¶ Visi abundance comes about on account of the stated prescription. In the hexatonic form, there is the non-abundance of dhaivata but it is never so in the case of ṛṣabha.¹¹ In the auduvita form, sparseness does not obtain in the case of any svara on acount of all of them being amsas.¹² In this way there is the abundance of all the svaras. Nyāsa is gāndhāra alone. Apanyāsa is madhyama alone. There is the sancāra 76 or to and fro movement of sadja and gändhära.² It is ten-fold. There are ten amsas - five pertain to the complete state, four to the hexatonic state, on account of there being an exception when pañcama is the ainsa. One pertains to the auduvita state. The mūrchanā beginning with ṛṣabha obtains here.⁹ Karuṇa is the rasa. Pañcapāṇi is the tāla.³ In the ekakala citra (mārga), māgadhī is the gīti. In the dvikala vārtika (mārga), sambhāvitā is the gīti. In the catuṣkala dakṣiṇa (mārga), pṛthulā is the gīti. It is applied in the dhruva gana in the third act. . . . . . . . . . . . . . . . . . . . . Seven svaras are amśas in şadjamadhyamā and they have mutual to and fro movement.⁵ Niṣāda is sparse excepting when gāndhāra is the aniśa; (in other words) except the vādin state of (gāndhāra).⁶ The hextatonic and pentatonic states are known to be when niṣāda and niṣāda-gāndhāra are omitted.¹³ The two-śruti svaras (niṣāda and gāndhāra) are the adversaries of the hexatonic and pentatonic states. The gīta, tāla, kalā etc. are like those in ṣāḍjī, and the mūrchanā is that which ፥ begins with madhyama and the viniyoga is as (prescribed) before.⁴ Ṣadja (and) madhyama are nyāsas in this. Seven svaras are apanyāsas.⁸ The prastāra is thus - ı (1) mā gā saga pā dhapa mā nidha nima (2) mā mā sā riga maga nidha padha pā¹⁰