गान्धारस्य technical_term

⁸¹ TRANSLATION krama as sa - ri - ga. Vyutkramas (permutations) are five beginning with ga - ri - sa; ga - sa - ri, ri - ga - sa, [ri - sa - ga] sa - ga - ri — thus are the five k\bar{u}_{l}a-tanas formed by vyutkrama (permutation or change of order). Thus there are six tanas of gandhara (along with the preceding two svaras viz. sa - n). Similarly, there is only one krama (original order) of madhyama (added to the preceding three svaras) as sa - ri - ga - ma; there are twenty-three utkramas beginning with ma - ga - ri - sa. That is thus - ma - ga - ri - sa, ma - ga sa - ri, ma - ri - ga - sa, ma - ri - sa - ga, ma - sa - ga - ri, ma - sa - ri - ga thus are the six tānas beginning with madhyama, formed by vyutkrama. Similarly, there are six tānas, each beginning with gāndhāra, ṛṣabha and ṣaḍja and taken together they are twenty-four. Similarly, there is only one krama (original order) of pañcama (along with its four preceding svaras). The kūṭa-tānas beginning with pa - ma - ga - ri - sa (formed by) vyutkrama are one hundred and nineteen. That is thus - sa - ni - ga - ma - pa, pa - ma - ga - ri - sa. Each one of pa - ma - ga - ri - sa has twenty-four (varieties beginning with it), taken together they become one hundred and twenty. Similarly, dhaivata has one krama (original order along with its preceding five svaras) as sa - ni - ga - ma - pa - dha, dha - pa - ma - ga - ni - sa, this is the vyutkrama (reverse order). Each one of dha - pa - ma - ga - ni - sa becomes [one hundred] and twenty (through kūļa-tānas); taken together (the kūṭa-tānas) become seven hundred and twenty. Similarly, there is only one krama of niṣāda (alongwith its six preceding svaras) as sa - ri - ga - ma - pa - dha - ni. Ni - dha - pa - ma - ga - ri - sa is the vyutkrama. Each one of ni - dha - pa - ma - ga - ni - sa becomes seven hundred and twenty (through k\bar{u}ta-tānas); taken together they become five thousand and forty. (Anu. ⁵⁹) Thus the tāna-vidhāna (performance of tānas) of svaras is found on the (viṇās having) sixty-six strings or hundred strings. The measurements of these two (vin\bar{a}s) are middle and the like (?)⁵⁷. Here the demonstration of these k\bar{u}ta- tānas has not been made on these (viņās) in order to avoid a digression; by this order itself, it (the demonstration) should be understood by the wise ones on their own. (Anu. ⁶⁰) The objective of these tanas has been said to be for the sake of the attainment of [ sthānas (registers) ]. Sthānas (registers) are said to be three in