Kohala proper_noun

²⁸ BRHADDESI किमत्र कारणम् ? उच्यते - ग्रामद्वयेऽप्यन्तरमूर्छना-प्रतिपादनार्थम्, यद्वा ग्रामद्वयेऽपि षड्जमध्यमस्वरौ ग्रामण्यौ भवतः। अन्यस्वरास्तदग्रेसरा ₀मध्यपरौ इति॥ इति तावन्भया प्रोक्ता श्रुतयो ग्रामसंश्रिता ॥५२॥ ॥ इति श्रुतिप्रकरणम् ॥ IV [स्वर-प्रकरणम् ] [ तत्र स्वरलक्षणम् ] इदानी सम्प्रवक्ष्यामि स्वराणा च विनिश्चयम्। तत्रादौ स्वरशब्दस्य व्युत्पत्तिरिह कथ्यते।।५३॥ राज?ृ दीप्ताविति धातो स्वशब्दपूर्वकस्य च। •वस्प¹ स्वयं यो राजते यस्मात् तस्मादेष स्वरः स्मृतः॥५४॥ <del>2हि</del> तस्मात् स्वर इति । अनु. १५ । ननु स्वर इति किम् ? उच्यते - रागजनको ध्वनि स्वर इति। तथा चाह कोहलः - "आत्मेच्छया महीतलाद् वायुरुद्यविधार्यते। ∘च्या₊⁴ हि ⁵नाभि₃ नाडीभित्तौ तथाऽऽकाशे ध्वनी॰ रक्तः स्वरः स्मृतः॥" नि [ अनु. १६ ] ननु स्वर एवं स्यादेकोऽनेको वा, व्यापकोऽव्यापको वा, नित्योऽनित्यो वा स्यात् । अत्रोच्यते - एकोऽनेको व्यापको नित्यश्चेति। तत्र निष्कलरूपेणैकः स्वरः षइजादिरूपेणानेकः स्वरः।

³¹ TRANSLATION It is being said (answered) - It is one and many, pervasive⁶ and eternal.⁷ In the undifferentiated state there is one svara; in the form of sadja and the like svara is many. Similarly also said Kohala - "Svara is said to be infinite" on account of (its) combination with jāti, bhāṣā etc. It is combined with padas 9 (syllabic units, meaningful or non-sensical) and is to be combined with alankāra10 and (used in) rasas." 11 (It is) eternal i.e. indestructible. 12 (It is) pervasive i.e. sarvagata 13 (contained in or permeating everything). Similarly said Kohala - "By the effort of the ūrdhvanāḍīs14 on account of rubbing or striking of all 'walls', the sound that grows upto the cerebrum, is svara, it is vyāpaka (pervasive) (and) para (beyond).15 (Anu. ¹⁷) But how is the svaratva 16 of (svara-names) şadja and the like, on account of their being consonants? If the svaratva of consonants is spoken of, then there should be the svaratva of (consonants) beginning with ka? Here it is being said (answered) that there is the svaratva of only şadja and the like on account of their being asādhāraņa 17 (lit. uncommon, special), not of (consonants) beginning with ka. But why (or how) is the uncommon or special nature of sadja and the like? (Answer) - on account of the upadesa 18 (speaking of) by the aptas (trusted ones) the asadharanatva (uncommonness, special nature) of svaras is there. So did say Maheśvara¹⁹ in Kohala — "The peacock speaks şadja, the cātaka (bird) speaks ṛṣabha, the goat speaks gāndhāra, the kraunca (bird) speaks madhyama, in the puspasādhāraņa time (common time for flowers i. e. Spring) kokilā speaks pañcama, when the rainy season approaches, dardura (the frog) speaks dhaivata. O Devi ! in the same way, the elephant always speaks niṣāda." Or, only sadja and the like have uncommonness or special nature because of their movement in upward sound, or şadja and the like are not svaras, only (vowels) beginning with ākāra 20 are svaras. şadja and the like are there for the pronunciation of (vowels) beginning with ākāra, so (it is said).

BRHADDESI ⁸² तस्माद् यत्किञ्चिद् गीयते तन्मध्यमध्वनिविशेषै कण्ठध्वनिभिर्मन्द्रतारव्यवस्थासिद्ध्यर्थमेव। चतुर्विधा मया प्रोक्ता मूर्छना सप्तस्वरात्मिका। द्वादशस्वरमूर्छना इदानी तु प्रवक्ष्यामि द्वादशस्वरमूर्छना ॥११७॥ ⁹⁰H ९१ नाम् [ अनु॰ ६१ ] तत्र मूर्छनानिर्देशः स्थानित्रतयप्राप्त्यर्थमिति वचनात्, मन्द्रतारसिद्ध्यर्थमिति वचनाच्च द्वादशस्वरसम्पन्ना मूर्छना द्रष्टव्या प्रयोगकाले। तथा चाह कोहलः -- "योजनीयो बुधैर्नित्यं क्रमो लक्ष्यानुसारतः। संस्थाप्य मूर्छना ज?ातिरागभाषादिसिद्धये" ।।१२ ुना नान्दकश्वरणाप्युक्तम्- “द्वादशस्वरसम्पन्ना ज?्ञातव्या मूर्छना बुधै। ज?ातिभाषादिसिद्ध्यर्थं तारमन्द्रादिसिद्धये।" [ अनु₀ ६२ ] यद्यप्याचार्यै अप्तस्वरमूर्छना प्रतिपादिता, स्थानत्रितयप्राप्त्यर्थं ुदा द्वादशस्वरैरेव मूर्छना प्रयुक्ता। अन्यथा चोक्षषाडवे रिमा इति प्रयोगो सा न स्यात्। एवं च १५सति स रागः सिद्धो न स्यात्। ग सिध्यान्त (२) षाङ्ज?ीज?ातौ रि ग म ध नि प्रयोगस्तारमन्द्रको न पर्ज?, स्यात्। अन्येषामपि रागाणा नाशंकरः प्रयोगः स्यात्। तेन स रि ग म [प] धन्याद्या मूर्छना धनि [ सरि ] गमपाद्या। तद्यथा— नि अन्या ध नि स रि ग म प ध नि स रि ग । उत्तरमन्द्रा [ ⁸ ] नि स रि ग म प ध नि स रि ग म । रजनी [३०] स रि ग म प ध नि स रि ग म प । उत्तरायता रि ग म प ध नि स रि ग म प ध । शुद्धषड्ज?ा [ ४ ] ग म प ध नि स रि ग म प ध नि । मत्सरीकृता [ ५

⁹⁷ TRANSLATION sanidhapamagaririgamapadhanisa, sanidhapamagarisasarigamapadhanisa. Or, saninisa, nidhadhani, dhapapadha, pamamapa, magagama gaririga risasari. Thus (16) is (ends) prasāda. (Anu. ⁸⁶) (Pairs of) two svaras each moving to and fro in the order of ascent 53 and descent and forming units of two kalās (phrases) each (form) udvāhita. As - sari riga, gama mapa, padha dhani, nisa sani, 54 nidha dhapa, pama maga, gari, (17) risa. Thus is (ends) udvāhita. (Anu. ⁸⁷) This (udvāhita) itself is (called) upalolaka with (the pairs of svaras) being repeated twice. As - sari sari, riga riga, gama gama, mapa mapa, padha padha, dhani dhani, nisa nisa, sani sani, nidha nidha, dhapa dhapa, pama pama, (18) maga maga, gari gari, risa risa. Thus is (ends) upalolaka. (Anu. ⁸⁸) There, krama is that, where having reached the sthayin55 (steady) svara after ascending in the svaras in successive order beginning with one, without any gap, svaras are pronounced in the order of prastara, increasing one by one (in successive phrases). This is not different from prastara, being identical in form.56 As - saririsa, sarigagarisa, sarigamamagarisa, sarigamapapamagarisa, sarigamapadhadhapamagarisa, sarigamapadhaninidhapamagarisa, sarigamapadhanisa 57 sanidhapamagarisa. Or, having ascended to the antara (gandhāra) and in the same order having ascended to the kākali (niṣāda) the sthāyi-svara (steady note) is reached, that is krama. As- sagani-nigasa. Thus is (19) (ends) krama. (Anu. ⁸⁹) Niṣkūjita is (formed) on having ascended (in the order of) first-third, then second-fourth and others also in the same order. In the opinion of Kohala niṣkūjita is (formed) by ascent with a gap of one svara (each time). As -saga (20) rima gapa madha pani dhasa. Thus is (ends) nişküjita.