kaiśikī - concept

definition

p.vol_II_p167

english

conf 0.96

Kaiśikī is the fourth among four vṛttis or modes of presentation in drama, embodying song, dance and gentle or soft movements

"Kaiśikī is the fourth among the four vṛttis or modes of presentation in drama. It embodies song, dance and gentle or soft movements."

VIMARŚA 317 19. Šuka is a parrot and sārī or sārikā is mainā in Hindi, the Latin name being Turdus Salica. The pair of these two is profusely used in folklore and other poetry as the characters that carry on a dialogue. The parrot is the male and sārī is the female. The śukasārika prabandha uses this well-known motif for presenting a dialogue in song. 20. 'Rāga' seems to signify 'rāgālapti' of later texts (cf. SR III.190 c-196). 21. 'Vicitra' in Sanskrit means variegated and not strange which is the general meaning attached to it in Hindi. 22. Tribhangi literally means having three bends or curves. 23. This name is still current in oral tradition to-day for a composition that uses a dialect of Hindi svaras (sarigama), drum-syllables or tena syllables and a text of some other language, usually Persian or Sanskrit or drum syllables and tena syllables. In any case, four types of text have to be used. But the prescription of four ragas and talas is not followed to-day. 24. Mālā is a figurative word for a form that 'strings' together a number of varieties of something in a definite order; e.g. akṣaramālā or garland of letters/syllables. 25. This word is also used in explaining a sthaya that has succeeding phrases beginning with the last svara of the respective preceding phrases (Kalā on SR III. 112). Literally it means a circle. 26. Gandharvas are semi-divine beings, but a musicians' caste also bears this name. Here the latter seems to be relevant. 27,28. This is again one of the eight kinds of karaṇa prabandha. See note 4. Pāța is figuratively identified with the hands of the prabandha- puruşa on account of its being produced with the hands on drums. 29. 'Vastu' seems to be used here as a synonym of prabandha. 30. Here rhyme or antyānuprāsa alone is not intended; hence 'anuprāsa' has been rendered as 'alliteration'. 31. Ganas are syllabic groupings of three syllables each, embodying different formations of longs and shorts. See note 42 under Chapter II. 32. The word marga, though literally meaning path, has been used here for order or system. 33. Nāda is all-pervasive in music; the special mention of nāda here could perhaps be taken to mean tonal phrases without the combination of text or solfa-syllables, rendered generally with akara. 34. Kaiśikī is the fourth among the four vṛttis or modes of presentation in drama. It embodies song, dance and gentle or soft movements.

relation

p.vol_II_p027

english

conf 0.89

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In kaiśikī, dhaivata is not entitled to form auduvita

"Dhaivatain kaiśikī and ṛṣabhain pañcamī are not entitled to form auduvita."

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

relation

p.vol_II_p058

english

conf 0.88

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kaiśiki is a jāti from which śuddhakaiśika madhyama is born

"śuddhakaiśika madhyamais born of kaiśiki and ṣadjamadhyamā jā ūs."

99 TRANSLATION [Jāti-bhinna] Now he (the author) has spoken of the description of jāti-bhinna - The aṁśa of jātis should be established and so should be the sparse and the abundant. Sparseness and abundance come about on account of sparse and abundant usage. Jāti-bhinnais so called, formed as it is with sūkṣma, atisūkṣma (short and very short in time) and curved (phrases).50 (308) [Anu. 178] This means-śuddhakaiśika madhyamais born of kaiśiki and ṣadjamadhyamā jā ūs. Bhinnakaisikamadhyama, on the other hand, is jāti-bhinna on account of being born of the sadjamadhyamā jāti,51 the taking up of its (jāti's) amsaand taking up of the sthāyin varņa and is formed with sūkṣma and atisūkṣma (short and very short in time) phrases, this is the import. Its description is thus - [3. Bhinnakaisikamadhyama] Bhinnakaisikamadhyamacomes of ṣadjamadhyamā jāti, has ṣaḍja as its ainśa, madhyama as its ny\bar{a}sa and is (endowed) with mandra (low) gamakas^{52} (309) [Anu. 179] This means-bhinnakaisikamadhyama is related to şadjagrāma on account of being born of şadjamadhyamā jāti. Şadja is its graha and ainša. Madhyama is the nyāsa. It has mandra (low) gamakas. Niṣāda is kākalī here and this (rāga) is complete. It is used in the context of dānavīra i.e. heroism in charity. 53 Vīra, raudra and the like are the rasas. The mūrchanā beginning with ṣaḍja obtains. Sañcārin is the varņa. Prasannādi is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatpuța obtains in the songs comprised of svara and pada. [Śuddhabhinna] Now he (the author) has spoken of the definition of śuddhabhinna- (The rāga) that bedecks itself with its own jāti (from which it is born) and kula (family), leaving the other jāti and taking up (the qualities of) its own family, is called śuddhabhinna. (310)

relation

p.vol_II_p092

sanskrit

conf 0.98

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Kaiśikī is a bhāṣā born of pañcama rāga and is always mixed (sankīrṇā)

"एषा ९१भाषा तु सङ्कीर्णा नित्यं पञ्चमसम्भवा"

BRHADDEŚĪ 166 कैशिकी पञ्चमन्यासा ९॰मध्यमांशा निदुर्बला । मध्यमधैवतयानं बाहुल्यं पञ्चमस्य तु ॥ ॰मात्र एषा ९१भाषा तु सङ्कीर्णा नित्यं पञ्चमसम्भवा ॥ १०२॥ उदाहरणम् -पामाधानिधापापा पा धा नी धा धा धा मा मा माधामाधाधानीसासारिरीपापा माधा- मा ध म ध ध मा मा धा नि रि पा पा । कैशिकी । [१०] एता याष्टिकनिर्दिष्टा भाषा दश च पञ्चमे ॥ १०३॥ एकादश [६. अथ भिन्नषड्ज?] अतःपरं प्रवक्ष्यामि भाषा वै भिन्नषड्जके ॥ १०४॥ भि(न? न्न)॰ धैवतांशा तदन्ता च पञ्चमर्षभवर्ज?िता । षड्जगान्धारसञ्चारा भित्रषड्ज? प्रयोक्तृभिः॥ पञ्चमस्य एषा हि शुद्धा९२ विज?्ञेया षड्जहीनौडुवा [?]भवेत्९३॥ १०५॥ विशुद्धा उदाहरणम्-धाधामागामागगसनिसनिसनिधनिधा धा नि मा मा गा मा ग सा नि ध नि नि धा धा नि सा ध ॰पा मा म ध म गा ग म सा सा सा गा मा गा स नि नि नि धा धा धा गा म ध मा गा स ग स गा मा ग म ध म ध सा गा सा सा मा धा (म्प? म) .मामासासानिधानिधानीगासानिधानिधा । सानिनिनसनिधाधाधानिधाममधमधमसागामधा विशुद्धा१४। [१] धैवतांशा धैवतान्ता षड्जधैवतसङ्गता । षड्जधैवतयोश्चैवर्षभमध्यमयोगीतिः॥ ॰योस्तु+ऋपफ ॰स्तथा ९५विभाषा दाक्षिणात्या च देशाख्या ९७षड्जसम्भवा ॥ १०६॥ ९६पाडवा चेयं

structural

p.vol_II_p012

english

conf 0.94

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kaisiki is composed of all seven svaras except ārṣabhī and dhaivati

"all the seven jātis go to make kaisiki excepting ārṣabhī and dhaivati, thus are the blendings or mixtures."

TRANSLATION 7 "The jātis are born as śuddhā and vikṛtā through samavāya (commingling of the svaras assuming the functions of graha, aṁśa, nyāsa etc.). Further there are other eleven (jātis) that have been made 'impure', i.e. have only a vikṛtā state."7 (NŚ XXVIII.46) Out of these (jātis) I shall describe briefly here in sequence the jātis that are formulated or accomplished through ainsa svaras, omission (of one or two notes) and the like. (192) Ṣaḍja-madhyamā (is born) on account of the blending of ṣadjā and madhyamā; ṣaḍjakaiśikī is born of ṣaḍjā and gāndhārī; ṣaḍjodīcyavatī comes into being from the above two (ṣaḍjā and gāndhārī) with the addition of dhaivatī; gāndhārodīcyavā comes into existence from these (ṣaḍjā, gāndhārī and dhaivatī) with the addition of madhyamā; madhyamodīcyavā arises out of the blending of gāndhārī, madhyamā, pañcamī and dhaivatī; raktagāndhārī arises from these (gāndhārī, madhyamā and pañcamī) when naiṣādī is the fourth one; āndhrī is born of the blending of ārṣabhī and gāndhārī alone; nandayantī arises out of these two (ārṣabhī and gāndhārī) with the addition of pañcami; these (three) go to make kārmāravī, with the omission of gāndhāri and the addition of niṣādā; gāndhāra-pañcamī arises out of gāndhārī and pañcami alone; all the seven jātis go to make kaisiki excepting ārṣabhī and dhaivati, thus are the blendings or mixtures. (193-198) Now they (honorific for the author) have spoken of the classification (of jātis) – Four jātis should be known by the wise to be always composed of seven svaras, four are composed of six svaras and the other ten are known as being composed of five svaras each. (199) This itself becomes clear - Madhyamodicyavā and similarly şadja-kaišikī, kārmāravī and similarly gåndhåra-pañcami – these are complete, i.e. no svara is omitted in them. (200)

structural

p.vol_II_p023

sanskrit

conf 0.91

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In kaiśikī, ṛṣabha is non-aṁśa and the two svaras composed of two śrutis each are the nyāsas

"कैशिक्यामृषभोऽनंशो न्यासौ तु द्विश्रुती"

11.1 BRHADDEŚĪ 28 ज?्ञेयो गान्धारपञ्चम्या पञ्चमोऽशः प्रयोक्तभि। ·सर्षभः स्यादपन्यासो न्यासो गान्धार इष्यते ॥२३०॥ (नांयासौ?न्यासो) 1000 गान्धार्यामथ७० पञ्चम्या यत्सञ्चारादि कीर्तितम् । (T) ন: तदस्यामपि विज?्ञेयं किन्तु पूर्णस्वरा सदा ॥२३१॥ आन्ध्र्यामनंशा विज?्ञेयाः षड्जमध्यमधैवताः । अन्यू षाडवं षड्जहीनं.स्यात्र्यासो गान्धार इष्यते ॥२३२॥ तु न्यासो७८ 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 । व्यञ्चमा७९ 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॥

structural

p.vol_II_p023

sanskrit

conf 0.90

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In kaiśikī, ṛṣabha and dhaivata are to be omitted respectively in the şādava and audava states

"ऋषभो धैवतश्चैव हेयावस्या यथाक्रमम्"

11.1 BRHADDEŚĪ 28 ज?्ञेयो गान्धारपञ्चम्या पञ्चमोऽशः प्रयोक्तभि। ·सर्षभः स्यादपन्यासो न्यासो गान्धार इष्यते ॥२३०॥ (नांयासौ?न्यासो) 1000 गान्धार्यामथ७० पञ्चम्या यत्सञ्चारादि कीर्तितम् । (T) ন: तदस्यामपि विज?्ञेयं किन्तु पूर्णस्वरा सदा ॥२३१॥ आन्ध्र्यामनंशा विज?्ञेयाः षड्जमध्यमधैवताः । अन्यू षाडवं षड्जहीनं.स्यात्र्यासो गान्धार इष्यते ॥२३२॥ तु न्यासो७८ 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 । व्यञ्चमा७९ 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॥

structural

p.vol_II_p029

english

conf 0.90

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In kaiśikī jātī, pañcama should be known as a-ṣāḍava (non-pentatonic)

"In gāndhārī, raktagāndhārī and kaiśikī, pañcama should be known as a-ṣāḍava"

structural

p.vol_II_p040

sanskrit

conf 0.90

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Kaiśikī is a separate jāti or musical category presented after raktagāndhārī

"[4. कैशिकी]"

BRHADDEŚĪ 62 मा मा मा मा मा मा मा मा (8) धा नी पा मंपं धा नी पा पा (4) मा पा मा धंनि पा पा पा पा (ξ) री गा मा पा पा पा मा पा (৩) री गा मा पा पा पा मा पा (८) पा पा पा पा पा पा पा (९) री गासासारी गा गा गा (१०) मा गा पा धंम धा निध पा पा (११) मो पी मी पेरिने भी भी भी गी (१२) ॥ [इति] रक्तगान्धारी॥ 1 411 [४. कैशिकी] कैशिक्यामृषभान्येंऽशा, निधावंशौ यदा तदा । ॰न्या(न्येंऽ) (प?य) न्यासः पञ्चम एव स्यादन्यदा द्विश्रुती मतौ ॥ (वि ? द्वि) अन्ये तु निगपन्यासान्निधयोरंशयोर्विदुः ॥ ११॥ ॰न्यासा(न्) निधयो ॰ रिलोपरिधलोपेन षाडवौडुवितं मतम्। रिरल्पो निपबाहुल्यमंशाना सङ्गतिर्मिथः ॥ १२॥ षाडवौडुविते द्विष्टः क्रमात् पञ्चमधैवतौ । (दृ ? हि) षाङ्ज?ीवत् पञ्चपाण्यादि गान्धारादिस्तु मूर्छना ॥ पञ्चमप्रेक्षणगतं ध्रुवाया विनियोजनम् ॥ १३॥ (प्रो?प्रे) १७४अस्या गान्धारपञ्चमनिषादा न्यासाः। रिवर्ज?्याः षट् सप्त वा स्वरा अपन्यासाः। १७५प्रस्तारः- (गान्धा) पा धनि पा धनि गा गा गा गा (१) पा पा मा निध निध पा पा पा (२) . . . . . . . . . . . . . . . . . . . . . . . the control of the control of the control of the control of the control of the control of the control of the control of the control of the control of the control of the control of the control of the control of the control

structural

p.vol_II_p092

sanskrit

conf 0.99

[show source]

Kaiśikī has pañcama as its nyāsa (cadential note)

"कैशिकी पञ्चमन्यासा"

BRHADDEŚĪ 166 कैशिकी पञ्चमन्यासा ९॰मध्यमांशा निदुर्बला । मध्यमधैवतयानं बाहुल्यं पञ्चमस्य तु ॥ ॰मात्र एषा ९१भाषा तु सङ्कीर्णा नित्यं पञ्चमसम्भवा ॥ १०२॥ उदाहरणम् -पामाधानिधापापा पा धा नी धा धा धा मा मा माधामाधाधानीसासारिरीपापा माधा- मा ध म ध ध मा मा धा नि रि पा पा । कैशिकी । [१०] एता याष्टिकनिर्दिष्टा भाषा दश च पञ्चमे ॥ १०३॥ एकादश [६. अथ भिन्नषड्ज?] अतःपरं प्रवक्ष्यामि भाषा वै भिन्नषड्जके ॥ १०४॥ भि(न? न्न)॰ धैवतांशा तदन्ता च पञ्चमर्षभवर्ज?िता । षड्जगान्धारसञ्चारा भित्रषड्ज? प्रयोक्तृभिः॥ पञ्चमस्य एषा हि शुद्धा९२ विज?्ञेया षड्जहीनौडुवा [?]भवेत्९३॥ १०५॥ विशुद्धा उदाहरणम्-धाधामागामागगसनिसनिसनिधनिधा धा नि मा मा गा मा ग सा नि ध नि नि धा धा नि सा ध ॰पा मा म ध म गा ग म सा सा सा गा मा गा स नि नि नि धा धा धा गा म ध मा गा स ग स गा मा ग म ध म ध सा गा सा सा मा धा (म्प? म) .मामासासानिधानिधानीगासानिधानिधा । सानिनिनसनिधाधाधानिधाममधमधमसागामधा विशुद्धा१४। [१] धैवतांशा धैवतान्ता षड्जधैवतसङ्गता । षड्जधैवतयोश्चैवर्षभमध्यमयोगीतिः॥ ॰योस्तु+ऋपफ ॰स्तथा ९५विभाषा दाक्षिणात्या च देशाख्या ९७षड्जसम्भवा ॥ १०६॥ ९६पाडवा चेयं

structural

p.vol_II_p092

sanskrit

conf 0.99

[show source]

Kaiśikī has madhyama as its aṁśa (characteristic note)

"मध्यमांशा निदुर्बला"

BRHADDEŚĪ 166 कैशिकी पञ्चमन्यासा ९॰मध्यमांशा निदुर्बला । मध्यमधैवतयानं बाहुल्यं पञ्चमस्य तु ॥ ॰मात्र एषा ९१भाषा तु सङ्कीर्णा नित्यं पञ्चमसम्भवा ॥ १०२॥ उदाहरणम् -पामाधानिधापापा पा धा नी धा धा धा मा मा माधामाधाधानीसासारिरीपापा माधा- मा ध म ध ध मा मा धा नि रि पा पा । कैशिकी । [१०] एता याष्टिकनिर्दिष्टा भाषा दश च पञ्चमे ॥ १०३॥ एकादश [६. अथ भिन्नषड्ज?] अतःपरं प्रवक्ष्यामि भाषा वै भिन्नषड्जके ॥ १०४॥ भि(न? न्न)॰ धैवतांशा तदन्ता च पञ्चमर्षभवर्ज?िता । षड्जगान्धारसञ्चारा भित्रषड्ज? प्रयोक्तृभिः॥ पञ्चमस्य एषा हि शुद्धा९२ विज?्ञेया षड्जहीनौडुवा [?]भवेत्९३॥ १०५॥ विशुद्धा उदाहरणम्-धाधामागामागगसनिसनिसनिधनिधा धा नि मा मा गा मा ग सा नि ध नि नि धा धा नि सा ध ॰पा मा म ध म गा ग म सा सा सा गा मा गा स नि नि नि धा धा धा गा म ध मा गा स ग स गा मा ग म ध म ध सा गा सा सा मा धा (म्प? म) .मामासासानिधानिधानीगासानिधानिधा । सानिनिनसनिधाधाधानिधाममधमधमसागामधा विशुद्धा१४। [१] धैवतांशा धैवतान्ता षड्जधैवतसङ्गता । षड्जधैवतयोश्चैवर्षभमध्यमयोगीतिः॥ ॰योस्तु+ऋपफ ॰स्तथा ९५विभाषा दाक्षिणात्या च देशाख्या ९७षड्जसम्भवा ॥ १०६॥ ९६पाडवा चेयं

structural

p.vol_II_p092

sanskrit

conf 0.95

[show source]

Kaiśikī is characterized by mutual movement between madhyama-dhaivata and abundance of pañcama

"मध्यमधैवतयानं बाहुल्यं पञ्चमस्य तु"

BRHADDEŚĪ 166 कैशिकी पञ्चमन्यासा ९॰मध्यमांशा निदुर्बला । मध्यमधैवतयानं बाहुल्यं पञ्चमस्य तु ॥ ॰मात्र एषा ९१भाषा तु सङ्कीर्णा नित्यं पञ्चमसम्भवा ॥ १०२॥ उदाहरणम् -पामाधानिधापापा पा धा नी धा धा धा मा मा माधामाधाधानीसासारिरीपापा माधा- मा ध म ध ध मा मा धा नि रि पा पा । कैशिकी । [१०] एता याष्टिकनिर्दिष्टा भाषा दश च पञ्चमे ॥ १०३॥ एकादश [६. अथ भिन्नषड्ज?] अतःपरं प्रवक्ष्यामि भाषा वै भिन्नषड्जके ॥ १०४॥ भि(न? न्न)॰ धैवतांशा तदन्ता च पञ्चमर्षभवर्ज?िता । षड्जगान्धारसञ्चारा भित्रषड्ज? प्रयोक्तृभिः॥ पञ्चमस्य एषा हि शुद्धा९२ विज?्ञेया षड्जहीनौडुवा [?]भवेत्९३॥ १०५॥ विशुद्धा उदाहरणम्-धाधामागामागगसनिसनिसनिधनिधा धा नि मा मा गा मा ग सा नि ध नि नि धा धा नि सा ध ॰पा मा म ध म गा ग म सा सा सा गा मा गा स नि नि नि धा धा धा गा म ध मा गा स ग स गा मा ग म ध म ध सा गा सा सा मा धा (म्प? म) .मामासासानिधानिधानीगासानिधानिधा । सानिनिनसनिधाधाधानिधाममधमधमसागामधा विशुद्धा१४। [१] धैवतांशा धैवतान्ता षड्जधैवतसङ्गता । षड्जधैवतयोश्चैवर्षभमध्यमयोगीतिः॥ ॰योस्तु+ऋपफ ॰स्तथा ९५विभाषा दाक्षिणात्या च देशाख्या ९७षड्जसम्भवा ॥ १०६॥ ९६पाडवा चेयं

non_amsa_svaras	ārṣabhī and dhaivati	p.vol_II_p012, conf 0.95
nyasa_svaras	pañcama	p.vol_II_p092, conf 0.95
amsa_svaras	madhyama	p.vol_II_p092, conf 0.95
characteristic_movement	मध्यमधैवतयानं बाहुल्यं पञ्चमस्य तु	p.vol_II_p092, conf 0.85
excluded_svaras_shadava	ऋषभो धैवतश्चैव हेयावस्या यथाक्रमम्	p.vol_II_p023, conf 0.90
form_type	a-ṣāḍava	p.vol_II_p029, conf 0.90

kaiśikī jati

Grammar record (family: `jati`)

Generative rules (3) ↗ filter all

Pseudocode (DSL v1.1) ↗ full DSL (raw text)

Graph relations

Outgoing (30)

Incoming (17)

Affirmations (12)

kaiśikī jati

Grammar record (family: jati)

Generative rules (3) ↗ filter all

Pseudocode (DSL v1.1) ↗ full DSL (raw text)

Graph relations

Outgoing (30)

Incoming (17)

Affirmations (12)

Grammar record (family: `jati`)