Jāti-bhinna technical_term

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)