mürchanā technical_term

¹⁴.⁰⁰ TRANSLATION ¹¹¹ [Anu. 193] This means - Sauvīraka is related to sadjagrāma on account of being born of ṣaḍjamadhyamājāti Ṣaḍjaisitsgraha,amśandnyāsa. Thereisthe sparsenessof gāndhāra and niṣāda. Niṣāda is kākalī and this (rāga) is complete. Its application is prescribed in the context of entry and the like in the behaviour of those who perform domestic sacrifices, who practise restraint and perform penance and in sinta rasa Vira 66 and the like are the rasas. The mürchanā beginning with sadja obtains. Arohin is the varna. Prasumādiis the alarikāra. The kalā is formed in the dakṣiṇa („nārga), the kalā obtains in the vitti (mārga) and the kalā prevailsin the citra (mārga). A tālalike caccatputa obtains in the songs comprised of svara and pada. [3. Mālavapañcama] Mālavapancamashould be known to have pancamaasits anistand concluding note and is born of pañcami and madhyamā jātis. It has, as sparse, the svaras that are comprised of two śrutis (gāndhāra and niṣāda). (322) [Anu. 194] This means-Mālavapañcamais related to madhyamagrāma on account of being born of madhyamā and pañcamī jātis. Pañcama is the aṁśa, graha and nyāsa. There is the sparseness of niṣāda and gāndhāra. Niṣāda is kākalī and this (rāga) is complete in svaras. Its application is prescribed in vipralambha śṛṅgāra (love in separation) in the entry of the kañcukin (attendant of the female apartments). The mūrchanā beginning with pañcama obtains. Śringāra⁶⁷ and hāsya are the rasas. Ārohin and the like are the varņas. Prasannādi is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatputa obtains in the songs comprised of svara and pada. [4. Vesarașādava] Vesaraṣāḍavahas madhyamaas its amsaand nyāsa, ṣaḍjamadhyamā is the cause and it is devoid of the svaras comprised of two śrutis each (gāndhāra, niṣāda). (323) [Anu. 195] This means - vesaraṣāḍava is related to ṣaḍjagrāma on account of being born of ṣaḍjamadhyamā. Madhyama is the graha, aṁśa and nyāsa. There is the sparseness of gāndhāra and niṣāda. Gāndhāra and niṣāda are antara and kākalī. It is always complete in svaras. It is used in sānta rasa. Šriigāra⁶⁸ and hāsyaare the rasas. The mūrchanā beginning with madhyama obtains. Ārohin is the varņa. Prasannādi is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatpuṭa obtains in songs comprised of svara and pada.

¹⁴.⁰⁰ TRANSLATION ¹¹¹ [Anu. 193] This means - Sauvīraka is related to sadjagrāma on account of being born of ṣaḍjamadhyamājāti Ṣaḍjaisitsgraha,amśandnyāsa. Thereisthe sparsenessof gāndhāra and niṣāda. Niṣāda is kākalī and this (rāga) is complete. Its application is prescribed in the context of entry and the like in the behaviour of those who perform domestic sacrifices, who practise restraint and perform penance and in sinta rasa Vira 66 and the like are the rasas. The mürchanā beginning with sadja obtains. Arohin is the varna. Prasumādiis the alarikāra. The kalā is formed in the dakṣiṇa („nārga), the kalā obtains in the vitti (mārga) and the kalā prevailsin the citra (mārga). A tālalike caccatputa obtains in the songs comprised of svara and pada. [3. Mālavapañcama] Mālavapancamashould be known to have pancamaasits anistand concluding note and is born of pañcami and madhyamā jātis. It has, as sparse, the svaras that are comprised of two śrutis (gāndhāra and niṣāda). (322) [Anu. 194] This means-Mālavapañcamais related to madhyamagrāma on account of being born of madhyamā and pañcamī jātis. Pañcama is the aṁśa, graha and nyāsa. There is the sparseness of niṣāda and gāndhāra. Niṣāda is kākalī and this (rāga) is complete in svaras. Its application is prescribed in vipralambha śṛṅgāra (love in separation) in the entry of the kañcukin (attendant of the female apartments). The mūrchanā beginning with pañcama obtains. Śringāra⁶⁷ and hāsya are the rasas. Ārohin and the like are the varņas. Prasannādi is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatputa obtains in the songs comprised of svara and pada. [4. Vesarașādava] Vesaraṣāḍavahas madhyamaas its amsaand nyāsa, ṣaḍjamadhyamā is the cause and it is devoid of the svaras comprised of two śrutis each (gāndhāra, niṣāda). (323) [Anu. 195] This means - vesaraṣāḍava is related to ṣaḍjagrāma on account of being born of ṣaḍjamadhyamā. Madhyama is the graha, aṁśa and nyāsa. There is the sparseness of gāndhāra and niṣāda. Gāndhāra and niṣāda are antara and kākalī. It is always complete in svaras. It is used in sānta rasa. Šriigāra⁶⁸ and hāsyaare the rasas. The mūrchanā beginning with madhyama obtains. Ārohin is the varņa. Prasannādi is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatpuṭa obtains in songs comprised of svara and pada.

¹⁴.⁰⁰ TRANSLATION ¹¹¹ [Anu. 193] This means - Sauvīraka is related to sadjagrāma on account of being born of ṣaḍjamadhyamājāti Ṣaḍjaisitsgraha,amśandnyāsa. Thereisthe sparsenessof gāndhāra and niṣāda. Niṣāda is kākalī and this (rāga) is complete. Its application is prescribed in the context of entry and the like in the behaviour of those who perform domestic sacrifices, who practise restraint and perform penance and in sinta rasa Vira 66 and the like are the rasas. The mürchanā beginning with sadja obtains. Arohin is the varna. Prasumādiis the alarikāra. The kalā is formed in the dakṣiṇa („nārga), the kalā obtains in the vitti (mārga) and the kalā prevailsin the citra (mārga). A tālalike caccatputa obtains in the songs comprised of svara and pada. [3. Mālavapañcama] Mālavapancamashould be known to have pancamaasits anistand concluding note and is born of pañcami and madhyamā jātis. It has, as sparse, the svaras that are comprised of two śrutis (gāndhāra and niṣāda). (322) [Anu. 194] This means-Mālavapañcamais related to madhyamagrāma on account of being born of madhyamā and pañcamī jātis. Pañcama is the aṁśa, graha and nyāsa. There is the sparseness of niṣāda and gāndhāra. Niṣāda is kākalī and this (rāga) is complete in svaras. Its application is prescribed in vipralambha śṛṅgāra (love in separation) in the entry of the kañcukin (attendant of the female apartments). The mūrchanā beginning with pañcama obtains. Śringāra⁶⁷ and hāsya are the rasas. Ārohin and the like are the varņas. Prasannādi is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatputa obtains in the songs comprised of svara and pada. [4. Vesarașādava] Vesaraṣāḍavahas madhyamaas its amsaand nyāsa, ṣaḍjamadhyamā is the cause and it is devoid of the svaras comprised of two śrutis each (gāndhāra, niṣāda). (323) [Anu. 195] This means - vesaraṣāḍava is related to ṣaḍjagrāma on account of being born of ṣaḍjamadhyamā. Madhyama is the graha, aṁśa and nyāsa. There is the sparseness of gāndhāra and niṣāda. Gāndhāra and niṣāda are antara and kākalī. It is always complete in svaras. It is used in sānta rasa. Šriigāra⁶⁸ and hāsyaare the rasas. The mūrchanā beginning with madhyama obtains. Ārohin is the varņa. Prasannādi is the alaṅkāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatpuṭa obtains in songs comprised of svara and pada.