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VIMARŚA
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20. Rāga, in general, as colour or delightfulness could increase due to
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mūrchanā because the latter gives rise to variety of scalar forms that would in
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turn, bring into existence variety in melodic structures.
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21, 22. Both ascent and descent and unimpaired original order of svaras as
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well as use of seven svaras without any omission are the three conditions for
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mūrchanā. The omission of svaras gives rise to tāna.
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23. BṛD is the first known text to speak of 12-svara-mūrchanā. Kumbhā has
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vehemently criticised this type of mūrchanā (vide S Raj II, 1.1.352-364).
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24. When hexatonic and pentatonic scales are accepted as murchana, the
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condition of using all the seven svaras is violated. ( see glossary )
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25. Svarasamyutāh of the text has been translated as 'filled' with svaras.
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26. It is notable that the starting points of murchanas follow the descending
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order i.e. after the murchana beginning with sadja comes the one beginning
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with niṣāda, and not ṛṣabha.
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27. The beginning svara of each mūrchanā has been put in the locative case,
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implying, perhaps that a mūrchanā subsists there.
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28. Here the instrumental case has been used in order to meet the requirement of
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metre.
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29. Tārakādi is a gaņa of Pāņini (V.2.36, Gaņaratnamahodadhi, 388-391, vide
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Monier Williams).
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30. Itac is a suffix.
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31. This derivation occurs for the first time in BrD.
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32. This is the total number of hexatonic tanas in both the gramas.
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33. This is the total number of pentatonic tānas in both the grāmas.
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34,35. All the omitted pairs are samvādins except ri-dha in madhyamagrāma
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which is anuvādin.
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36. Prastāra literally means elaboration; here it means notational presentation.
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37. If the author is referring to a recapitulatory verse in Viśākhila's work we
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have no way of verification because that work is lost. It is not improbable that he
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is referring to NS XXVIII, 32 where mūrchanās have been said to be made of all
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the seven svaras and tanas have been said to be hexatonic and pentatonic.
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38. This distinction between murchana and tana as the former being with
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ascent and descent and the latter being only with ascent is a new point made in
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BrD which does not seem to be valid. ( see glossary )
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39. BrD is the first text to assign yajña names to tānas. Some later texts have
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reproduced these names (cf. SR I,4.72 cd 90 ab and SRāj II,1.1.453-474).
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S Rāj also attempts to justify this assignment of Yajña-names (vide ibid. 476-493.
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ab). ( see glossary )
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40. This statement of BrD to the effect that sādhāraņa mūrchanās begin with antara
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and kākalī is in contradiction of the postulation of NS XXVIII, p. 82 that kākalī (and
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by implication antara also ) is anamsa ( non-amsa i.e. is not the progenitor of a
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