vinyāsa technical_term

TRANSLATION ¹⁵ it is used in the first vidārī. That (svara) which is not the vivādī of the aṁśa becomes samnyāsa if it is used in the end of the first vidārī. [The definition of vinyāsa forming part of that of amsa] [Anu. ¹²³] This nyāsa svara itself, when placed in the end of a pada (unit or sub- section), becomes vinyāsa. Hence it has been said²¹— "That in which rāga (delight) abides and from which it (rāga) proceeds or is begun, the leader or regulator of tara (high) and mandra (low), that which is obtained in abundance, that which is perceived (during the operation of) graha, apanyāsa, vinyāsa, samnyāsa and nyāsa, that which is pervasive, is aṁśa having (these) ten characteristics." (Cf. NS XXVIII.68, ⁶⁹) [3. The definition of tara] [Anu. ¹²⁴] Now the definition of tara is being given. The extent (gati) of tara is up to the fifth svara beginning from the use of amsa 22 svara. What is being said? Ascent up to the fifth svara is tāra, thus is being said. Or, ascent in four svaras is tāra, just as in nandayantī²³-sā-sā-nidha-sā; pañcama being the aṁśa there, tāra extends up to ṣaḍja (the fourth from pañcama). The structuring up to the fifth note (from the amsa) should be understood from the eighth vidārī (section) of gāndhārī²⁴ (jāti) up to the fifth svara, which comprises the extent of tāra. Just as in gāndhārī it is ni-dha-ni-dhā, thus is the notation. According to the word 'va' (in the verse from NS cited below), the state of being tara, applies also to seven svaras. The extent of tara is threefold. Similarly has been said by Bharata - ^• ^• ^• ^• ^• ^• ^•