vol_II_p011 — Bṛhaddeśī

Bṛhaddeśī · Volume II

pp. 4–5folio 011

← II p010 index II p012 →

Devanāgarī (Bṛhaddeśī)

आन्ध्रीअङ्धी च नन्दयन्ती च कार्मारव्यथ₹क कैशिकी ।

एवमेकादश ज्ञेया मध्यमग्रामसंश्रया:⁷ ॥१९०॥

[॥ इत्येकादशमध्यमग्रामाश्रया:॥]

[साधारणकृता जातय:]

साधारणकृतास्तिस्रो विज्ञेया जातयो बुधै: । मध्यमा पञ्चमीमत्सरी चैव तथा वै षड्जमध्यमा⁴ ॥१९१॥

॥ इति सङ्ख्या, उद्देशश्च॥

[२. शुद्धाः, विकृताः, संसर्गजा विकृताश्च]

[अनु ॰ ११५]

आभ्योऽष्टादशजातिभ्य: सप्तस्वराख्याश्चोक्ता द्विधा शुद्धा विकृताश्चेति । तत्र शुद्धा अन्यूनस्वराः*स्वस्वरांशग्रहन्यासापन्यासाश्च । एभ्यो लक्षणेभ्योऽन्यतमेन द्वाभ्यां बहुभिर्वा

्रा स्वरस्वरग्रहान्यासाध (?)<br>लक्षणैर्विकृतिमुपगता न्यासवर्ज विकृतसंज्ञा भवन्ति ।

^५व्यायापि तुष्टा(?)६०वजा७कविकारी <b>या मन्द्रो भवतीत्य</b>नियम: ।

[अनु०११६]

तंत्रं न्यासविधिमाह-तत्र न्यासविधौ या जातय: शुद्धा:,तासु नामकारी यो न्यास: [स]

्बलः यवाः विकारित । विकृतासु च नामकारी [न्यास:] तारो वा मन्द्रो वा भवतीत्यनियम:।

[अनु ११७]

तत्र शुद्धानां जातीनां शुद्धत्वं विकृतत्वं च रूपद्वयमस्ति¹⁰ । एकादशानां जातीनां विकृतोद्भवत्वादु विकृतत्वमेववृ॰ रूपं भवति न तु। ननु शुद्धत्विमिति कुत एतत् ? ता हि परस्परसंसर्गाज्ञायन्ते⁵(ते?न्ते) । तथा चाह भरत: -

English — Sharma (translation)

and andhri and nandayanti and karmaravi and then kaisiki, thus should be known the eleven (jātis) based on madhyamagrāma⁷. <math>(189 - 190)</math>

[Thus end the eleven jātis based on madhyamagrāma]

[sādhāraņakṛtā jātis]

Three jatis should be known by the wise to be sadharanakṛtā (those in which the use of sādhāraṇa svaras is prescribed) viz., madhyamā, pañcamī and similarly şadjamadhyamā.

(191)

Thus ends the number and nomenclature of jātis.

[2. The śuddhā, vikṛtā and samsargajā vikṛtā jātis]

[Anu. 115]

Out of these eighteen jātis the seven bearing the names of (seven) svaras are spoken of as being twofold - suddhās and vikṛtās. The suddhās are devoid of the omission of notes and have their anisa, graha, nyāsa and apanyāsa on their own svara¹¹¹, i.e. the svara from which each of them derives its respective name. They assume the name vikṛtā on account of the alteration obtaining in them through an alteration in respect of one, two or many lakṣaṇas (characteristics)⁶ out of the above lakṣaṇas(characteristics of their śuddha 1002 472 7 form), excepting nyāsa4 (which is not altered).

[Anu. 116]

Out of these (lakṣaṇas) he (the author) spoke (speaks) about the 日本が一次の後の日の行人の行うのできるというますが、まるは、大利の大利の人の自己となりから prescription of nyāsa. There in the prescription of nyāsa, the nyāsa which is the svara from which the respective jāti derives its name, is, as a rule, low (mandra) in the jātis that are śuddhā (unaltered)⁸. In the vikṛtā (jātis) the nyāsa on the note from which the respective jāti derives its name, is either tāra (high) or mandra (low)³; thus there is no rule⁹.

[Anu. 117]

Thus the śuddhā jātis have a twofold⁵ form, viz., the original (unaltered) and the altered state. The eleven jātis have only an altered state because they are born of the vikṛtā varieties (of śuddhā jātis); they do not have an unaltered state. Why is that so? They are born of mutual blending⁵. Similarly has said Bharata - ر<br>د د د د د د د د د د د د د د د د د د د

← II p010 index II p012 →

Sanskrit attestations (11)

1.[definition]Śuddhā jātis are devoid of omission of notes and have anisa, graha, nyāsa and apanyāsa on their own svaraशुद्धा अन्यूनस्वरा*स्वस्वरांशग्रहन्यासापन्यासाश्च

2.[definition]Vikṛtā jātis assume their name through alteration in characteristics of śuddhā forms, excepting nyāsaद्वाभ्या बहुभिर्वा ्रा स्वरस्वरग्रहान्यासाध (?) लक्षणैर्विकृतिमुपगता न्यासवर्ज विकृतसंज्ञा भवन्ति

3.[definition] ⇄Tāra and mandra are register designations used to characterize the placement of nyāsa in jātisतत्र न्यासविधौ या ज?ातयः शुद्धाः,तासु नामकारी यो न्यासः [स] नियमेन मन्त्रो भवति विकृतासु च नामकरी [न्यासः] तारो वा मन्द्रो वा भवतीत्यनियमः।

4.[enumeration]Three jātis are classified as sādhāraņakṛtā: madhyamā, pañcamī, and şadjamadhyamāसाधारणकृतास्तिस्रो विज?्ञेया ज?ातयो बुधैः । मध्यमा पञ्चमी चैव तथा वै षड्जमध्यमा

5.[relation]The eleven jātis have only altered state because they are born from mutual blending of vikṛtā varietiesएकादशाना ज?ातीना विकृतोद्भवत्वादु विकृतत्वमेव रूपं भवति न तु शुद्धत्विमिति कुत एतत् ? ता हि परस्परसंसर्गाज?्ञायन्ते

6.[relation]Alteration in one, two or many lakṣaṇas (characteristics) transforms śuddhā into vikṛtā jātisद्वाभ्या बहुभिर्वा ्रा स्वरस्वरग्रहान्यासाध (?) लक्षणैर्विकृतिमुपगता

7.[structural]Eleven jātis are based on madhyamagrāmaएवमेकादश ज?्ञेया मध्यमग्रामसंश्रयाः

8.[structural]In śuddhā jātis, nyāsa on the naming svara is prescribed to be mandra (low)तासु नामकारी यो न्यासः [स] नियमेन मन्त्रो भवति

9.[structural]In vikṛtā jātis, nyāsa on the naming svara can be either tāra (high) or mandra (low) without fixed ruleविकृतासु च नामकरी [न्यासः] तारो वा मन्द्रो वा भवतीत्यनियमः

10.[structural]Śuddhā jātis have twofold forms: unaltered and altered statesशुद्धाना ज?ातीना शुद्धत्वं विकृतत्वं च रूपद्वयमस्ति

11.[structural]Graha, anisa, nyāsa and apanyāsa are characteristic lakṣaṇas that define śuddhā jātisशुद्धा अन्यूनस्वरा*स्वस्वरांशग्रहन्यासापन्यासाश्च

English attestations (9)

1.[definition] ⇄Śuddhā jātis are devoid of omission of notes and have anisa, graha, nyāsa and apanyāsa on their own svaraThe suddhās are devoid of the omission of notes and have their anisa, graha, nyāsa and apanyāsa on their own svara

3.[definition]Tāra and mandra are register designations used to characterize the placement of nyāsa in jātisthe nyāsa which is the svara from which the respective jāti derives its name, is, as a rule, low (mandra) in the jātis that are śuddhā (unaltered). In the vikṛtā (jātis) the nyāsa on the note from which the respective jāti derives its name, is either tāra (high) or mandra (low)

4.[enumeration] ⇄Three jātis are classified as sādhāraņakṛtā: madhyamā, pañcamī, and şadjamadhyamāThree jatis should be known by the wise to be sadharanakṛtā (those in which the use of sādhāraṇa svaras is prescribed) viz., madhyamā, pañcamī and similarly şadjamadhyamā

5.[relation] ⇄The eleven jātis have only altered state because they are born from mutual blending of vikṛtā varietiesThe eleven jātis have only an altered state because they are born of the vikṛtā varieties (of śuddhā jātis); they do not have an unaltered state. Why is that so? They are born of mutual blending

6.[relation] ⇄Alteration in one, two or many lakṣaṇas (characteristics) transforms śuddhā into vikṛtā jātisThey assume the name vikṛtā on account of the alteration obtaining in them through an alteration in respect of one, two or many lakṣaṇas (characteristics)

7.[structural] ⇄Eleven jātis are based on madhyamagrāmathus should be known the eleven (jātis) based on madhyamagrāma

8.[structural] ⇄In śuddhā jātis, nyāsa on the naming svara is prescribed to be mandra (low)the nyāsa which is the svara from which the respective jāti derives its name, is, as a rule, low (mandra) in the jātis that are śuddhā (unaltered)

9.[structural] ⇄In vikṛtā jātis, nyāsa on the naming svara can be either tāra (high) or mandra (low) without fixed ruleIn the vikṛtā (jātis) the nyāsa on the note from which the respective jāti derives its name, is either tāra (high) or mandra (low); thus there is no rule

11.[structural] ⇄Graha, anisa, nyāsa and apanyāsa are characteristic lakṣaṇas that define śuddhā jātisThe suddhās are devoid of the omission of notes and have their anisa, graha, nyāsa and apanyāsa on their own svara

← II p010 index II p012 →