vikṛtā jātis technical_term

⁴³ TRANSLATION The omission of all notes is prescribed in all j\bar{a}tis, but the omission of madhyama should never be made. The svara madhyama is the chief among all the svaras and is indispensable both in the kalpa (practice and precept) of gāndharva and also in sāmans." (NŚ XXVIII. 58-65) [ Anu. ¹⁴² ] Now the prescription of sadava and auduvita as well as the prescription according to utsarga⁵⁵ (general view) and apavāda⁵⁶ (exception) should be known only in vikṛtā jātis, not in the śuddhā jātis, because the śuddhās become the root of the coming into existence of other jātis. These śuddhās themselves become vikṛtās. How- [9. A repeated definition of śuddhā jāti] When a jāti has the same graha, the same apanyāsa and the same aniśa, has nyāsa in the mandra (lower register) and is complete, then it is known as śuddhā jāti. (259) Thus has been said the definition of śuddhā. [10. The vikṛtā state of śuddhā jātis] [Anu. ¹⁴³] Out of these characteristics, the jātis become vikṛtā (modified) by (the violation of) one, two or many characteristics, excepting the nyāsa. The statement 'excepting the nyāsa' means that there is no vikṛtā state that comes about by (a change in) the nyāsa. [ The illustration of sadji ] [ Anu. ¹⁴⁴ ] Vikṛtā ṣādjī is two-fold – one that is always complete and the other that is ṣāḍavā. Ṣāḍjī is śuddhā with the aṁśa that bestows its name (viz. ṣaḍja). Vikṛtā ṣāḍjī is complete when gāndhāra is its aṁśa because of the non-omission of ----