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TRANSLATION
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The omission of all notes is prescribed in all <math>j\bar{a}tis</math>, but the omission of
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madhyama should never be made. The svara madhyama is the chief among
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all the svaras and is indispensable both in the kalpa (practice and precept)
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of gāndharva and also in sāmans."
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(NŚ XXVIII. 58-65)
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[ Anu. 142 ]
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Now the prescription of sadava and auduvita as well as the prescription
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according to utsarga<sup>55</sup> (general view) and apavāda<sup>56</sup> (exception) should be
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known only in vikṛtā jātis, not in the śuddhā jātis, because the śuddhās become
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the root of the coming into existence of other jātis. These śuddhās themselves
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become vikṛtās. How-
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[9. A repeated definition of śuddhā jāti]
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When a jāti has the same graha, the same apanyāsa and the same aniśa, has
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nyāsa in the mandra (lower register) and is complete, then it is known as
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śuddhā jāti.
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(259)
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Thus has been said the definition of śuddhā.
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[10. The vikṛtā state of śuddhā jātis]
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[Anu. 143]
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Out of these characteristics, the jātis become vikṛtā (modified) by (the
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violation of) one, two or many characteristics, excepting the nyāsa. The
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statement 'excepting the nyāsa' means that there is no vikṛtā state that comes
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about by (a change in) the nyāsa.
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[ The illustration of sadji ]
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[ Anu. 144 ]
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Vikṛtā ṣādjī is two-fold – one that is always complete and the other that is
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ṣāḍavā. Ṣāḍjī is śuddhā with the aṁśa that bestows its name (viz. ṣaḍja). Vikṛtā
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ṣāḍjī is complete when gāndhāra is its aṁśa because of the non-omission of
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