jātis are born as śuddhā and vikṛtā through samavāya, which involves commingling of svaras assuming functions of graha, aṁśa, nyāsa etc.
"The jātis are born as śuddhā and vikṛtā through samavāya (commingling
of the svaras assuming the functions of graha, aṁśa, nyāsa etc.)"
TRANSLATION
<sup>7</sup>
"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)