alpatva-bahutva technical_term

VIMARŚA ²⁹⁹ Sixth or third below Gändhāra Şadja Madhyama Fifth or fourth below Şadja Fourth or fifth below Pañcama Şadja Dhaivata Third or sixth below Şadja It is obvious that when a svara other than sadja becomes the amsa, then it will be necessary to search a path for sparseness and abundance. The identity of sadjī will establish with this path and with nyasa. The paryayamsas of ṣāḍjī also become amsás in many other jātis. In view of this, the distinct identity of each jāti cannot be established on the basis of aṁśa because one and the same intervals will obtain in many jātis. Hence, the distinct identity of each jāti will depend on sparseness and abundance alone. The above is true of the seven jātis bearing svara names. In samsargajā vikṛtā jātis, the situation would be all the more complex because they involve the mixture of more than one jāti in each case. The sparseness-abundance of the jātis that are mixed in a given combination would emerge from time to time. This is a more complex form of antara-mārga. Abhi adds with regard to antara-mārga that sometimes a non-aṁśa svara also is not sparse. For example, in kārmāravī, gāndhāra has concert (sangati) with all svaras and thus, it has profuse usage in antara-mārga. The citation from Bharata occurring after Anu. 129 says that nyāsa and antara-mārga, the special use of sparseness and abundance, is responsible for manifesting the identity of jātis. This statement appears to apply only to samsargajā jātis. The weakness (abala) of a sparse svara and the abundance of the balavan(strong) svara has also been mentioned in the description of sparseness and abundance. 39. The description of kārmāravī is available only in the interpolated portion (from SR) in our text. The line cited here occurs in NS XXVIII. as the second half of verse 136. The interpolated portion from SR says - "Many(svaras) are said to be non-amsas on account of antara-marga. Gāndhāra is excessively abundant...... (17) Thus gāndhāra is said to be abundant, inspite of its being non-aṁśa, on account of antaramārga. The use of future tense in our text, in relation to the description of kārmāravī in NS is apparently somewhat queer, as it befits a commentary on NS rather than an independent work. Incidentally, this line of our text containing the use of future tense is found in Abhi Bhā on NŚ referred to in note ³⁸.