Bhartrihari, a renowned Indian philosopher, proposed the theory of sphota, which suggests that the meaning of a word or sentence is not inherent in its individual sounds but rather in the holistic unity of the utterance.

The Nyaya school emphasizes the role of perception as the primary means of acquiring knowledge. They believe that knowledge is derived directly from sensory experience and that other sources of knowledge, such as inference and testimony, are secondary.

Anvaya-vyatireka is a method of logical reasoning used in Indian philosophy, particularly in the Nyaya school. It involves establishing a causal relationship between two phenomena by observing their consistent presence or absence in different contexts.

Nagarjuna, a prominent Buddhist philosopher, argued that language is a conventional tool used for communication and does not reflect the true nature of reality. He believed that language is ultimately empty of inherent meaning and that clinging to linguistic concepts leads to suffering.

Apoha is a theory of negation in Indian philosophy, particularly in the Nyaya school. It suggests that negation is not simply the absence of something but rather a positive entity that excludes or negates the existence of something else.

Bhartrihari, a renowned Indian philosopher, proposed the theory of sabda-brahman, which suggests that the ultimate reality is linguistic in nature. He believed that the entire universe is a manifestation of the divine word or sabda.

The Mimamsa school of Indian philosophy emphasizes the role of language in performing rituals and religious ceremonies. They believe that the primary purpose of language is to convey the meaning of sacred texts and facilitate the proper execution of rituals.

Vakya in Indian philosophy, particularly in the Nyaya school, refers to a sentence or a complete proposition that expresses a meaningful thought. It is considered the basic unit of linguistic analysis and the primary carrier of meaning.

Bhartrihari, a renowned Indian philosopher, argued that language is a self-referential system that creates its own reality. He believed that language is not merely a tool for communication but rather a creative force that shapes our understanding of the world.

The Vedanta school of Indian philosophy views language as a veil that obscures the true nature of reality. They believe that language is limited and imperfect and that it cannot fully capture the essence of the ultimate reality, which is beyond words.

Abhidha in Indian philosophy, particularly in the Nyaya school, refers to the literal or primary meaning of a word. It is the direct and conventional meaning that is understood by all speakers of a language.

Bhartrihari, a renowned Indian philosopher, argued that language is a social construct that reflects the values and beliefs of a particular culture. He believed that language is not universal but rather varies across different cultures and communities.

The Samkhya school of Indian philosophy views language as a hindrance to liberation. They believe that language is limited and imperfect and that it can only describe the phenomenal world, not the ultimate reality. Liberation, according to the Samkhya school, involves transcending language and experiencing the true nature of reality directly.

Lakshana in Indian philosophy, particularly in the Nyaya school, refers to the figurative or secondary meaning of a word. It is the meaning that is derived from the literal meaning through various linguistic devices such as metaphor, simile, and personification.

Bhartrihari, a renowned Indian philosopher, argued that language is a creative force that can transform the world. He believed that language is not merely a tool for communication but rather a powerful medium through which we can shape our reality and create new possibilities.