ārṣabhī jati

^٠. ²⁵ TRANSLATION Ārṣabhī has niṣāda, ṛṣabha and dhaivata as amsas. The ṣāḍava and auḍuvita (forms) come into being by the omission of sadja and (sadja) pañcama respectively. (213) In dhaivatī, ṛṣabha and dhaivata have been spoken of as amśas by the gurus. These two alongwith madhyama are apanyāsas and the two(ṣāḍava and auduvita) are, as spoken of before, (in ārṣabhī) through the respective omission of (ṣaḍja and ṣaḍja-pañcama). (214) In niṣādavatī (or naiṣādī), the svaras having two śrutis each (viz. gāndhāra, niṣāda) alongwith ṛṣabha are the amśas. The rest is as in dhaivatī, the nyāsa is the svara (niṣāda) from which this jāti derives its name. (215) In ṣaḍja-kaiśikī, ṣaḍja, gāndhāra and pañcama are aṁśas and they themselves are the apanyāsas, adding niṣāda and omitting gāndhāra. (216) Rṣabhais of sparse usage and gāndhārais desired to be the nyāsa. And this (jāti) is said by the ācāryas to be always pūrņasvarā (with complete svaras i.e. there is no omission). (217) Şadjodicyavatī is (formed) with şadja, madhyama, dhaivata and niṣāda as amśas, sadja and dhaivata should be known as two apanyāsas. (218) It is devoid of ṛṣabha and if two (svaras) have to be omitted then it is devoid also of pañcama. There is the abundance of mandra gandhara and madhyama is the nyāsa. (219) Şadja-madhyamā has all the svaras as aṁśa and its nyāsa is on the two svaras from which it derives its name (viz. şadja and madhyama). Nişāda and gāndhāra are the two svaras that bring about hīnatva (the state of being bereft i.e. the omission of niṣāda brings about its ṣāḍava form and that of niṣāda, gāndhāra, its audava form). (220) The sañcara (to and fro movement of svaras) is left to one's will, it has to be so as not to violate the grāma.⁴¹ These seven are in sadja-grāma, the remaining (eleven) are the jātis of madhyama (grāma). (221)

^٠. ²⁵ TRANSLATION Ārṣabhī has niṣāda, ṛṣabha and dhaivata as amsas. The ṣāḍava and auḍuvita (forms) come into being by the omission of sadja and (sadja) pañcama respectively. (213) In dhaivatī, ṛṣabha and dhaivata have been spoken of as amśas by the gurus. These two alongwith madhyama are apanyāsas and the two(ṣāḍava and auduvita) are, as spoken of before, (in ārṣabhī) through the respective omission of (ṣaḍja and ṣaḍja-pañcama). (214) In niṣādavatī (or naiṣādī), the svaras having two śrutis each (viz. gāndhāra, niṣāda) alongwith ṛṣabha are the amśas. The rest is as in dhaivatī, the nyāsa is the svara (niṣāda) from which this jāti derives its name. (215) In ṣaḍja-kaiśikī, ṣaḍja, gāndhāra and pañcama are aṁśas and they themselves are the apanyāsas, adding niṣāda and omitting gāndhāra. (216) Rṣabhais of sparse usage and gāndhārais desired to be the nyāsa. And this (jāti) is said by the ācāryas to be always pūrņasvarā (with complete svaras i.e. there is no omission). (217) Şadjodicyavatī is (formed) with şadja, madhyama, dhaivata and niṣāda as amśas, sadja and dhaivata should be known as two apanyāsas. (218) It is devoid of ṛṣabha and if two (svaras) have to be omitted then it is devoid also of pañcama. There is the abundance of mandra gandhara and madhyama is the nyāsa. (219) Şadja-madhyamā has all the svaras as aṁśa and its nyāsa is on the two svaras from which it derives its name (viz. şadja and madhyama). Nişāda and gāndhāra are the two svaras that bring about hīnatva (the state of being bereft i.e. the omission of niṣāda brings about its ṣāḍava form and that of niṣāda, gāndhāra, its audava form). (220) The sañcara (to and fro movement of svaras) is left to one's will, it has to be so as not to violate the grāma.⁴¹ These seven are in sadja-grāma, the remaining (eleven) are the jātis of madhyama (grāma). (221)