ardhamāgadhī technical_term

¹¹⁹ TRANSLATION sarimapapamarisa rigapadhadhapagari gamadhaninidhamaga 143 mapanisasasanipama sanipamamapanisa nidhamagagamadhani dhapagaririgapadha pamarisasarimapa, (25) udghattitah sarigā rigamā gamapā mapadhā padhanī dhanisā 144 sanidhā nidhapā dhapamā (26) pamagā magarī garisā, āksiptakah sagamā marisā rimapā pagarī gapadhā dhamagā madhanī nipamā panisā 145 sadhapā dhanisā sadhapā panisā nipamā madhanī dhamagā gapadhā pagarī (27) rimapā marisā sagamā garisā, sampradānam sagama marisa rimapa pagari..... VII [ Section on Pada - giti ] O! most venerable muni! I have duly spoken of the alankaras. Now I shall speak about giti1 which is associated with chandas2 and akṣara3 (syllable). (170) The first one should be known as māgadhī, and the second one is ardhamāgadhī, the third one is sambhāvitā and the fourth one is known as (171) pṛthulā. The giti which is 'returned to'4 (repeated) thrice, that giti is known as māgadhī. That (gīti) which is completed5 in half the time (of māgadhī) should be (172) known as ardhamāgadhī (lit. half-māgadhī). And sambhāvitā should be known to be composed of guru (lit. heavy, here long) syllables. And the one called pṛthulā should be known to be composed of (173) laghu (lit. light, here short) syllables. (Anu. ¹⁰⁴) In dakṣiṇa 6 mārga 7 (lit. path) (operates) the pṛthulā gīti, in vārtika 8 mārga sambhāvitā (gīti) and in citra 10 mārga māgadhī gīti. There are eight mātrās in dakṣiṇa mārga, four mātrās in vārtika mārga and two mātrās in citra mārga in the order of the use of kalās.¹¹ In the citra mārga and ekakala tāla, māgadhī gīti should be known; in the vārtika mārga (and) dvikala tāla sambhāvitā gīti should be known. (174) ___

¹²⁷ TRANSLATION mā mā sā sā de - vam - mā sā sā mā de vam sa rvam sasa masa mama nn devam sarvam vande (Anu. ¹¹²) Māgadhī is (known as such) because of its origin in the magadha deśa (south Bihar). Others read māgadhī to be 'twice returned' (or 'twice repeated'). Ardhamāgadhi is (called so) because of there being the state of half 'pada',56 thus the 'ardha,' (half, forming part of the name ardhamāgadhī) is related to 'pada'. In the repetition of half a pada the verbal meaning should not be construed as the determining factor (hetu) in 'moving forward' (pravṛtti),or acceptance, and 'returning' (niviti) or rejection; because in Sāmaveda that is predominantly musical, the verbal meaning is not cared for in the repetitions. It has been said - the word jātavedasam (fire) that is repetitive, here (in the context of this word), sambhāvitā (gīti) ends at the word veda, 57 the pṛthulā gīti, on the other hand, is based on the predominance of laghu (short syllables); on account of the profusion of the grouping (grāma) of padas (syllabic units) it is called pṛthulā (lit. broad or large). (Anu. ¹¹³) In the three margas in the prescription about gitis, the use of laya should be seen to be ninefold. He (the author) shows the use of laya as - daksina marga, vartika marga and citra mārga, thus are the three layas in the 'operation'58 (pravṛtti) of dakṣina mārga. Vārtika mārga, citra mārga and dhruva mārga, thus are the three layas in the operation of vrttimārga. Citra mārga, dhruvamārga and śūnyamārga, thus are the three layas in the operation of citra-marga. Thus has been propounded in the chapter on gitis. As - in the daksina marga there are four gurus (long units) two gurus and one guru. In vārtika mārga there are two gurus, one guru and one laghu. In citra (mārga) there is one guru, one laghu and one druta (half - mātrā unit).