ṣadjamadhyamā jāti technical_term

³⁷ TRANSLATION [ Anu. ¹³⁶] This means that kaiśikī, raktagāndhārī and gāndhārī, these three jātis do not become ṣāḍava on account of (the omission of) ṛṣabha, on pañcama being the aṁśa, because of the negation of the omission of the samvādī of the aṁśa. Similarly, ṣāḍjī does not become ṣāḍava through (the omission of) niṣāda, on gāndhāra being the aniśa (and) ṣadjodīcyavā should be known as not being ṣāḍava through (the omission of) ṛṣabha, on dhaivata being the ainsa. Now the giving up of the formation of auduvita that is obtained (due to presription) is being prohibited (lit. its giving up is being prescribed). In gāndhārī and raktagāndhārī, ṣaḍja, madhyama (and) pañcama alongwith niṣāda are known as the amśas in which the formation of auduvita does not operate. (254) [ Anu. ¹³⁷ ] (Contention) And this is incongruous because the formation of auduvita is not obtained (through prescription). Truly has this been said. By the statement negating the formation of auduvita, the auduvita obtained on account of precription alone is prohibited. In ṣadjamadhyamā jāti, gāndhāra and then niṣāda and then in kaiśikī and dhaivatī, dhaivata and ṛṣabha respectively (are the svaras that are not omitted for making auduva forms of the respective jātis when the above are aniśas). (255) [ Anu. ¹³⁸ ] This means that in ṣadjamadhyamā, gāndhāra and then niṣāda are not entitled to form auduvita. Dhaivatain kaiśikī and ṛṣabhain pañcamī are not entitled to form auduvita. The prohibition applies only to the auduvita that is obtained through prescription. And the state of being anisa is being hypothetically considered without its being obtained (?) Now, he (the author) draws out the svaras that do not become exceptions in the formation of ṣāḍava and auḍuvita. Forty-seven (svaras) are to be applied in the formation of ṣāḍava. (256) [ Anu. ¹³⁹] This means that in the formation of ṣāḍava, forty-seven ainśas are to be

TRANSLATION ⁸⁹ The first alternative does not hold good. Why? Because of this rāga being complete (with seven svaras). Hence the second alternative alone is stronger. Why is it said to be prominent among the six rāgas? Because of the statement that śuddhaṣāḍava should be used in the pūrvaraiga. On account of its abundant usage in pūrvaranga, this śuddhaṣāḍava has been indicated in the beginning. Suddhaṣāḍava is born of the modified madhyamā jāti. Its nyāsa is madhyama, which is also the aṁśa and gāndhāra is weak in it. (300) [ Anu. ¹⁶⁵ ] This means - suddhaṣāḍava is related to madhyamagrāma. Tāra (high) madhyama is its graha. Madhyama is the aṁśa and nyāsa and there is the sparseness of gāndhāra. Niṣāda and gāndhāra are kākalī and antara (here).33 It is endowed with all the svaras. It is used in the pūrvaranga. Madhyama is the vādin and ṣaḍja is the samvādin. Ŗṣabha and pañcama are the anuvādins. There is no vivādin. Śṛṅgāra and hāsya are the rasas. The mūrchanā beginning with madhyama obtains here. The avarohin (descending) varņa,34 prevails. Prasannānta is the alaṅkāra. It is sung in the three mārgas 36 of tāla The kalā³⁷ (time-unit) comes about in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga), the kalā prevails in the citra mārga. A tāla like caccatpuṭa 38 obtains in the svaras and padas (units of text). Ākṣiptikā..... [2. Suddhapañcama] ^********* [ Anu. ¹⁶⁶ ] Šuddhapancama is known to be born of şadjodicyavatī jāti. --------------------------------------- [3. Šuddhasādhārita] It is with sadja as amsa, madhyama as nyāsa, the svaras with two śrutis (gāndhāra and niṣāda) are sparse and similarly, born of ṣaḍjamadhyamā jāti is the śuddhasādhārita. (301) A Section of the second section of the section of the section of the section of the section of the section of the section of the section of the section of the section of the section of the section of the section of the sec