revagupta proper_noun

¹²⁵ TRANSLATION [Anu. ²¹⁰] Its meaning is thus – pañcamaṣāḍavais related to ṣaḍjagrāma. Ŗṣabhais its graha and anisa. Madhyama is the nyāsa and with relevance to the performer 88 it sometimes becomes aṁśa also. Niṣāda is kākalī here and this (rāga) is complete. Its application is prescribed in the passionate performance of cārīs, maṇḍalas and (situations of ) combat. Vīra and the like is the rasa89. The mūrchanā beginning with ṛṣabha obtains. Prasannādyanta is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vārtika (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatpuṭa obtains in the songs comprised of svara and pada [9. Revagupta] Revagupta is said to be born of ārṣabhī and madhyamā jātis, has ṛṣabha as its amsa and madhyama as its concluding note and is with complete svaras. (340) [Anu. ²¹¹] Its meaning is thus - Revagupta is related to sadjagrāma. Although it is born of ārṣabhī and madhyamā jātis, it is related to ṣaḍjagrāma alone because of pañcama being comprised of four śrutis. Ṛṣabha is its graha and aṁśa, madhyama alone is ny\bar{a}sa, nis\bar{a}da is k\bar{a}kal\bar{t} here and this (r\bar{a}ga) is complete in svaras. Its application is prescribed in the passionate performance of cārīs, mandalas and (situations of) combat. Vira and the like is the rasa. The mūrchanā beginning with ṛṣabha obtains. Ārohin is the varṇa. Prasannānta is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vārtika (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatputa obtains in the songs comprised of svara and pada. [10. Takkasaindhava] The rāga takka qualified by saindhava is born of ṣāḍjī and dhaivatī jātis, is combined with sadja as amsa and nyāsa and is weak in pancama. (341) [Anu. ²¹²] Its meaning is thus - takkasaindhava rāga is related to şadjagrāma on account of being born of ṣāḍjī and dhaivatī (jātis). Ṣaḍja is its graha, aṁśa and nyāsa. Niṣāda and gāndhāra are kākalī and antara. There is the sparseness of pañcama and this (rāga) is complete in svaras. Its application is prescribed

Ç≛ ²⁰⁰⁴⁰ - ¹⁵ ²⁷⁸ BRHADDEŚĪ which is said to be omitted, is profusely used therein: पा सा ग म मा धा धा पा मा स सा नि सा नि सानिमगमामापाधामपामारीसानि धापामहमामाधानीरिरिरिसागारि ऋपभारिरिपका । 133. P.t. omits the description of gāndhārī. Other texts describe it as follows- गान्धारपञ्चमे भाषा गान्धारी सगभूषिता । (i) धाद्यना सर्वलोकस्य हद्या स्त्रीणा विशेषतः॥ Kalā (appendix) on SR II, p.139 (ii) गान्धारपञ्चमे रागे गान्धारी भाषिकैकिका । धैवतांशग्रहन्यासा पङ्जमध्यमभूयसी ॥ गान्धारबहुला वाऽपि षड्जग्रामनिवासिनी ॥ S Rāj II.2.1.1006. 134. Kalli has described a bhāṣā named śakā, pertaining to revagupta; that description is different from the one of our text. सन्यासा रेवगुप्तस्य भाषा मांशा शकाह्या । गपाभ्या बहुला पूर्णा रिधाभ्यामपि भूयसी ॥ Kalā (appendix) on SR II. p.142. S Rāj II.2.1.1100 describes śakabhāṣā as pertaining to pañcamaṣāḍava, falling in line with our text, as follows - ऋषभांशा मध्यमान्ता सम्पूर्णा गपभूयसी । रिधयोः सङ्गता प्रोक्ता रागे पञ्चमषाडवे ॥ शकभाषाद्वया ....। Kalli describes a bhāṣā named potā under revagupta; the same seems to find place in S Rāj under the name revaguptā; the two descriptions are very similar. पोता - ऋषभांशग्रहन्यासा धहीना निसभूयसी । पोता प्रोक्ता मतङ्गेन भाषा पञ्चमषाङ्ये ॥ Kalā (appendix) on SR II. p. 142. रेवगुप्ता –   ऋषभांशग्रहन्यासा निभूयिष्ठा धदुर्बला । रेवगुप्ता स्मृता भाषा रागे पञ्चमषाडवे ॥ S Rāj 11.2.1.1102. It may be noted that potā has been enumerated under pañcamaṣāḍava in S Rāj II.2.1.100 cd, but it has not been described in that text. [B. Bhāṣālakṣaṇa according to Śārdula] 1. We are treating the matter falling under this heading as forming part of the chapter entitled bhāṣālakṣaṇa, but the verses have been numbered ^٠

³⁵ TRANSLATION sa n ni ga dha ma pa Thus ends the Samvādi-mandala. (Anu. ²²) The use of samvadin is thus- The sadja that is accepted as amsa (fundamental note) in a gita (melodic structure), in the place of that (if) madhyama (is used) it does not destroy the rāga (melodic matrix). The location on which madhyama is used in accordance with the mūrchanā,40 on the same location (if) şadja is used, it does not destroy the jāti or rāga. In the place of şadja and pañcama (if) pañcama-şadja are used, they do not destroy the jāti and rāga. Similarly dhaivata-ṛṣabha being used in the place of rabha-dhaivata do not become the destroyers of jāti and rāga. Similarly niṣāda-gāndhāra being used in the place of gāndhāra-niṣāda do not bring about a loss of jāti and rāga. Kakubha being with dhaivata aṁśa, and revagupta being with ṛṣabha aṃśa and ārṣabhī jāti, the mother of both of them, having taken up ṛṣabha as amía, these two (dhaivata and ṛṣabha) when used as being mutually related, do not become the destroyers of jāti or rāga.