Şādjī, āndhrī, nandayantī and gāndhārodīcyavā, these four are with six svaras², the others are with five svaras. Niṣādavatī, ārṣabhī and dhaivatī, ṣadjamadhyamā and ṣadjodīcyavatī, these five that are based in sadjagrāma alone are known (to be with five svaras).⁴ Gändhārī, raktagāndhārī, madhyamā, pañcamī and similarly kaiśikī, these five that are based in madhyamagrāma⁵ are to be known (with five svaras). In şadjagrāma, şadjakaišikī should be known to be complete⁹ and şādjī should be known to be with six svaras in combination (actually omission) with gāndhāra. In madhyamagrāma, kārmāravī should be known to be sampūrņa and similarly gāndhārapañcamī and madhyamodīcyavā are (with five svaras).⁷ And again gāndhārodīcyavā should be known by the wise to be composed of six svaras and andhri and nandayanti (are similar), all these are based on madhyunagriina. Thus should be known these (j\bar{a}tis), that are based on the two gr\bar{a}mas, by the wise, according to their distinction. Those (jātis) that have to be known to be composed of seven svaras and those that have been known as being composed of six svaras, are sometimes made ṣāḍavita (with six svaras)¹² and in some cases they are made auḍuvita (with five svaras) respectively. Thus end the śuddhā, vikṛtā and samsargajā vikṛtā jātis. [3. General definition of jāti]¹⁴ Now he (the author) spoke (speaks) about the general definition - Jātis are called as such because they are born of the organized grouping⁸ of sruti, graha, svara etc.¹ Or jātis are known as such because the experience of rasa⁹ is born of them or begins with them. Or jātis are known as such because of being the cause of the birth of all ragas and the like. Or, these jatis are like