Sphuta, Sphuṭa: 28 definitions
Introduction:
Sphuta means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. 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.
Alternative spellings of this word include Safut.
In Hinduism
Jyotisha (astronomy and astrology)
1) Sphuṭa (स्फुट) refers to “clear” (i.e., clear rays of a planet)., according to the Bṛhatsaṃhitā (chapter 6), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “If Mars should appear with a large and clear disc or red like the flower of Kiṃśuka (Butea frondosa) or of Aśoka (Jonesia ashoka Roxb) or of clear [i.e., sphuṭa] and fine rays or like molten gold or if he should pass through the northern path, rulers will be happy and there will be prosperity in the land”.
2) Sphuṭa (स्फुट) refers to the “entrance” (of the sun into a particular degree of a sign), according to the Bṛhatsaṃhitā (chapter 12).—Accordingly, “The time of reappearance [i.e., sandarśana] of the star Canopus (Agastya) is different in different places; and it is for the learned astronomer to ascertain these times for given places. In the town of Ujjain, the star reappears when the sun just begins to enter [i.e., sphuṭa-bhāskara] the 24th degree of the sign Leo”.
Sphuṭa (स्फुट) refers to a “clearly (pierced)” (bowl), according to Govinda Daivajña’s Pīyūṣadhārā (verse p.424), a commentary on Rāma Daivajña’s Muhūrtacintāmaṇi (AD 1600).—Accordingly, “[...] Let the Brāhmaṇa, who had been honoured by him (i.e. the householder) measure that moment (lagnaṃ dadyāt) by means of a water clock. Let a copper bowl be made with ten palas weight, like a hemisphere, wit h the circular mouth measuring twelve aṅgulas in diameter and six aṅgulas in height. If it sinks sixty times in a day and night, it is the best water clock. The bowl that has been clearly pierced [i.e., sphuṭa—viddhaṃ sphuṭaṃ] by a circular needle of gold, of three and one-third māṣas weight and four aṅgulas length, should be placed [on the water]. [...]”.
Sphuṭa (स्फुट).—True or corrected. Note: Sphuṭa is a Sanskrit technical term used in ancient Indian sciences such as Astronomy, Mathematics and Geometry.
Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
Ayurveda (science of life)
Nighantu (Synonyms and Characteristics of Drugs and technical terms)
Sphuṭa (स्फुट) refers to “blooming” (viz., of a flower), as mentioned in a list of twenty-six synonyms, according to the second chapter (dharaṇyādi-varga) of the 13th-century Raj Nighantu or Rājanighaṇṭu (an Ayurvedic encyclopedia). The Dharaṇyādi-varga covers the lands, soil, mountains, jungles and vegetation’s relations between trees [viz., Sphuṭa] and plants and substances, with their various kinds.
Veterinary Medicine (The study and treatment of Animals)
Sphuṭa (स्फुट) refers to the “clearly developed” (nails) (of an elephant), according to the 15th century Mātaṅgalīlā composed by Nīlakaṇṭha in 263 Sanskrit verses, dealing with elephantology in ancient India, focusing on the science of management and treatment of elephants.—[Cf. chapter 5, “on marks of the stages of life”]: “4. With clearly developed nails (sphuṭa-nakha), vidu, joints, ears, and sheaths and covering of the tusks; spotted on the breast, and on the lobes of the ears; hairy in the ears and on the head, with uplifted head, eating grass, with rather stout (firm) rows of teeth, in the third year he is an upasarpa”.
Unclassified Ayurveda definitions
Sphuṭa (स्फुट):—[sphuṭam] Conspicuous
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Shaktism
Sphuṭa (स्फुट) or Sphuṭadhyāna refers to “lucid meditation”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “[...] (9) Above that is the principle of Unstruck Sound; the head of ‘A’ (aśira), it is omnipresent. Like (the sound of a) mad bee, that is said to be lucid meditation [i.e., sphuṭa-dhyāna]. [...] (Perfect) contemplation (samādhi) is with (these) sixteen aspects and is (attained) within the form of the sixfold deposition (ṣoḍhānyāsa). He who knows this is (a veritable) Lord of Yogis, the others (who do not) are (just) quoting from books. Once attained the plane that is Void and Non-void, the yogi is freed from bondage”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Yoga (school of philosophy)
Sphuṭa (स्फुट) refers to a “clear” (exposition of scripture), according to the 17th-century Yogacintāmaṇi by Śivānandasarasvatī, a text dealing with Haṭhayoga consisting of 3423 verses.—Accordingly, “Having bowed to Śrīvyāsa, the ascetic Śaṅkara, the teacher of the world, [my] teacher Śrīrāmacandra, whose lotus feet are intense bliss, and all of the gods of yogins, the ascetic Śivānanda has written clearly (sphuṭa) the great Yogacintāmaṇi, which had fallen into an ocean of various texts and has the power to explain everything”.
Sphuṭa (स्फुट) refers to a “clear (and complete)” (arising of an immediate absorption of the mind), according to the Vijñānabhairavatantra verse 115.—Accordingly, [while teaching contemplative techniques]: “Having stood above a great hole such as a well, an immediate absorption of the mind clearly (sphuṭa) and completely arises for [the Yogin] whose mind is free of thoughts because of gazing [into it]”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Purana and Itihasa (epic history)
Sphuṭa (स्फुट) refers to the “wide (world)”, according to the Śivapurāṇa 2.3.32 (“The seven celestial sages arrive”).—Accordingly, as Śiva said to the Seven Sages: “[...] O great sages, all the eight cosmic bodies that I possess are not for furthering my self-interest, they are for helping the wide world (sphuṭa—na tu svārthāya tatsphuṭam). A great penance has been performed by Pārvatī. That cannot be performed even by great sages. I have to give her the great fruit thereof. Indeed my vow is to render delight to my devotees. The fruit I bestow on her shall be conducive to her welfare. Hence I wish to marry her. [...]”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Sphuṭa (स्फुट) refers to “manifest”, according to Vāgīśvarakīrti’s Tattvaratnāvaloka verse 17.—Accordingly, “Cleansed by the oozing of the seed (i.e. semen) from the thunderbolt (i.e.the officiant’s penis) growing as a sprout born from a purified lotus (i.e. the consecrated vulva of the consort), the crop that is the fourth [state of consciousness] comes to full bloom (paripāka); [although] the Fourth [Initiation] is manifest (sphuṭa), it is hidden even from the wise”.
Note that sphuṭam could be construed in a different way, either as an adjective to paripākam or an adverb to eti.
Sphuṭa (स्फुट) refers to the “manifestation” (of the Emanation Body), according to the 10th-century Ḍākārṇava-tantra: one of the last Tibetan Tantric scriptures belonging to the Buddhist Saṃvara tradition consisting of 51 chapters.—Accordingly, “ [The universe] is dissolved [into emptiness] at the outset, [and the universe containing the maṇḍala] is generated [from emptiness] at the end; [it] indicates [this]: the Emanation [Body] (viz., the maṇḍala) manifests (sphuṭa). The Dharma, the Enjoyment, and the other [Bodies are also realized]; therefore, all [of the Bodies] are aggregated together in this [secret] [...]”.
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
In Jainism
General definition (in Jainism)
Sphuṭa (स्फुट) refers to “clearly”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Yama’s noose, which cannot be resisted even by the chiefs of gods, demons, men and the lord of snakes, in half a moment binds the world of living souls. Yama is clearly (sphuṭa) the one and only chief conqueror of the three worlds [and] by the mere wish of whom do the 30 gods die”.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Marathi-English dictionary
sphuṭa (स्फुट).—p (S) Blown, opened, expanded. 2 Burst, rent, broken or torn open or asunder. 3 Opened, figuratively; explained, expounded, explicated, manifested, declared, revealed: also as a open, plain, clear, apparent, evident. 4 as a Loose, separate, detached; that stands alone, or forms no part of a collection, disquisition, or book;--as a stanza, verse, sentence, story, tale. 5 In astronomy. Apparent; as sphuṭasūryagatiḥ Apparent motion of the sun.
sphuṭa (स्फुट).—p Blown; burst; explained. a Separate; open.
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
Sphuṭa (स्फुट).—a. [sphuṭ-ka]
1) Burst, rent asunder, broken, split.
2) Opened, expanded, full-blown; स्फुटपरागपरागत- पङ्कजम् (sphuṭaparāgaparāgata- paṅkajam) Śiśupālavadha 6.2,5.
3) Manifested, displayed, made clear.
4) Clear, plain, distinctly visible or manifest; अत्र स्फुटो न कश्चिदलंकारः (atra sphuṭo na kaścidalaṃkāraḥ) K. P.1; Kumārasambhava 5.44; Meghadūta 72; Ki. 11.44.
5) Bursting into view; कदम्बयष्टिः स्फुटकोरकेव (kadambayaṣṭiḥ sphuṭakorakeva) Uttararāmacarita 3. 42.
6) White, bright, pure; मुक्ताफलं वा स्फुटविद्रुमस्थम् (muktāphalaṃ vā sphuṭavidrumastham) Kumārasambhava 1.44.
7) Well-known, famous; स्फुटनृत्यलीलमभवत् सुतनोः (sphuṭanṛtyalīlamabhavat sutanoḥ) Śiśupālavadha 9.79 (= prathita).
8) Spread, diffused.
9) Loud.
1) Apparent, true.
11) Corrected.
12) Extraordinary, strange.
-ṭā, -ṭaḥ The expanded hood of a snake.
-ṭam ind. Clearly, evidently, distinctly, certainly, manifestly.
Sphuṭa (स्फुट).—(1) adj. (orig. no doubt MIndic form of ppp. of spharati, sphurati, and so orig. suffused, especially with light; but has come to be used in very general sense; = Pali phuṭa; see also phuṭa, sphūṭa, parisphuṭa, °sphūṭa, pratisphuṭa), full, filled, usually with prec. instr., much less often in composition: prītiprāmodyena Saddharmapuṇḍarīka 199.4, 485.8; stūpaiḥ sā lokadhātuḥ °ṭā bhaviṣyati 203.1, full of stūpas; yehi sphuṭo 205.10; (space in general, māra-senayā…) sphuṭaṃ Lalitavistara 307.15; sphuṭa…yakṣād- yaiḥ 315.9 (verse); gagaṇaṃ sphuṭaṃ tair naranāyakebhiḥ 367.14 (verse); gagaṇaṃ sphuṭa devasaṃghaiḥ 416.9 (verse); devatāhi Mahāvastu ii.333.9; taṃ (sc. mārgaṃ) prāṇakehi °ṭaṃ (mss. °ṭe) Mahāvastu i.270.13, (the way) was filled with living things (insects); (aghā) aghasphuṭā, evil and filled with evil, Lalitavistara 51.(10—)11; 351.22; 410.14; pādapehi Mahāvastu ii.327.6; dhvaja- patākaiḥ ii.328.4; patākapaṭṭaiḥ ii.344.1; a person's body, lakṣaṇehi ii.327.7; 336.6; piṭakaiḥ, with sores, pustules, Avadāna-śataka ii.167.1; gandhena Suvarṇabhāsottamasūtra 7.6; sphuṭo 'bhavad Ānando bhikṣur Māreṇa pāpīyasā Divyāvadāna 201.21, compare 24, completely occupied, possessed, by the Evil One; maitryā, suffused with love (regularly by the Buddha), Mahāvastu iii.429.3; Avadāna-śataka i.79.14; maitrāya with v.l. maitryāya Mahāvastu ii.350.15; avabhāsena (or in Mahāvastu obhāsena), with radiance, Lalitavistara 300.10; Mahāvastu i.41.7; 230.2; 240.12; iii.334.10; 341.14; Divyāvadāna 157.19; Suvarṇabhāsottamasūtra 8.5; jvālābhir Saddharmapuṇḍarīka 407.10; ābhayā Saddharmapuṇḍarīka 423.3; Lalitavistara 277.11; prabhājālaiḥ Lalitavistara 280.9; (yaśasā sarvā Śrāvastī) sphuṭā Avadāna-śataka ii.20.7; in cpds., prīti-sphuṭāḥ Saddharmapuṇḍarīka 330.2 (verse); sarva- śarīraṃ vikṛti-sphuṭaṃ Avadāna-śataka ii.173.10 (prose); (2) adj. or (probably) subst. (nt.), in dvandva [compound] khaṇḍa-sphuṭa-, ruined and broken (parts), of a stūpa; here replaces [Buddhist Hybrid Sanskrit] and Pali (khaṇḍa-) phulla, q.v. (compare Sanskrit sphuṭati, bursts open, and, in the same context of Divyāvadāna, sphuṭita or sphuṭitaka, q.v.): (stūpe) khaṇḍa-sphuṭa-pratisaṃskāra- (q.v.), repair of…, Divyāvadāna 22.11, 18; 23.1, 3, 8, 10. This use of sphuṭa is doubtless secondary, due to influence of sphuṭati, sphuṭita(ka). Cf. chuṭṭa.
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Sphūṭa (स्फूट).—adj. (= sphuṭa; compare parisphūṭa), full: mahatāvabhāsena sphūṭā abhūvan Lalitavistara 86.20 (prose).
Sphuṭa (स्फुट).—mfn.
(-ṭaḥ-ṭā-ṭaṃ) 1. Blown, opened, expanded, (as a flower.) 2. Apparent, manifest, evident. 3. Known, understood. 4. Plain, distinct. 5. Spread, diffused. 6. White, bright. 7. Burst, broken. 8. Rent, torn. 9. Loud. 10. (In astronomy,) True or apparent, as sphuṭasūryagatiḥ true or apparent motion of the sun. f.
(-ṭā) The expanded hood of a snake. E. sphuṭ to blow, as a flower, &c., aff. ka.
Sphuṭa (स्फुट).—[sphuṭ + a], and perhaps at the same time a form of spaṣṭa, with u, by the influence of the labial, ph by that of s, cf. sphaṭika, I. adj. 1. Broken, rent. 2. Opened, expanded (as a flower), [Uttara Rāmacarita, 2. ed. Calc., 1862.] 81, 5. 3. Spread. 4. Loud, [Rāmāyaṇa] 6, 8, 45. 5. Manifest, evident, [Kirātārjunīya] 11, 44. 6. Plain, distinct, [Pañcatantra] iii. [distich] 109, i. [distich] 180 (without duplicity). 7. White, bright, [Bhartṛhari, (ed. Bohlen.)] 3, 23. 8. Known. Ii. ṭam, adv. Distinctly, [Pañcatantra] 167, 15; evidently, [Hitopadeśa] iii. [distich] 89; certainly, [Nalodya, (ed. Benary.)] 2, 41. Iii. f. ṭā, A snake’s expanded hood, [Pañcatantra] iii. 135.
Sphuṭa (स्फुट).—[adjective] open, blossomed, blown; clear, distinct, plain. Abstr. tā [feminine] tva [neuter]
1) Sphuṭa (स्फुट):—[from sphuṭ] mfn. open, opened, [Suśruta; Bhāgavata-purāṇa]
2) [v.s. ...] expanded, blossomed, blown, [Mahābhārata; Uttararāma-carita]
3) [v.s. ...] plain, distinct, manifest, evident, clear, [Mahābhārata; Varāha-mihira’s Bṛhat-saṃhitā] etc.
4) [v.s. ...] (in [astronomy]) apparent, real, true, correct, [Sūryasiddhānta]
5) [v.s. ...] spread, diffused, extensive, wide, broad, [Kumāra-sambhava; Bhartṛhari; Śiśupāla-vadha]
6) [v.s. ...] extraordinary, strange, [Kāvyaprakāśa]
7) [v.s. ...] full of, filled with, possessed by ([instrumental case] or [compound]), [Divyāvadāna; Lalita-vistara]
8) [v.s. ...] white, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
9) [v.s. ...] m. the expanded hood of a serpent, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] (also f(ā). , [Pañcatantra])
10) [v.s. ...] m. Name of a man [gana] aśvādi
Sphuṭa (स्फुट):—[(ṭaḥ-ṭā-ṭaṃ) a.] Blown; apparent; spread; white; broken. 1. f. Expanded hood of a snake.
Sphuṭa (स्फुट):—(von sphuṭ)
1) adj. (f. ā) a) offen: srotas [Suśruta 1, 190, 19. 2, 210, 2.] nirgama [Bhāgavatapurāṇa 3, 15, 28.] aufgeblüht [Amarakoṣa 2, 4, 1, 7.] [Hemacandra’s Abhidhānacintāmaṇi 1128.] [Anekārthasaṃgraha 2, 100.] [Medinīkoṣa ṭ. 29.] [Mahābhārata 8, 4704.] [UTTARAR. 63, 7 (81, 5).] [Chandomañjarī 51.] — b) offen vor Augen liegend, für die Sinne offen, offenbar, deutlich, verständlich, vernehmlich, klar (häufig m adv.) [Amarakoṣa 3, 2, 31.] [Hemacandra’s Abhidhānacintāmaṇi 1467.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Halāyudha 4, 67. 5, 51.] kolāhala [Rāmāyaṇa 6, 8, 45.] te śastragrāhakā brūyuḥ prayuktāḥ sma iti sphuṭam [KĀM. NĪTIS.6,12.] [Meghadūta 71.] [Śiśupālavadha.9,79.] [Kirātārjunīya 11,44.] [Spr. (II) 1293. 1409. 1445. 3355. 3575. 3786. 5472. 5966. 6574. 6644. 7017. 7253.] [Bharata] [NĀṬYAŚ. 34,114.] [Varāhamihira’s Bṛhajjātaka S.3,40.6,13.9,45. 101,13.] [Kathāsaritsāgara.2,68.7,6. 16,121. 21,148. 30,14. 36,34. 43,31. 188. 44,21. 45,368. 52,143.] [Mārkāṇḍeyapurāṇa 24,26. 70,3. 101,18.] [Caurapañcāśikā 12.] [DAŚAR.3,69.] [Sāhityadarpana.3,22. 59,11. 310,11. 54.] [Prabodhacandrodaja 81,12. 101,9.] [Rājataraṅgiṇī.3,173.4,486.6,117. 237.] [Bhāgavatapurāṇa.3,22,22.5,3,4. 20,29.] [Oxforder Handschriften 110,a,5 v. u. 173,b, No. 389. 256,a,25.] [Pañcatantra 167,15.] [SARVADARŚANAS. 32,11. 117,6. 143,5. fgg.] [NALOD.2,41.] a adj. und adv. (m) [Amarakoṣa 1, 1, 7, 2. 3, 1, 37.] [Hemacandra’s Abhidhānacintāmaṇi 266. 349.] [Hemacandra’s Abhidhānacintāmaṇi 91.] [Kathāsaritsāgara 64, 125.] [Bhāgavatapurāṇa 8, 12, 22.] [SARVADARŚANAS. 143, 5.] — c) bei den Mathematikern genau, correct, wirklich (Gegens. madhyama, madhya; vgl. spaṣṭa) [WEBER, Jyotiṣa 88. 98. 100.] [Sūryasiddhānta 1, 60.] [Varāhamihira’s Bṛhajjātaka S. 5, 25. 12, 14.] [ĀRYABH. 3, 23. fgg.] Comm. zu [21. fgg.] [GAṆIT.] [CANDRAGR. 14. 23.] [SPAṢṬĀDH. 36. 45.] [GOLĀDHY.] [CHEDYAK. 42.] [MADHYAG. 25.] [GOLABANDH. 25.] [GRAHAṆAV. 24. 29. 39.] [YANTRĀDHY. 16.] [ 41. 47. 49.] [Colebrooke 2, 325. 395. 406. 456.] [ Kunde des Morgenlandes 4, 310.] — d) ausgedehnt, weit, umfangreich; = vyāpta [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Kumārasaṃbhava 1, 45. 7, 73.] sphuṭojjvalacandrikā [Spr. (II) 494.] — e) aussergewöhnlich, absonderlich [kāvyādarśa 1, 47] (= vikaṭa Comm.). — f) weiss [Hemacandra’s Anekārthasaṃgraha] [AJAYA im Śabdakalpadruma] —
2) m. a) = sphaṭa, phaṭa die sogenannte Haube der Schlangen [Hemacandra’s Abhidhānacintāmaṇi 1315]; vgl. 3). — b) Nomen proprium eines Mannes gaṇa aśvādi zu [Pāṇini’s acht Bücher 4, 1, 110.] —
3) f. ā =
2) a) [Spr. (II) 2832, v. l. 3770.] — Vgl. pari, sphauṭāyana .
Sphuṭa (स्फुट) in the Sanskrit language is related to the Prakrit words: Phuḍa, Phuḍā.
Sphuṭa (in Sanskrit) can be associated with the following Chinese terms:
1) 分明 [fēn míng]: “see clearly”.
2) 周遍 [zhōu biàn]: “extensive”.
3) 定 [dìng]: “establish”.
Note: sphuṭa can be alternatively written as: sphuṭam.
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.
Hindi dictionary
Sphuṭa (स्फुट) [Also spelled safut]:—(a) miscellaneous; distinct; manifest; apparent; hence ~[tā] (nf).
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Kannada-English dictionary
Sphuṭa (ಸ್ಫುಟ):—
1) [noun] open; opened; split.
2) [noun] blow or expanded fully (as a flower).
3) [noun] manifest; evident.
4) [noun] not obscure; clear.
5) [noun] shining brightly; resplendent; magnificent.
6) [noun] famous; renowned.
7) [noun] spread over or covering a wide area.
8) [noun] real; true; correct.
9) [noun] extraordinary; strange.
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Sphuṭa (ಸ್ಫುಟ):—
1) [noun] a fully blown flower.
2) [noun] the quality of being easy or clear to understand, comprehend.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Sphuṭa (स्फुट):—adj. 1. burst open; opened; expanded; full-blown; 2. evident; clearly understood; 3. displayed; made clear or plain; distinctly visible or manifest; 4. bursting into view; 5. communicative;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+21): Sphutabamdha, Sphutabandhani, Sphutabhaskara, Sphutabhoga, Sphutabhukti, Sphutabhuparidhi, Sphutabodha, Sphutabudbuda, Sphutacandrika, Sphutacarana, Sphutadarpana, Sphutadhyana, Sphutagatra, Sphutagraha, Sphutaharsha, Sphutajyotisha, Sphutakarana, Sphutakranti, Sphutalambana, Sphutamadhya.
Full-text (+136): Asphuta, Prasphuta, Parisphuta, Sphutartha, Sphutaphala, Samsphuta, Sphutata, Sphutavalkali, Visphuta, Sphutam, Sphutatara, Parisphutam, Sphutasara, Sphutajyotisha, Sphutarangini, Sphutabandhani, Sphutakarana, Sphutasiddhanta, Sphutabodha, Sphutadarpana.
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Search found 102 books and stories containing Sphuta, Sphuṭa, Sphūṭa, Sphuṭā; (plurals include: Sphutas, Sphuṭas, Sphūṭas, Sphuṭās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Indian Astronomy (a source book) (by B. V. Subbarayappa)
Chapter 14 - Precession of the Equinoxes (ayana-calana)
Chapter 19 - Conjunction of Planets (graha-yuti)
Krishna Sandarbha of Jiva Goswami (by Kusakratha Prabhu)
A Descriptive Catalogue of the Sanskrit Manuscripts, Madras (by M. Seshagiri Sastri)
Sahitya-kaumudi by Baladeva Vidyabhushana (by Gaurapada Dāsa)
Text 1.7 < [Chapter 1 - The Purpose of Poetry]
Text 10.257 < [Chapter 10 - Ornaments of Meaning]
Text 10.154 [Paryāyokta] < [Chapter 10 - Ornaments of Meaning]
Brahmasphutasiddhanta by Brahmagupta (Introduction) (by Acharyavara Ram Swarup Sharma)
Part 6 - Reference to Romaka and Paulisa systems < [Chapter 2 - Personal References of Brahmagupta]
Part 7 - Brahmagupta: A great critic < [Chapter 12 - Brahmagupta's Astronomy: Its Highlights]
Part 5 - Concordance of Working Rules < [Chapter 12 - Brahmagupta's Astronomy: Its Highlights]
Hari-bhakti-kalpa-latikā (by Sarasvati Thkura)
Text 7 < [First Stabaka]