ṣāḍava svara_combination

BRHADDEŚĪ 18 “षर्स्वरं षाडवं चतुर्दशविधं सप्तचत्वारिंशत्प्रकारम् । [पूर्वोक्तविधानं यथाज?ात्यंश- (व?वं) प्रकारमिति ।]'' [ना॰ शा॰ २८, पृ॰ ४९] [६. औडुवलक्षणम्] 48 ‘‘[पञ्चस्वरमौडवितं विज?्ञेयं दशविधं प्रयोगज्ञैः। त्रिंशत्प्रकारविहितं] पूर्वोक्तं लक्षणं चास्य ॥” [ ना॰ शा॰ २८.७६ ] [अनु॰ १२७] चतुःस्वरात् प्रभृति । दशा । , न मार्गः । अबरपुःलिन्दकाम्बाजबङ्गाकरातबाह्मकान्ध्रदावडवनादिषु (कर?का) ন্দ্রা(দ্ব) [सा]प्रयुज?्यते । अनियमाच्छ्रितमात्रमत्र ग्राह्मम् । यदा चतुःस्वरप्रयोग[स्तदा]स्वरान्तरमाह, (महा? माह) (ग? गोऽपि) अवकृष्टध्रुवास्वेव वेदितव्यं तच्च ^५२ध्रुवामध्य एव स्फुटीकरिष्यामः। तथा चाह भरतः - (तम?)धुवं मध्ये ये^५३ (तप्) ‘‘षट्स्वरस्य प्रयोगोऽस्ति तथा पञ्चस्वरस्य च । चतुःस्वरप्रयोगोऽपि ह्यवकृष्टध्रुवास्विह ॥’’ (सवपि) ^५४देशापेशः प्रयुज?्यते [না । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা । বা अपिशब्दादत्र सम्पूर्णोऽपि ग्राह्यः । एवं चतुर्विधः प्रयोगो ध्रुवाणा वेदितव्यः । •

¹¹.1 BRHADDEŚĪ ²⁸ ज?्ञेयो गान्धारपञ्चम्या पञ्चमोऽशः प्रयोक्तभि। ·सर्षभः स्यादपन्यासो न्यासो गान्धार इष्यते ॥२३०॥ (नांयासौ?न्यासो) ¹⁰⁰⁰ गान्धार्यामथ^७० पञ्चम्या यत्सञ्चारादि कीर्तितम् । (T) ন: तदस्यामपि विज?्ञेयं किन्तु पूर्णस्वरा सदा ॥२३१॥ आन्ध्र्यामनंशा विज?्ञेयाः षड्जमध्यमधैवताः । अन्यू षाडवं षड्जहीनं.स्यात्र्यासो गान्धार इष्यते ॥२३२॥ तु न्यासो^७८ नन्दयन्त्यामपन्यासौ ज?्ञेयौ मध्यमपञ्चमौ । न्सो ग्रहो न्यासश्च गान्धारः पञ्चमोंऽशः प्रकीर्तितः ॥२३३॥ आन्ध्रीवत् षाडवं ज?्ञेयमनौडुवितमेव च। पो॰ प्नो॰ स्यान्मन्द्रर्षभसञ्चारो लङ्घनीयश्च स क्वचित् ॥२३४॥ (ন্দ?< कार्मारव्यामनंशास्तु षड्जगान्धारमध्यमा । व्यञ्चमा^७९ पूर्णता, पञ्चमो न्यासो गान्धारगमनं बहु ॥२३५॥ कैशिक्यामृषभोऽनंशो न्यासौ तु द्विश्रुती[स्मृतौ]। न्ती +++ ऋषभो धैवतश्चैव हेयावस्या यथाक्रमम् ॥२३६॥ ८॰पञ्चमोऽपि भवेत्र्यासो निषादेंऽशेऽथ धैवते । (व?वे)न्या(सी?सो) ¹³⁶ ¹³ ऋषभः स्यादपन्यासः कैश्चिदुक्तोंऽशवत् तथा ॥२३७॥

³⁷ TRANSLATION [ Anu. ¹³⁶] This means that kaiśikī, raktagāndhārī and gāndhārī, these three jātis do not become ṣāḍava on account of (the omission of) ṛṣabha, on pañcama being the aṁśa, because of the negation of the omission of the samvādī of the aṁśa. Similarly, ṣāḍjī does not become ṣāḍava through (the omission of) niṣāda, on gāndhāra being the aniśa (and) ṣadjodīcyavā should be known as not being ṣāḍava through (the omission of) ṛṣabha, on dhaivata being the ainsa. Now the giving up of the formation of auduvita that is obtained (due to presription) is being prohibited (lit. its giving up is being prescribed). In gāndhārī and raktagāndhārī, ṣaḍja, madhyama (and) pañcama alongwith niṣāda are known as the amśas in which the formation of auduvita does not operate. (254) [ Anu. ¹³⁷ ] (Contention) And this is incongruous because the formation of auduvita is not obtained (through prescription). Truly has this been said. By the statement negating the formation of auduvita, the auduvita obtained on account of precription alone is prohibited. In ṣadjamadhyamā jāti, gāndhāra and then niṣāda and then in kaiśikī and dhaivatī, dhaivata and ṛṣabha respectively (are the svaras that are not omitted for making auduva forms of the respective jātis when the above are aniśas). (255) [ Anu. ¹³⁸ ] This means that in ṣadjamadhyamā, gāndhāra and then niṣāda are not entitled to form auduvita. Dhaivatain kaiśikī and ṛṣabhain pañcamī are not entitled to form auduvita. The prohibition applies only to the auduvita that is obtained through prescription. And the state of being anisa is being hypothetically considered without its being obtained (?) Now, he (the author) draws out the svaras that do not become exceptions in the formation of ṣāḍava and auḍuvita. Forty-seven (svaras) are to be applied in the formation of ṣāḍava. (256) [ Anu. ¹³⁹] This means that in the formation of ṣāḍava, forty-seven ainśas are to be

³⁷ TRANSLATION [ Anu. ¹³⁶] This means that kaiśikī, raktagāndhārī and gāndhārī, these three jātis do not become ṣāḍava on account of (the omission of) ṛṣabha, on pañcama being the aṁśa, because of the negation of the omission of the samvādī of the aṁśa. Similarly, ṣāḍjī does not become ṣāḍava through (the omission of) niṣāda, on gāndhāra being the aniśa (and) ṣadjodīcyavā should be known as not being ṣāḍava through (the omission of) ṛṣabha, on dhaivata being the ainsa. Now the giving up of the formation of auduvita that is obtained (due to presription) is being prohibited (lit. its giving up is being prescribed). In gāndhārī and raktagāndhārī, ṣaḍja, madhyama (and) pañcama alongwith niṣāda are known as the amśas in which the formation of auduvita does not operate. (254) [ Anu. ¹³⁷ ] (Contention) And this is incongruous because the formation of auduvita is not obtained (through prescription). Truly has this been said. By the statement negating the formation of auduvita, the auduvita obtained on account of precription alone is prohibited. In ṣadjamadhyamā jāti, gāndhāra and then niṣāda and then in kaiśikī and dhaivatī, dhaivata and ṛṣabha respectively (are the svaras that are not omitted for making auduva forms of the respective jātis when the above are aniśas). (255) [ Anu. ¹³⁸ ] This means that in ṣadjamadhyamā, gāndhāra and then niṣāda are not entitled to form auduvita. Dhaivatain kaiśikī and ṛṣabhain pañcamī are not entitled to form auduvita. The prohibition applies only to the auduvita that is obtained through prescription. And the state of being anisa is being hypothetically considered without its being obtained (?) Now, he (the author) draws out the svaras that do not become exceptions in the formation of ṣāḍava and auḍuvita. Forty-seven (svaras) are to be applied in the formation of ṣāḍava. (256) [ Anu. ¹³⁹] This means that in the formation of ṣāḍava, forty-seven ainśas are to be

³⁹ TRANSLATION applied without any svara forming an exception. Out of sixty-three (anisas), nine amsas that pertain to the four jātis which are always complete, should be subtracted. That is thus-pa-sa-ga-pa-ri-pa-dha-ni-pa. When these nine are subtracted, fifty-four amsas remain. Out of them (again) the seven amsas of six jātis viz. ṣadjamadhyamā, ṣadjodīcyavā, kaišikī, gāndhārī, raktagāndhārī (and) ṣādjī, should be subtracted. When seven ainsas are subtracted, there are forty-seven anisas. That is thus - Madhyamodicyavā (becomes non-ṣāḍava) with pa, similarly gāndhārapañcamī (and) kārmāravī (become non-ṣāḍava) with ri-pa-ni-dha (and ) ṣaḍjakaiśiki (becomes so) with sa - ga - pa. (257) [ Anu. ¹⁴⁰] This means .....in the forty-seven anisas, the formation of ṣāḍava should be carried out with the said svaras. Now he (the author) shows the svaras that are not exceptional ^{53} in the formation of auduvita - In the same way, those that are free from being exceptional are thirty (aṁśa svaras that form) auduvita. (258) [Anu. ¹⁴¹] This means - in that way, those devoid of exception should be known to be of thirty kinds. That is thus - out of sixty-three, nine anisas belonging to the four jātis that are always complete (in which omission is not prescribed) should be subtracted. After their subtraction, fifty-four amsas remain there. There also out of fifty-four, twelve amsas of the four jātis that are always complete and ṣāḍava, should be subtracted. After their subtraction, out of forty-two (being the remainder), twelve anisas that do not form auduvita in five jātis, viz. gāndhārī, raktagāndhārī, ṣaḍjamadhyamā, kaiśikī and pañcamī, should be subtracted. After their subtraction, the formation of auduvita takes place with thirty aṁśa svaras that have been spoken of. Similarly has said Bharata-

³⁹ TRANSLATION applied without any svara forming an exception. Out of sixty-three (anisas), nine amsas that pertain to the four jātis which are always complete, should be subtracted. That is thus-pa-sa-ga-pa-ri-pa-dha-ni-pa. When these nine are subtracted, fifty-four amsas remain. Out of them (again) the seven amsas of six jātis viz. ṣadjamadhyamā, ṣadjodīcyavā, kaišikī, gāndhārī, raktagāndhārī (and) ṣādjī, should be subtracted. When seven ainsas are subtracted, there are forty-seven anisas. That is thus - Madhyamodicyavā (becomes non-ṣāḍava) with pa, similarly gāndhārapañcamī (and) kārmāravī (become non-ṣāḍava) with ri-pa-ni-dha (and ) ṣaḍjakaiśiki (becomes so) with sa - ga - pa. (257) [ Anu. ¹⁴⁰] This means .....in the forty-seven anisas, the formation of ṣāḍava should be carried out with the said svaras. Now he (the author) shows the svaras that are not exceptional ^{53} in the formation of auduvita - In the same way, those that are free from being exceptional are thirty (aṁśa svaras that form) auduvita. (258) [Anu. ¹⁴¹] This means - in that way, those devoid of exception should be known to be of thirty kinds. That is thus - out of sixty-three, nine anisas belonging to the four jātis that are always complete (in which omission is not prescribed) should be subtracted. After their subtraction, fifty-four amsas remain there. There also out of fifty-four, twelve amsas of the four jātis that are always complete and ṣāḍava, should be subtracted. After their subtraction, out of forty-two (being the remainder), twelve anisas that do not form auduvita in five jātis, viz. gāndhārī, raktagāndhārī, ṣaḍjamadhyamā, kaiśikī and pañcamī, should be subtracted. After their subtraction, the formation of auduvita takes place with thirty aṁśa svaras that have been spoken of. Similarly has said Bharata-

³⁹ TRANSLATION applied without any svara forming an exception. Out of sixty-three (anisas), nine amsas that pertain to the four jātis which are always complete, should be subtracted. That is thus-pa-sa-ga-pa-ri-pa-dha-ni-pa. When these nine are subtracted, fifty-four amsas remain. Out of them (again) the seven amsas of six jātis viz. ṣadjamadhyamā, ṣadjodīcyavā, kaišikī, gāndhārī, raktagāndhārī (and) ṣādjī, should be subtracted. When seven ainsas are subtracted, there are forty-seven anisas. That is thus - Madhyamodicyavā (becomes non-ṣāḍava) with pa, similarly gāndhārapañcamī (and) kārmāravī (become non-ṣāḍava) with ri-pa-ni-dha (and ) ṣaḍjakaiśiki (becomes so) with sa - ga - pa. (257) [ Anu. ¹⁴⁰] This means .....in the forty-seven anisas, the formation of ṣāḍava should be carried out with the said svaras. Now he (the author) shows the svaras that are not exceptional ^{53} in the formation of auduvita - In the same way, those that are free from being exceptional are thirty (aṁśa svaras that form) auduvita. (258) [Anu. ¹⁴¹] This means - in that way, those devoid of exception should be known to be of thirty kinds. That is thus - out of sixty-three, nine anisas belonging to the four jātis that are always complete (in which omission is not prescribed) should be subtracted. After their subtraction, fifty-four amsas remain there. There also out of fifty-four, twelve amsas of the four jātis that are always complete and ṣāḍava, should be subtracted. After their subtraction, out of forty-two (being the remainder), twelve anisas that do not form auduvita in five jātis, viz. gāndhārī, raktagāndhārī, ṣaḍjamadhyamā, kaiśikī and pañcamī, should be subtracted. After their subtraction, the formation of auduvita takes place with thirty aṁśa svaras that have been spoken of. Similarly has said Bharata-

⁴⁷ TRANSLATION When it (ṣāḍjī) is sung as hexatonic, then the sparseness⁵⁹ of ṛṣabha has to be brought about, (and) there is abundance of the remaining svaras. [ Anu. ¹⁴⁷] And it has ten amsas. That is thus - one suddha, five vikṛtas in the complete state and four ṣāḍavas, because when gāndhāra is aṁśa, it excludes the formation of ṣāḍava. The amśas have been written as such so that they become clear. There is the state of śuddhā with ṣaḍja as the aṁśa and ṣaḍja is the apanyāsa. In its sampūrņa state there are eight-fold lakṣaṇas (ṣāḍava and auḍava being irrelevant). In the sadava state (they are) nine-fold (auduvita being irrelevant). Ṣādjī should be known as four-fold in its vikṛtā (modified) state, excluding (its) śuddhā (form). And it has the m\bar{u}rchan\dot{a}^{60} beginning with dhaivata. (The t\bar{a}la) ekakala pañcapāṇi61 (known also as uttara and satpitāputraka) in the citra (mārga) (operates alongwith) māgadhī gīti. Dvikala pancapāņi in the vārtika mārga (operates alongwith) sambhāvitā gīti. In dakṣiṇa mārga, catuṣkala pañcapāṇi (operates alongwith) pṛthulā gīti. (The corresponding pattern of tāla and gīti) should be known for all the jātis in this order. Vīra, raudra and adbluta rasas should be evoked (lit. made). Its application (viniyoga) 62 is (prescribed) in the singing of dhruvā(s) in the first scene (or act). [2. Ārşabhī] [Anu. 148] (În ārṣabhī) ṛṣabha, dhaivata (and) niṣāda are the grahas, (they) themselves are the amsas. They alone are apanyāsas. Niṣāda63 (?) is (the limit of the extension of) tāra upto five svaras. Ŗṣabha is the nyāsa. Mandra extends upto nyāsa or upto the svara next to nyāsa. There is sangati (concert) of şadja- dhaivata and ṛṣabha-gāndhāra. Ṣāḍava is devoid of ṣaḍja and auḍuvita is devoid of șadja-pañcama. In its complete state there is the sparseness of șadja, gandhara and pancama. In the auduvita form, there is the sparseness of gāndhāra and madhyama and the profusion of the remaining (svaras). [Anu. 149] And it (ārṣabhī) is ten-fold i.e., there are ten amśas. Śuddhā (is one), vikṛtās in the complete state are three, in the sadava state are three and in the auduva state are (also) three, thus in the complete state are three, in the ṣāḍava state are three, thus (they are ten). The mūrchanā 64 beginning with pañcama obtains (here). Caccatpuța is the tāla. With the ekakala (tāla) in the

BŖHADDEŚĪ ⁵² पञ्चमयोरत्पत्वम् । ^१५३गान्धारस्यांशत्वे[ऽ]प्राप्ते[ऽपि] बाहुत्यम् । षाडवे पञ्चमस्यात्पत्वम् पद्ज?ागान्धारपञ्चमयोरलपत्वम् , औडुविते न कस्याप्यल्पत्वमशेषाणा बहुत्वम् । मध्यमो न्यासः । ऋषभधैवतावपन्यासौ । अंशाना परस्परगमनम् । [अनु॰ १५७] १५४एकादशविधत्वमस्याः। एकादशांशकाः -पूर्णाश्चत्वारः, षाडवास्त्रयो धैवतांशे तदपवादाद् औडुविताश्चत्वारः।शुद्धस्तु नास्ति।गान्धार[ादि]मूर्छना।तालः पञ्चपाणिः।एककलेन चित्रेण मागधी, द्विकलेन वार्तिकेन सम्भाविता, चतुष्कलेन दक्षिणेन पृथुला । रसौ शृङ्गारहास्यौ । ध्रवागाने द्वितीयप्रेक्षणके विनियोगः। [७. पड्जमध्यमा] [अनु॰ १५८] षड्जमध्यमाया ग्रहा अंशाश्च सप्तैव स्वराः। पञ्चस्वरपरस्तारः। न्यासपरस्तत्परो वा मन्द्रः ॰हाः निषादहीना षाडवा । निषादगान्धारहीना औडुविता । ग्रामाविरोधेन यथेष्टं सञ्चारः । पूर्णावस्थाया निषादगान्धारयोरल्पत्वम् । षड्जमध्यमौ न्यासौ । सप्तस्वरा अपन्यासाः । क्खरापन्या (सः ? सा) [अनु॰ १५९] सप्तदशांशकाः – तत्र सप्त पूर्णाः, पञ्च षाडवाः, पञ्च औडवाश्चेति ^१५५सप्तदशविधत्वमस्या । एतदंशकाश्रत्वारः पाडवाः। तथैव थैवतेंऽशे पाडवानाम् औदुविताश ^१५६दशिंधत्वमस्या शुद्धत्वं नास्ति । मध्यमादिमूर्छना । तालः पञ्चपाणिः । एककलेन चित्रेण मागधी, द्विकलेन (F) वार्तिकेन सम्भाविता, चतुष्कलेन दक्षिणेन पृथुला । सर्वरसात्मिका, ध्रुवागाने द्वितीये प्रेक्षणके विनियोगः । ॥ [इति] एताः षड्जग्रामसम्बन्धाः सप्त ज?ातयः ॥ [अनु॰ १६०] इदानी मध्य[म] ग्रामसम्बन्धा ज?ातय उच्यन्ते - ---

67 TRANSLATION ma pa dha ni sa ri X X ma pa dha ni sa ri ri X ma pa dha ni sa sa ri X ma pa dha ni ni sa ri X ma pa dha dha ni sa ri X ma pa pa dha ni sa ri X ma (Tānas) devoid of ga. [Thus end the sadava (tanas)] ma pa X ni sa X ga ga ma pa X ni sa X X ga ma pa X ni sa sa X ga ma pa X ni ni sa X ga ma pa X X ni sa X ga ma pa pa X ni sa X ga ma (Tānas) devoid of dha-ni. ma pa dha X sa ri X X ma pa dha X sa ri ri X ma pa dha X sa sa ri X ma pa dha X X sa ri X ma pa dha dha X sa ri X ma pa pa dha X sa ri X ma (Tānas) devoid of ni-ga. Thus end the auduvita (tanas) [The distinction between murchana and tana] (Anu. 45) But what is the difference between murchana and tana? It is being answered - there is no difference between the artha (content) of murchana and tana, thus (said) Viśākhila; and this is incoherent, because the distinction between