash or insight" or "revelation" central to the concept has induced much learned debate in Indian philosophy of language.

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  • Sphoṭa
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  • (literally "bursting, opening") is a Sanskrit term, as used by Sanskrit grammarians denoting the "internal and imperceptible element of sounds and words and the vehicle of the idea which bursts or flashes on the mind when a sound is uttered" (Monier-Williams). The concept was introduced by Bhartrihari in ca. the 6th century AD. The notion of "flash or insight" or "revelation" central to the concept has induced much learned debate in Indian philosophy of language.
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  • (literally "bursting, opening") is a Sanskrit term, as used by Sanskrit grammarians denoting the "internal and imperceptible element of sounds and words and the vehicle of the idea which bursts or flashes on the mind when a sound is uttered" (Monier-Williams). The concept was introduced by Bhartrihari in ca. the 6th century AD. The notion of "flash or insight" or "revelation" central to the concept has induced much learned debate in Indian philosophy of language. as used in Patanjali's Mahabhashya is simply spoken language (utterance, linguistic performance). Bhartrihari transforms this notion to refer to the meaning of an utterance that is not affected by variations in performance, taking the "bursting forth" to refer to the idea that by uttering of certain sounds is induced as a mental state in the listener in a flash of recognition or intuition (pratibhā "shining forth"). The concept is reminiscent of Platonic idealism in that the comprehension of meaning that becomes manifest as is latent in the hearer and only triggered by the speaker's utterance. In opposition to the doctrine claim that sound and meaning form a permanent natural unit, and his followers believed that the meaning of a sentence arises indirectly, by combination of the significative power of its constituents. The Naiyāyikas did not consider the relation of a word and its meaning to be natural, but saw it as just a matter of convention or "significative power" (śakti).
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