vol_II_p021 — Bṛhaddeśī

Bṛhaddeśī · Volume II

pp. 24–25folio 021

← II p020 index II p022 →

Devanāgarī (Bṛhaddeśī)

आर्षभ्यास्तु स्मृता अंशा निषादर्षभधैवताः² ।

षड्जपञ्चमहीने च षाडवौडुविते क्रमात्³ ॥२१३॥ रुद्धिते

धैवत्या गुरुभिः प्रोक्तावंशावृषभधैवतौ⁴ ।

समध्यमावपन्यासौ⁵ प्रागुक्तौ हीनतोत्क्रमात् ॥२१४॥ (चवमा? वपन्या) (सा?कौ)

अंशौ निषादवत्यास्तु द्विश्रुती सर्षभौ स्मृतौ⁶ ।

अंशो धैवतीवद् भवेच्छेषो न्यासो नामकृदेव तु⁷ ॥२१५॥

अंशास्तु षड्जकैशिक्या षड्जगान्धारपञ्चमाः।

^६५अंशा स्यु (क्यात्?क्या) सनिषादा अगान्धारा अपन्यासास्त एव तु ॥२१६॥ ६६ दास्क

ऋषभोऽल्पप्रयोगः स्यात्र्यासो गान्धार इष्यते⁹ ।

नित्यं पूर्णस्वरा चेयमाचार्यैः परिकीर्तिता¹ ॥२१७॥ (ताः?ता)

स्यात् षड्ज?ोदीच्यवत्यंशैः षड्जमध्यमधैवतैः।

सनिषादैरपन्यासौ¹⁰ विज?्ञेयौ षड्जधैवतौ ॥२१८॥

ऋषभेण विहीनेयं द्वाभ्या चेत् पञ्चमेन च।

(या?यं) È मन्द्रगान्धारभूयस्त्वमस्या न्यासस्तु मध्यमः॥२१९॥ (मा?मः) °मपन्यासस्त्

सर्वांशा नामकृत्र्यासा विज?्ञेया षड्जमध्यमा ।

स्याता निषादगान्धारावस्या हीनत्वकारिणौ¹³ ॥२२०॥ गीत

यथेष्टं स्यातु सञ्चारो यथा ग्रामाविरोधकृत्।

•च्च^६७ षड्जग्रामे तु सप्तैता¹⁴ शेषा मध्यमजातयः¹⁵ ॥२२१॥ (माः?ताः)

English — Sharma (translation)

٠. Ārṣabhī has niṣāda, ṛṣabha and dhaivata as amsas.² The ṣāḍava and auḍuvita (forms) come into being by the omission of sadja and (sadja) pañcama respectively.³

(213)

In dhaivatī, ṛṣabha and dhaivata have been spoken of as amśas by the gurus.⁴ These two alongwith madhyama are apanyāsas⁵ and the two(ṣāḍava and auduvita) are, as spoken of before, (in ārṣabhī) through the respective omission of (ṣadja and ṣadja-pañcama).

(214)

In niṣādavatī (or naiṣādī), the svaras having two śrutis each (viz. gāndhāra, niṣāda) alongwith ṛṣabha are the amśas.⁶ The rest is as in dhaivatī, the nyāsa is the svara (niṣāda) from which this jāti derives its name.⁷

(215)

In ṣaḍja-kaiśikī, ṣaḍja, gāndhāra and pañcama are aṁśas and they themselves are the apanyāsas⁸, adding niṣāda and omitting gāndhāra.

(216)

Rṣabhais of sparse usage and gāndhārais desired to be the nyāsa.⁹ And this (jāti) is said by the ācāryas to be always pūrņasvarā (with complete svaras i.e. there is no omission).¹

(217)

Şadjodicyavatī is (formed) with şadja, madhyama, dhaivata and niṣāda as amśas¹⁰, sadja and dhaivata should be known as two apanyāsas.¹¹

(218)

It is devoid of rṣabha and if two (svaras) have to be omitted then it is devoid also of pañcama. There is the abundance of mandra gandhara and madhyama is the nyāsa.

(219)

Şadja-madhyamā has all the svaras as amśa and its nyāsa is on the two svaras from which it derives its name (viz. şadja and madhyama). Nişāda and gāndhāra are the two svaras that bring about hīnatva¹³ (the state of being bereft i.e. the omission of niṣāda brings about its ṣāḍava form and that of niṣāda, gāndhāra, its audava form).

(220)

The sañcara (to and fro movement of svaras) is left to one's will, it has to be so as not to violate the grāma.⁴¹ These seven are in sadja-grāma¹⁴, the remaining (eleven) are the jātis of madhyama (grāma).¹⁵

(221)

← II p020 index II p022 →

Sanskrit attestations (12)

1.[definition] ⇄ṣaḍja-kaiśikī is characterized as pūrņasvarā, meaning it contains all complete svaras with no omissionनित्यं पूर्णस्वरा चेयमाचार्यैः परिकीर्तिता

2.[structural] ⇄Ārṣabhī has niṣāda, ṛṣabha and dhaivata as amsasआर्षभ्यास्तु स्मृता अंशा निषादर्षभधैवताः

3.[structural] ⇄Ārṣabhī generates ṣāḍava and auḍuvita forms through omission of sadja and sadja-pañcama respectivelyषड्जपञ्चमहीने च षाडवौडुविते क्रमात्

4.[structural] ⇄In dhaivatī, ṛṣabha and dhaivata are designated as amsas by the gurusधैवत्या गुरुभिः प्रोक्तावंशावृषभधैवतौ

5.[structural] ⇄In dhaivatī, ṛṣabha, dhaivata and madhyama together function as apanyāsasसमध्यमावपन्यासौ

6.[structural] ⇄In niṣādavatī, gāndhāra and niṣāda with two śrutis each, along with ṛṣabha, are the amsasअंशौ निषादवत्यास्तु द्विश्रुती सर्षभौ स्मृतौ

7.[structural] ⇄The nyāsa in niṣādavatī is the svara (niṣāda) from which the jāti derives its nameधैवतीवद् भवेच्छेषो न्यासो नामकृदेव तु

9.[structural] ⇄ṣaḍja-kaiśikī is characterized by sparse usage of ṛṣabha and gāndhāra as its nyāsaऋषभोऽल्पप्रयोगः स्यात्र्यासो गान्धार इष्यते

10.[structural] ⇄Şadjodicyavatī is formed with şadja, madhyama, dhaivata and niṣāda as amsasस्यात् षड्ज?ोदीच्यवत्यंशैः षड्जमध्यमधैवतैः। सनिषादैरपन्यासौ

13.[structural] ⇄In Şadja-madhyamā, niṣāda and gāndhāra are the svaras that bring about hīnatvaनिषादगान्धारावस्या हीनत्वकारिणौ

14.[structural] ⇄Seven jātis belong to sadja-grāmaषड्जग्रामे तु सप्तैता

15.[structural] ⇄The remaining eleven jātis constitute the jātis of madhyama grāmaशेषा मध्यमजातयः

English attestations (15)

1.[definition]ṣaḍja-kaiśikī is characterized as pūrņasvarā, meaning it contains all complete svaras with no omissionAnd this (jāti) is said by the ācāryas to be always pūrņasvarā (with complete svaras i.e. there is no omission).

2.[structural]Ārṣabhī has niṣāda, ṛṣabha and dhaivata as amsasĀrṣabhī has niṣāda, ṛṣabha and dhaivata as amsas.

3.[structural]Ārṣabhī generates ṣāḍava and auḍuvita forms through omission of sadja and sadja-pañcama respectivelyThe ṣāḍava and auḍuvita (forms) come into being by the omission of sadja and (sadja) pañcama respectively.

4.[structural]In dhaivatī, ṛṣabha and dhaivata are designated as amsas by the gurusIn dhaivatī, ṛṣabha and dhaivata have been spoken of as amśas by the gurus.

5.[structural]In dhaivatī, ṛṣabha, dhaivata and madhyama together function as apanyāsasThese two alongwith madhyama are apanyāsas

6.[structural]In niṣādavatī, gāndhāra and niṣāda with two śrutis each, along with ṛṣabha, are the amsasIn niṣādavatī (or naiṣādī), the svaras having two śrutis each (viz. gāndhāra, niṣāda) alongwith ṛṣabha are the amśas.

7.[structural]The nyāsa in niṣādavatī is the svara (niṣāda) from which the jāti derives its namethe nyāsa is the svara (niṣāda) from which this jāti derives its name.

8.[structural]In ṣaḍja-kaiśikī, ṣaḍja, gāndhāra and pañcama are amsas that simultaneously function as apanyāsasIn ṣaḍja-kaiśikī, ṣaḍja, gāndhāra and pañcama are aṁśas and they themselves are the apanyāsas

9.[structural]ṣaḍja-kaiśikī is characterized by sparse usage of ṛṣabha and gāndhāra as its nyāsaRṣabhais of sparse usage and gāndhārais desired to be the nyāsa.

10.[structural]Şadjodicyavatī is formed with şadja, madhyama, dhaivata and niṣāda as amsasŞadjodicyavatī is (formed) with şadja, madhyama, dhaivata and niṣāda as amśas

11.[structural]In Şadjodicyavatī, sadja and dhaivata are designated as apanyāsassadja and dhaivata should be known as two apanyāsas.

12.[structural]Şadja-madhyamā has all the svaras as amsas with its nyāsa on sadja and madhyamaŞadja-madhyamā has all the svaras as aṁśa and its nyāsa is on the two svaras from which it derives its name (viz. şadja and madhyama).

13.[structural]In Şadja-madhyamā, niṣāda and gāndhāra are the svaras that bring about hīnatvaNişāda and gāndhāra are the two svaras that bring about hīnatva

14.[structural]Seven jātis belong to sadja-grāmaThese seven are in sadja-grāma

15.[structural]The remaining eleven jātis constitute the jātis of madhyama grāmathe remaining (eleven) are the jātis of madhyama (grāma).

← II p020 index II p022 →