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TRANSLATION
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[Anu. 200]
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This means - Mālavakaišika is related to madhyamagrāma on account of
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being born of kaiśikī jāti. Ṣadja is the graha, aniśa and nyāsa. There is the
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sparseness of dhaivata here. In usage, niṣāda is kākalī here and this (rāga) is
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complete in svaras. Its application is prescribed in vipralambha-śṛṅgāra (love in separation). Vīra<sup>74</sup> and the
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with sadja obtains. Ārohin is the varņa. Prasannamadhyama is the alankāra.
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The kalāis formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga)
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and the kalā prevails in the citra (mārga). A tāla like caccatpuṭa obtains in
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songs comprised of svara and pada.
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[The assignment of gramas to vesararagas]
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Now the particular grāma of each one of the vesara (rāgas) is being shown -
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Ţakkarāga, similarly sauvīra, ṭakkakaišika, boṭṭarāga and vesara-ṣāḍava are in the
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one (grāma) called sadja.
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(329)
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Hindolaka, mālavapancama and mālavakaišika should be known to be born
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of madhyamagrāma.
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(330)
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Thus have all the vesara(rāgas) been spoken of with their definitive
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descriptions. They are known as vega-svaras 75 because the speed of svaras is
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seen in them.
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(331)
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[ E. Sādhāraņa rāgas]
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The śuddha, bhinna, gauḍa and similarly vegasvara (rāgas) have been spoken
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of. Now I will speak of the seven sādhāraņa ones.
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(332)
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[Anu. 201]
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(Contention) Howdoes the sidhāraṇatva (commonness) of sādhāraṇa (rāgas)
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come about? It is being answered. On account of being born of the gitis
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pertaining to all the ragas that have been spoken of heretofore, there is their
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sādhāraņatva (commonness); this comes about on account of their being sung in
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the sādhāraṇa-giti. Similarly has said Kasyapa-
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"Seven sādhāraņa (rāgas) have been said to be based in all the gitis."
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