pañcamī jati

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

ŀ TRANSLATION ¹⁹¹ [3. Now in mālavapancama] Vibhāvinī, paurālī, vegavantī, pañcamī, āndhrī and gāndhārikā alone are the six (bhāṣās) in mālavapañcama. (14) Having pañcama as the initial and concluding note vibhāvinī is born of a region¹¹ (and) is sung in (the context of) hair - dressing (and) restrained union with an amorous woman.¹² (15) Illustration - Paninimāgā risānirinisārigāmāpāpāmāgārisānini dhānīnīdhāmāpāpā. Vibhāvinī [i] .....Paurālī [ii] The auspicious vegavatī should be known to have pañcama as amsa, being complete, (this) vibhāṣā is sung in karuṇa (rasa) 13 in which dainya (depression or affliction) is profuse. (16) Illustration - Pāpānidhādhāni dhāgāsāsāsāsāni dhādhāninipā dhāmā. Gāgādhāmā māpāpādhā nīsāsārīgārī. Sanidhāpāpā. Vegavatī [iii] Having pañcama as amsa and concluding note (and) being complete, pañcamī is a mūlabhāṣā. It is a bhāṣā in mālavapañcama (rāga) in (the context of) the song of (one with) a mature mind. 14 (17) Illustration - Pāpāpāmāsā ririgāninidhādhā. Dhādhārinigārimāgarinīdhā pāpāpādhā pāmāmāpā mādhānirimā gāmāgārī sāsānisāni dhāpāpā. Pañcamī [iv] Having madhyama as aṁśa (and) pañcama as the concluding note, andhri is a bhāṣā born in the Āndhra region, well-known among the people (and) is sung in (the context of) those who are corrupted by disease. 15 (18)