1.50 4 1
[Anu. 198]
Ṣaḍjais its graha, amśa and nyāsa.
Niṣādais kākalī here.9 It is
pentatonic with
the omission of
dhaivata and ṛṣabha. Its application is prescribed in sambhoga-
śṛṅgāra (love in union). Vīra
72 and the like are the rasas.
The mūrchanā
beginning with sadja obtains.7 Ārohin is the varņa.15 Prasannādi is the
alankāra.
The kalāis formed in the
dakṣiṇa (mārga), the kalā obtains in the
vṛtti (mārga)
and the kalā prevails in the
citra (mārga).
A tāla like caccatpuṭa obtains in
songs comprised of svara and pada.14
Ţakkakaiśika is born of dhaivatī and madhyamā jātis3, has
dhaivata as its amśa
and concluding note and is weak in the svaras comprised of two śrutis each
(
gāndhāra and niṣāda).
(326)
[Anu. 199]
Takkakaišika is related to sadjagrāma.5 (Contention) This rāga is born of
jātis related to both the grāmas, how is it proper to say that it is related to
șadjagrāma? [Answer] În its performance
pañcama related to four śrutis is
obtained.
Pañcama and
dhaivata are the two that bring about a distinction
between the two grāmas.
Hence, this rāga is related to sadjagrāma alone on
account of pañcama being comprised of four śrutis.6 Dhaivata is the graha,
amśa and nyāsa.
Niṣāda and gāndhāra are kākalī and antara here.1110 This (rāga)
is complete in svaras. In the opinion of
Kasyapa it becomes
auduvita
(
pentatonic) with the omission of
niṣāda and
gāndhāra. Its application is
prescribed in passionate acting (or dance) and in the entry of a love-lorn one
and his kañcukin (attendant of the female apartments). <math>\dot{B}\bar{\imath}bhatsa^{73}</math> and the
like are the rasas.
The mūrchanā beginning with dhaivata obtains.8 Ārohin is
the varna. The kalā is formed in the
dakṣiṇa (mārga), the kalā obtains in the
vṛtti (mārga) and the kalā prevails in the
citra (mārga). A tāla like
caccatpuṭa
obtains in songs comprised of svara and pada.
The rāga mālavakaišika is born of kaišikī jāti4, is combined with ṣaḍja as amša
and nyāsa12 and is weak in dhaivata.13
(327)
Some prefer pancama for the function of nyāsa in it and others prefer
găndhāra, but that is not seen in practice.
(328)