ragatva technical_term

Dictionary: not in dictionary · Pages: 2 · Occurrences: 3 · Affirmations: 2 · Graph degree: 7 (in 3, out 4)

Variants (2): ragatva (2), Rāgatva (1)

Generative rules (1) ↗ filter all

R_4p1_541 definition · 2 att.
ragatva = essence/quality of raga, produced by vādin svara through exposition; brought about by saṁvādin (anuvāditva)

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

RULE id: ragatva (cluster 541)
SCOPE: technical_term family
STATUS: traditional
CONFIDENCE: traditional
PROTECT: false

Essence pseudocode — identity + RECORD. The page citations for each slot value are in the Grammar record table above (audit trail). The full DSL adds ASSERTIONS with verbatim quotes (see Affirmations below) and CITED_RULES (see Graph relations).

Graph relations

Outgoing (4)

--[definition]--> samvādin (1)--[relation]--> vādin (1)--[relation]--> svaras (1)--[definition]--> anuvāditva (1)

Incoming (3)

samvādin --[definition]--> (1)samvādin --[relation]--> (1)anuvāditva --[definition]--> (1)

Affirmations (2)

definition

p.vol_I_p027

english

conf 0.85

[show source]

Ragatva is the quality or essence of raga that is brought about by samvadin

"The expositorhood of the ragatva of raga brought about by the samvadin is indeed anuvāditva."

relation

p.vol_I_p025

english

conf 0.92

[show source]

Ragatva is produced by the vādin svara through the exposition of raga

"What does it (vadana and the like) expound? It produces the ragatva 35 of raga.36"

33 TRANSLATION (Anu. 18) But why are (vowels) beginning with ākāra 21 accepted out of fourteen 22 svaras? Truly has this been said. These have been accepted because of their uncommonness. Their uncommonness is because of their movement in upward sound.23 Or, the svaratva of vyanjanas beginning with şadja has been spoken of. But .... this is said to be only a sign 24 (by convention), that is to say, (the names of svaras) are the paribhāṣā 25 (list of abbreviations or signs) used by ācāryas (teachers). [The fourfold-ness of svaras according to kinds beginning with vadin ] (Anu. 19) Now I show the fourfold-ness of svaras, that befits the occasion or context. That is thus - Vādin 26 is so because of vadana 27 (speaking), like the master. The saṃvādin28 is so because of saṃvadana29 (supportive speaking), like the minister. The anuvādin50 is so because of anuvadana51 (following or obedient speaking) like the attendants. Vivādin 52 is so because of vivadana 53 (opposite speaking), like the enemy. (Anu. 20) But vadana and the like are the nature (dharma) of living beings, how are they possible in insentient svaras? Truly has this been said. Vadana is here intended to mean the exposition of raga 34 (melody-matrix), not talking. What does it (vadana and the like) expound? It produces the ragatva 35 of raga.36 Those vadin svaras are only seven. That vādin should be understood as tenfold like the aṁśa.57 The vādi-maņdala (cycle of vādins) is thus - sa, ri, ga, ma, pa, dha, ni. (Anu. 21) The samvadins should again be understood according to the interval of thirteen and nine śrutis, when there is sama-śrutikatva 38 (equal interval of the two svaras concerned, in terms of number of śrutis). What indeed is that samuāditua? The carrying forward or accomplishment59 of the rāgatua of rāga 1 produced by the vādi-svara is indeed samvāditva (the nature of samvādin). The samvādi-mandala is thus —