samvādi-mandala technical_term

CONTENTS ix Foreword by Kapila Vatsyayan XI Introduction xvii Abbreviations Brhaddesi of Śri Matanga Muni 3 Text and Translation 3 Section I: Deśī 3 The desi nature of Dhvani 5 The definition of desi and marga ⁷ Section II: Nāda 7 The glory, origin, definition and kinds of Nāda 9 Section III: Sruti 9 The definition of śruti and its numeration 19 Five alternatives in the relationship between sruti and svara The demonstration of visual representation of srutis by 25 Mandala-prastāra 29 Section IV: Svara 29 The laksana of svara The fourfoldness of svaras according to kinds beginning 33 with vādin 35 The samvādi-mandala in sadjagrāma 37 The anuvādi-maṇḍala in ṣaḍjagrāma 39 The vivādi-maṇḍala in ṣaḍjagrāma 41 The saṃvādi-maṇḍala in madhyama-grāma 41 The anuvādi-maṇḍala in madhyama-grāma 43 The vivādi-maṇḍala in madhyama-grāma The sevenfold combination of svaras according to the 43 types beginning with arcika 43 The etymology of svara-names 45 The castes of svaras 45 The drawing out of svara signs as contained in agama 47 Assignment of community, colour and the like to svaras 51 Section V: Grāma-mūrchanā 51 The treatment of grāma 53 The treatment of mūrchanā 57 Mūrchanā-maṇḍala 67 The distinction between Mürchanā and tāna 69 The yajña-names of tanas 73 The performance of tanas 83 The mūrchanā of twelve svaras 85 Section VI: Varņas and Alankāras 85 The Varnas 89 The Alankaras

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.