NŚ XXVIII.72 reference

¹⁴ ¹⁷ TRANSLATION The extent(gati)²⁵ of tāra should be known up to the fourth, fifth or seventh svara from the aṁśa, it is not desirable beyond that." (NŚ XXVIII.70) [4. The definition of mandra] [Anu. ¹²⁵] Now mandra is being said - mṛdu²⁶ (lit. soft, here low) svara is mandra. And the extent (gati) of mandra is threefold, viz. amśaparā (followed by aṁśa), nyāsaparā (followed by nyāsa) and apanyāsaparā (followed by apanyāsa). The compound²⁷ bahuvrihi operates here (and the meaning is that which is followed by aṁśa svara i.e. that which precedes the aṁśa). The svara that comes before that (aṁśa), is mandra. As in dhaivatī²⁸ - dha - dha - ni - dha - ma-pa-dha-mā. Mā-mā-mā. Thus the apanyāsa²⁹ svara is (operative) here. Similar is the case with nyāsa 30 svara. [5. The definition of sadava] [Anu. ¹²⁶] Now şādava is being said - (a structure of) six svaras is şādava. Since it is related to (or operates in) fourteenfold jatis, four jatis are always complete and hence, on account of their absence, it (sādava)31 has forty-seven varieties and similarly has said Bharata -

23 TRANSLATION. with which gita (tonal structure) is 'placed', left or ended is nyāsa. That nyāsa is twenty-one in number. That is - ṣaḍjā has one nyāsa as ṣaḍja, thus should be understood the nyāsas in the eighteen jātis. The purport is that (nyāsa) should be done at the end of the anga (lit.body of the tonal structure). [10. The definition of apanyāsa] [ Anu. 131 ] Now he (the author) spoke (speaks) of apanyāsa; apanyāsa does not occur in the end (of the gita). Apanyāsa occurs before the end of the prayoga (performance). And that is of fifty-six kinds, it should be understood as occurring within the gitas. Where the gita appears to be ending, that is apanyāsa. That occurs within the vidārīs (sections or sub-sections). The implication is that it is within the body of the gita. (It operates) thus - in ṣaḍjagrāma the ṣaḍjamadhyā jāti has seven apanyāsas, ṣaḍjodīcyavā has two, (and the remaining) five have three each and thus they are twenty-four. The rest (thirty-two) are in madhyamagrāma. Similarly has said Bharata - "Nyāsa occurs at the end of anga (lit.body) and that should be made twenty-onefold. This one named apanyāsa is fifty-six in number." (Cf. NŚ XXVIII.72) Thus end the tenfold ^{40} characteristics of jāti. [5. Optional and alternative prescription of amsa and the like in jātis] In ṣāḍjī there are five amśas, omitting mṣāḍa and ṛṣabha, gāndhāra and pañcama are apanyāsas and then there is sangati (coming together or concert) of ṣaḍja-gāndhāra and ṣaḍja-dhaivata. Its ṣāḍava (form) is (made) through (the omission of) niṣāda. There is no auduvita form in this (jāti).