Narada Purana — Purva Bhaga — Chapter 50
NarP 1 50.1
सूत उवाच श्रुत्वा सनन्दनस्येत्थं वचनं नारदो मुनिः । असंतुष्ट इव प्राह भ्रातरं तं सनन्दनम्
sūta uvāca śrutvā sanandanasyetthaṃ vacanaṃ nārado muniḥ / asaṃtuṣṭa iva prāha bhrātaraṃ taṃ sanandanam
Sūta said: Having heard Sanandana's words thus, the sage Nārada, as if unsatisfied, spoke to his brother Sanandana.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.2
नारद उवाच भगवन्सर्वमाख्यातं यत्पृष्टं भवतो मया । तथापि नात्मा प्रीयेत शृण्वन्हरिकथां मुहुः
nārada uvāca bhagavansarvamākhyātaṃ yatpṛṣṭaṃ bhavato mayā / tathāpi nātmā prīyeta śṛṇvanharikathāṃ muhuḥ
Nārada said: Lord, all that I asked of you has been told; yet my heart is not content, hearing again and again the story of Hari.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.3
श्रूयते व्यासपुत्रस्तु शुकः परमधर्मवित् । सिद्धिं सुमहतीं प्राप्तो निर्विण्णो ऽवान्तरं बहिः
śrūyate vyāsaputrastu śukaḥ paramadharmavit / siddhiṃ sumahatīṃ prāpto nirviṇṇo 'vāntaraṃ bahiḥ
It is heard that Śuka, the son of Vyāsa, knower of the highest dharma, attained a very great perfection, being disgusted (with the world) within and without.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.4
ब्रह्मन्पुंसस्तु विज्ञानं महतां सेवनं विना । न जायते कथं प्राप्तो ज्ञानं व्यासात्मजः शिशुः
brahmanpuṃsastu vijñānaṃ mahatāṃ sevanaṃ vinā / na jāyate kathaṃ prāpto jñānaṃ vyāsātmajaḥ śiśuḥ
Brahmin, discernment does not arise in a man without service to the great; how then did Vyāsa's son, a mere child, obtain knowledge?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.5
तस्य जन्मरहस्यं मे कमचाप्यस्य शृण्वते । समाख्याहि महाभाग मो७शास्त्रार्थविद्भवान्
tasya janmarahasyaṃ me kamacāpyasya śṛṇvate / samākhyāhi mahābhāga mo7śāstrārthavidbhavān
Tell me fully, O greatly fortunate one, the secret of his birth, as I wish to hear it; for you know the meaning of the scriptures.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.6
सनन्दन उवाच शृणु विप्रप्रवक्ष्यामि शुकोत्पत्तिं समासतः । यां श्रुत्वा ब्रह्मतत्त्वज्ञो जायते मानवो मुने
sanandana uvāca śṛṇu viprapravakṣyāmi śukotpattiṃ samāsataḥ / yāṃ śrutvā brahmatattvajño jāyate mānavo mune
Sanandana said: Listen, best of brahmins, I shall tell in brief the birth of Śuka, on hearing which a man becomes a knower of the truth of Brahman, O sage.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.7
न हायनैर्न पलितैर्न वित्तेन न बन्धुभिः । ऋषयश्चक्रिरे धर्मं यो ऽनूचानः स नो महान्
na hāyanairna palitairna vittena na bandhubhiḥ / ṛṣayaścakrire dharmaṃ yo 'nūcānaḥ sa no mahān
Not by years, not by grey hair, not by wealth, not by kinsmen did the seers establish (a man's) worth: he who has recited (the Veda) is great among us.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.8
नारद उवाच अनूचानः कथंब्रह्मन्पुमान्भवति मानद । तन्मे कर्म समाचक्ष्व श्रोतुं कौतूहलं मम
nārada uvāca anūcānaḥ kathaṃbrahmanpumānbhavati mānada / tanme karma samācakṣva śrotuṃ kautūhalaṃ mama
Nārada said: How, brahmin, does a man become an anūcāna, O giver of honour? Tell me that practice; I am curious to hear it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.9
सनन्दन उवाच शृणु नारद वक्ष्यामि ह्यनूचानस्य लक्षणम् । यज्ज्ञात्वा साङ्गवेदानामभिज्ञो जायते नरः
sanandana uvāca śṛṇu nārada vakṣyāmi hyanūcānasya lakṣaṇam / yajjñātvā sāṅgavedānāmabhijño jāyate naraḥ
Sanandana said: Listen, Nārada, I shall state the mark of the anūcāna, knowing which a man becomes conversant with the Vedas together with their ancillary sciences.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.10
शिक्षा कल्पो व्याकरणं निरुक्तं ज्योतिषं तथा । छन्दःशास्त्रं षडेतानि वादाङ्गानि विदुर्बुधाः
śikṣā kalpo vyākaraṇaṃ niruktaṃ jyotiṣaṃ tathā / chandaḥśāstraṃ ṣaḍetāni vādāṅgāni vidurbudhāḥ
Phonetics, ritual procedure, grammar, etymology, astronomy, and the science of metre—these six the wise know as the limbs (of the Veda).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.11
ऋग्वेद्रो ऽथ यदुर्वेदः सामवेदो ह्यथर्वणः । वेदाश्चत्वार एवैते प्रोक्ता धर्मनिरूपणे
ṛgvedro 'tha yadurvedaḥ sāmavedo hyatharvaṇaḥ / vedāścatvāra evaite proktā dharmanirūpaṇe
The Rigveda, then the Yajurveda, the Sāmaveda, and the Atharvan—just these four are declared to be the Vedas in the determination of dharma.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.12
सांगान्वेदान्गुरोर्यस्तु समधीते द्विजोत्तमः । सो ऽनूचानः प्रभवति नान्यथा ग्रन्थकोटिभिः
sāṃgānvedānguroryastu samadhīte dvijottamaḥ / so 'nūcānaḥ prabhavati nānyathā granthakoṭibhiḥ
That best of twice-born who studies the Vedas together with their limbs under a teacher becomes an anūcāna—not otherwise, (even) by tens of millions of books.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.13
नारद उवाच अङ्गानां लक्षणं ब्रूहि वेदानां चापि विस्तरात् । त्वंमस्मासु महाविज्ञः सांगेष्वेतेषु मानद
nārada uvāca aṅgānāṃ lakṣaṇaṃ brūhi vedānāṃ cāpi vistarāt / tvaṃmasmāsu mahāvijñaḥ sāṃgeṣveteṣu mānada
Nārada said: Tell me at length the description of the limbs and also of the Vedas; among us you are the most learned in these (Vedas) with their limbs, O giver of honour.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.14
सनन्दन उवाच प्रश्नभारो ऽयमतुलस्त्वया मम कृतो द्विज । संक्षेपात्कथयिष्यामि सारमेषां सुनिश्चितम्
sanandana uvāca praśnabhāro 'yamatulastvayā mama kṛto dvija / saṃkṣepātkathayiṣyāmi sārameṣāṃ suniścitam
Sanandana said: This burden of a question that you have laid upon me is beyond measure, O twice-born; I shall tell (it) briefly, (giving) the well-established essence of these (subjects).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.15
स्वरः प्रधानः शिक्षायां कीर्त्तितो मुनिभिर्दिजैः । वेदानां वेदविद्भिस्तु तच्छृणुष्व वदामि ते
svaraḥ pradhānaḥ śikṣāyāṃ kīrttito munibhirdijaiḥ / vedānāṃ vedavidbhistu tacchṛṇuṣva vadāmi te
Accent (svara) has been declared the chief thing in phonetics (śikṣā) by the sages, the twice-born, and by the knowers of the Veda (the chief thing) of the Vedas; hear that — I shall tell it to you.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.16
आर्चिकं गाथिकं चैव सामिकं च स्वरान्तरम् । कृतान्ते स्वरशास्त्राणां प्रयोक्तव्य विशेषतः
ārcikaṃ gāthikaṃ caiva sāmikaṃ ca svarāntaram / kṛtānte svaraśāstrāṇāṃ prayoktavya viśeṣataḥ
The interval of accent (is) of the ārcika (Ṛg) kind, the gāthika kind, and the sāmika kind; at the conclusion of the treatises on accent it is to be applied with particular (care).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.17
एकान्तरः स्वरो ह्यप्सु गाथासुद्व्यन्तरः स्वरः । सामसु त्र्यन्तरं विद्यादेतावत्स्वरतो ऽन्तरम्
ekāntaraḥ svaro hyapsu gāthāsudvyantaraḥ svaraḥ / sāmasu tryantaraṃ vidyādetāvatsvarato 'ntaram
For in the (Ṛgvedic) verses the accent is of one interval, in the gāthās the accent is of two intervals; in the sāmans one should know it as of three intervals — such is the interval with respect to accent.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.18
ऋक्सामयजुरङ्गानि ये यज्ञेषु प्रयुञ्जते । अविज्ञानाद्धि शिक्षायास्तेषां भवति विस्वरः
ṛksāmayajuraṅgāni ye yajñeṣu prayuñjate / avijñānāddhi śikṣāyāsteṣāṃ bhavati visvaraḥ
Those who employ the Ṛk, Sāma and Yajus and the (Vedic) auxiliaries in sacrifices — through their ignorance of phonetics faulty accentuation arises for them.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.19
मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्याप्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमानं हिर्नास्ति यथेन्द्रशत्रुः स्वरतो ऽपराधात्
mantro hīnaḥ svarato varṇato vā mithyāprayukto na tamarthamāha / sa vāgvajro yajamānaṃ hirnāsti yathendraśatruḥ svarato 'parādhāt
A mantra deficient in accent or in letter, wrongly applied, does not convey that meaning (intended); that thunderbolt of speech slays the sacrificer, as (in the case of) 'indraśatru' through an error of accent.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.20
उरः कण्ठः शिरश्चैव स्थानानि त्रीणि वाङ्क्ये । सवनान्याहुरेतानि साम वाप्यर्द्धत्ॐऽतरम्
uraḥ kaṇṭhaḥ śiraścaiva sthānāni trīṇi vāṅkye / savanānyāhuretāni sāma vāpyarddhatoṃ'taram
Chest, throat, and head — these are the three places in speech; these they call the (three) savanas (pressings), or else the sāman (is) at a half interval.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.21
उरः सप्तविवारं स्यात्तथा कण्ठस्तथा शिरः । न च शक्तो ऽसि व्यक्तस्तु तथा प्रावचना विधिः
uraḥ saptavivāraṃ syāttathā kaṇṭhastathā śiraḥ / na ca śakto 'si vyaktastu tathā prāvacanā vidhiḥ
The chest would have sevenfold opening, so too the throat, so too the head; and you are not able (to grasp it) distinctly — such is the rule of oral instruction.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.22
कठकालापवृत्तेषु तैत्तिराह्वरकेषु च । ऋग्वेदे सामवेदे च वक्तव्यः प्रथमः स्वरः
kaṭhakālāpavṛtteṣu taittirāhvarakeṣu ca / ṛgvede sāmavede ca vaktavyaḥ prathamaḥ svaraḥ
In the practices of the Kaṭhas and Kālāpas, and among the Taittirīyas and Āhvarakas, and in the Ṛgveda and the Sāmaveda, the first accent is to be uttered.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.23
ऋग्वेदस्तु द्वितीयेन तृतीयेन च वर्तते । उच्चमध्यमसंघातः स्वरो भवति पार्थिवः
ṛgvedastu dvitīyena tṛtīyena ca vartate / uccamadhyamasaṃghātaḥ svaro bhavati pārthivaḥ
But the Ṛgveda proceeds with the second and with the third (accent); the combination of high and middle accent is the earthly accent.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.24
तृतीय प्रथमक्रुष्टा कुर्वन्त्याह्वरकान् स्वरान् । द्वितीयाद्यास्तु मद्रान्तास्तैत्तिरीयाश्चतुःस्वरान्
tṛtīya prathamakruṣṭā kurvantyāhvarakān svarān / dvitīyādyāstu madrāntāstaittirīyāścatuḥsvarān
The third, first, and kruṣṭa (accents) make up the accents of the Āhvarakas; but the Taittirīyas (make) four accents, beginning with the second and ending with the mandra.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.25
प्रथमश्च द्वितीयश्च तृतीयो ऽथ चतुर्थकः । मन्द्रः क्रुष्टो मुनीश्वर एतान्कुर्वन्ति सामगाः
prathamaśca dvitīyaśca tṛtīyo 'tha caturthakaḥ / mandraḥ kruṣṭo munīśvara etānkurvanti sāmagāḥ
The first, the second, the third, then the fourth, the mandra, the kruṣṭa — these, O lord of sages, the Sāman-singers employ.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.26
द्वितीयप्रथमावेतौ नाण्डिभाल्लविनौ स्वरौ । तथा शातपथावेतौ स्वरौ वाजसनेयिनाम्
dvitīyaprathamāvetau nāṇḍibhāllavinau svarau / tathā śātapathāvetau svarau vājasaneyinām
These two accents, the second and the first, belong to the Nāṇḍi-Bhāllavins; and these same two accents belong to the Śatapatha (followers), the Vājasaneyins.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.27
एते विशेषतः प्रोक्ताः स्वरा वै सार्ववैदिकाः । इत्येतञ्चरितं सर्वं स्वराणां सार्ववैदिकम्
ete viśeṣataḥ proktāḥ svarā vai sārvavaidikāḥ / ityetañcaritaṃ sarvaṃ svarāṇāṃ sārvavaidikam
These accents have been declared in particular as common to all the Vedas; thus (has been told) all this course of the accents that belongs to all the Vedas.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.28
सामवेदे तु वक्ष्यामि स्वराणां चरितं यथा । अल्पग्रन्थं प्रभूतार्थं सामवेदाङ्गमुत्तमम्
sāmavede tu vakṣyāmi svarāṇāṃ caritaṃ yathā / alpagranthaṃ prabhūtārthaṃ sāmavedāṅgamuttamam
But in the Sāmaveda I shall declare the course of the accents as (it is) — brief in text, rich in meaning, the best auxiliary of the Sāmaveda.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.29
तानरागस्वरग्राममूर्च्छनानां तु लक्षणम् । पवित्रं पावनं पुण्यं यथा तुभ्यं प्रकीर्तितम्
tānarāgasvaragrāmamūrcchanānāṃ tu lakṣaṇam / pavitraṃ pāvanaṃ puṇyaṃ yathā tubhyaṃ prakīrtitam
And (I shall declare) the definition of the tānas, rāgas, svaras, grāmas, and mūrchanās — pure, purifying, meritorious, as it has been proclaimed to you.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.30
शिक्षामाहुर्द्विजातीनामृग्यजुः सामलक्षणम् । सप्त स्वरास्रयो ग्रामा मृर्छनास्त्वेकविंशतिः
śikṣāmāhurdvijātīnāmṛgyajuḥ sāmalakṣaṇam / sapta svarāsrayo grāmā mṛrchanāstvekaviṃśatiḥ
Phonetics (śikṣā), the characterization of Ṛk, Yajus and Sāman, they call (the science) of the twice-born: seven notes, three grāmas (scales), but twenty-one mūrchanās,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.31
ताना एकोनपञ्चाशदित्येतःस्वरमण्डलम् । षङ्जश्च ऋषभश्चैव गान्धारो मध्यमस्तथा
tānā ekonapañcāśadityetaḥsvaramaṇḍalam / ṣaṅjaśca ṛṣabhaścaiva gāndhāro madhyamastathā
and the tānas are forty-nine — such is this circle of notes. Ṣaḍja, ṛṣabha, gāndhāra, and madhyama,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.32
पञ्चमो धैवतश्चैवं निषादः सप्तमः स्वरः । षङ्जमध्यमगान्धारास्ररयो ग्रामाः प्रकीर्तिताः
pañcamo dhaivataścaivaṃ niṣādaḥ saptamaḥ svaraḥ / ṣaṅjamadhyamagāndhārāsrarayo grāmāḥ prakīrtitāḥ
the fifth (pañcama), dhaivata, and thus niṣāda as the seventh note. Ṣaḍja, madhyama and gāndhāra are declared to be the three grāmas.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.33
भूर्ल्लोकाज्जायते षङ्जो भुवर्लोकाञ्च मध्यमः । स्वर्गाभ्राञ्चैव गान्धारो ग्रामस्थानानि त्रीणि हि
bhūrllokājjāyate ṣaṅjo bhuvarlokāñca madhyamaḥ / svargābhrāñcaiva gāndhāro grāmasthānāni trīṇi hi
Ṣaḍja is born from the Bhūr-world, madhyama from the Bhuvar-world, and gāndhāra from heaven; these indeed are the three seats of the grāmas.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.34
स्वराणां च विशेषेण ग्रामरागा इति स्मृताः । विंशतिर्मध्यमग्रामे षङ्जग्रामे चतुर्दश
svarāṇāṃ ca viśeṣeṇa grāmarāgā iti smṛtāḥ / viṃśatirmadhyamagrāme ṣaṅjagrāme caturdaśa
And, according to the particular notes, (these) are known as the grāma-rāgas: twenty in the madhyama-grāma, and fourteen in the ṣaḍja-grāma.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.35
तानान्पं चदशेच्छन्ति गान्धारे सामगायिनाम् । नदी विशाला सुमुखी चित्रा चित्रवती मुखा
tānānpaṃ cadaśecchanti gāndhāre sāmagāyinām / nadī viśālā sumukhī citrā citravatī mukhā
In the gāndhāra (grāma) they hold there to be fifteen; (these belong) to the singers of the Sāman. Nadī, Viśālā, Sumukhī, Citrā, Citravatī, Mukhā,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.36
बला चाप्यथ विज्ञेया देवानां सप्त मूर्छनाः । आप्यायिनी विश्वभृता चन्द्रा हेमा कपर्दिनी
balā cāpyatha vijñeyā devānāṃ sapta mūrchanāḥ / āpyāyinī viśvabhṛtā candrā hemā kapardinī
and Balā too are to be known: these are the seven mūrchanās of the gods. Āpyāyinī, Viśvabhṛtā, Candrā, Hemā, Kapardinī,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.37
मैत्री च बार्हती चैव पितॄणां सप्त मूर्छनाः । षङ्जे तूत्तरमन्द्रा स्यादृषभे चाभिरूहता
maitrī ca bārhatī caiva pitṝṇāṃ sapta mūrchanāḥ / ṣaṅje tūttaramandrā syādṛṣabhe cābhirūhatā
Maitrī, and Bārhatī — (these are) the seven mūrchanās of the ancestors. On ṣaḍja it would be Uttaramandrā, and on ṛṣabha, Abhirūhatā.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.38
अश्वक्रान्ता तु गान्धारे तृतीया मूर्च्छना स्मृता । मध्यमे खलु सौवीरा हृषिका पञ्चमे स्वरे
aśvakrāntā tu gāndhāre tṛtīyā mūrcchanā smṛtā / madhyame khalu sauvīrā hṛṣikā pañcame svare
But on gāndhāra the third mūrchanā is called Aśvakrāntā; on madhyama, indeed, Sauvīrā; on the fifth note, Hṛṣikā;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.39
धैवते चापि विज्ञेया मूर्छना तूत्तरा मता । निषादे रजनीं विद्यादृषीणां सप्त मूर्छनाः
dhaivate cāpi vijñeyā mūrchanā tūttarā matā / niṣāde rajanīṃ vidyādṛṣīṇāṃ sapta mūrchanāḥ
and on dhaivata the mūrchanā is to be known as Uttarā; on niṣāda one should know it as Rajanī. (These are) the seven mūrchanās of the sages.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.40
उपजीवन्ति गन्धर्वा देवानां सप्त मूर्छनाः । पितॄणां मूर्च्छानाः सप्त तथा यक्षा न संशयः
upajīvanti gandharvā devānāṃ sapta mūrchanāḥ / pitṝṇāṃ mūrcchānāḥ sapta tathā yakṣā na saṃśayaḥ
The gandharvas live upon the seven mūrchanās of the gods; and the yakṣas, likewise, upon the seven mūrchanās of the ancestors — there is no doubt of it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.41
ऋषीणां मूर्छनाः सप्त यास्त्विमा लौकिकाः स्मृताः । षङ्जः प्रीणाति वै देवानृषीन्प्रीणाति चर्षभः
ṛṣīṇāṃ mūrchanāḥ sapta yāstvimā laukikāḥ smṛtāḥ / ṣaṅjaḥ prīṇāti vai devānṛṣīnprīṇāti carṣabhaḥ
The seven mūrchanās of the sages are these that are held to be worldly. Ṣaḍja gratifies the gods, and ṛṣabha gratifies the sages.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.42
पितॄन् प्रीणाति गान्धारो गन्धर्वान्मध्यमः स्वरः । देवान्पितॄनृषींश्चैव स्वरः प्रीणाति पञ्चमः
pitṝn prīṇāti gāndhāro gandharvānmadhyamaḥ svaraḥ / devānpitṝnṛṣīṃścaiva svaraḥ prīṇāti pañcamaḥ
Gāndhāra gratifies the ancestors, the madhyama note the gandharvas; the fifth note gratifies gods, ancestors and sages alike.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.44
यक्षान्निषादः प्रीणाति भूतग्रामं च धैवतः । गानस्य तु दशविधा गुणवृत्तिस्तु तद्यथा ॥ नर्प्_१,५०।४३ ॥ रक्तं पूर्णमलङ्कृतं प्रसन्नं व्यक्तं विक्रुष्टं श्लक्ष्णं समं सुकुमारं मधुरमिति गुणास्तत्र रक्तं नाम वेणुवीणास्वराणामेकीभावं रक्तमित्युच्यते पूर्णं नाम स्वरश्रुतिपूरणाच्छन्दः पादाक्षरं संयोगात्पूर्णमित्युच्यते अलङ्कृतं नामोरसि शिरसि कण्ठयुक्तमित्यलङ्कृतं प्रसन्नं नामापगतागद्गदनिर्विशङ्कं प्रसन्नमित्युच्यते व्यक्तं नाम पदपदार्थप्रकृतिविकारागमनोपकृत्तद्धितसमासधातुनिपातोपसर्गस्वरलिङ्गं वृत्तिवार्त्तिकविभक्त्यर्थवचनानां सम्यगुपपादनं व्यक्तमित्युच्यते विक्रुष्टं नामोञ्चैरुञ्चारितं व्यक्तपदाक्षरं विक्रुष्टमित्युच्यते श्लेक्ष्णं नाम द्रुतमविलंबितमुच्चनीचप्लुतसमाहारहेलतालोपनयादिभिरुपपादनाभिः श्लक्ष्णमित्युच्यते समं नामावापनिर्वापप्रदेशे प्रत्यन्तरस्थानानां समासः सममित्युच्यते सुकुमारं नाम मृदुपदवर्णस्वरकुहगरणयुक्तं सुकुमारमित्युच्यते मधुरं नाम स्वभावोपनीतललितपदाक्षरगुणसमृद्धं मधुरमित्युच्यते एवमेतैर्दशभिर्गुणैर्युक्तं गानं भवति ॥ १॥ बवन्ति चात्र श्लोकाः शङ्कितं भीषणं भीतमुद्धुष्टमनुनासिकम् । काकस्वरं मूर्द्धगतं तथा स्थानविवर्जितम्
yakṣānniṣādaḥ prīṇāti bhūtagrāmaṃ ca dhaivataḥ / gānasya tu daśavidhā guṇavṛttistu tadyathā // narp_1,50.43 // raktaṃ pūrṇamalaṅkṛtaṃ prasannaṃ vyaktaṃ vikruṣṭaṃ ślakṣṇaṃ samaṃ sukumāraṃ madhuramiti guṇāstatra raktaṃ nāma veṇuvīṇāsvarāṇāmekībhāvaṃ raktamityucyate pūrṇaṃ nāma svaraśrutipūraṇācchandaḥ pādākṣaraṃ saṃyogātpūrṇamityucyate alaṅkṛtaṃ nāmorasi śirasi kaṇṭhayuktamityalaṅkṛtaṃ prasannaṃ nāmāpagatāgadgadanirviśaṅkaṃ prasannamityucyate vyaktaṃ nāma padapadārthaprakṛtivikārāgamanopakṛttaddhitasamāsadhātunipātopasargasvaraliṅgaṃ vṛttivārttikavibhaktyarthavacanānāṃ samyagupapādanaṃ vyaktamityucyate vikruṣṭaṃ nāmoñcairuñcāritaṃ vyaktapadākṣaraṃ vikruṣṭamityucyate ślekṣṇaṃ nāma drutamavilaṃbitamuccanīcaplutasamāhārahelatālopanayādibhirupapādanābhiḥ ślakṣṇamityucyate samaṃ nāmāvāpanirvāpapradeśe pratyantarasthānānāṃ samāsaḥ samamityucyate sukumāraṃ nāma mṛdupadavarṇasvarakuhagaraṇayuktaṃ sukumāramityucyate madhuraṃ nāma svabhāvopanītalalitapadākṣaraguṇasamṛddhaṃ madhuramityucyate evametairdaśabhirguṇairyuktaṃ gānaṃ bhavati // 1// bavanti cātra ślokāḥ śaṅkitaṃ bhīṣaṇaṃ bhītamuddhuṣṭamanunāsikam / kākasvaraṃ mūrddhagataṃ tathā sthānavivarjitam
Niṣāda gratifies the yakṣas, and dhaivata the host of spirits. Now the tenfold operation of the excellences of song, namely: [50.43] rakta (colored), pūrṇa (full), alaṅkṛta (ornamented), prasanna (clear), vyakta (distinct), vikruṣṭa (loud), ślakṣṇa (smooth), sama (even), sukumāra (delicate), madhura (sweet) — these are the excellences. Among them, that called rakta: the becoming-one of the notes of flute and lute is called rakta. That called pūrṇa: by the filling out of note and śruti, from the joining of the metre's foot and syllables, it is called pūrṇa. That called alaṅkṛta: joined with chest, head and throat, that is alaṅkṛta. That called prasanna: free from stammering and without hesitation is called prasanna. That called vyakta: the correct establishing of word and word-meaning, stem and modification, augment, primary and secondary suffix, compound, verbal root, particle, preverb, accent and gender, and of glosses, explanations, and the senses and expressions of case-endings, is called vyakta. That called vikruṣṭa: uttered loudly, with distinct words and syllables, is called vikruṣṭa. That called ślakṣṇa: fast, unretarded, by means of the establishings through high, low, protracted, combined, hela, application of the tāla, and so forth, it is called ślakṣṇa. That called sama: in the region of the ascent and descent, the combining of the intervening positions is called sama. That called sukumāra: joined with soft words, letters, notes and modulations, is called sukumāra. That called madhura: rich in the qualities of naturally arising, graceful words and syllables, is called madhura. Thus song comes to be endowed with these ten excellences. (1) And here there are verses: hesitant, terrifying, frightened, over-loud, nasal, crow-voiced, gone into the head, and likewise devoid of (proper) placement,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.45
विस्तरं विरसं चैव विश्लिष्टं विषमाहतम् । व्याकुलं तालहीनं च गीतिदोषाश्चतुर्दश
vistaraṃ virasaṃ caiva viśliṣṭaṃ viṣamāhatam / vyākulaṃ tālahīnaṃ ca gītidoṣāścaturdaśa
drawn out, insipid, disjointed, unevenly struck, confused, and lacking tāla — (these are) the fourteen faults of singing.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.46
आचार्याः सममिच्छन्ति पदच्छेदं तु पण्डिताः । स्रियो मधुरमिच्छन्ति विक्रुष्टमितरे जनाः
ācāryāḥ samamicchanti padacchedaṃ tu paṇḍitāḥ / sriyo madhuramicchanti vikruṣṭamitare janāḥ
Teachers want evenness, the learned want (correct) word-division, women want sweetness, and other people want loudness.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.47
पद्मपत्रप्रभः षङ्ज ऋषभः शुकपिञ्जरः । कनकाभस्तु गान्धारो मध्यमः कुन्दसन्निभः
padmapatraprabhaḥ ṣaṅja ṛṣabhaḥ śukapiñjaraḥ / kanakābhastu gāndhāro madhyamaḥ kundasannibhaḥ
Ṣaḍja has the sheen of a lotus petal, ṛṣabha is parrot-tawny, gāndhāra has the hue of gold, madhyama resembles the jasmine.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.48
पञ्चमस्तु भवेत्कृष्णः पीतकं धैवतं विदुः । निषादः सर्ववर्णः स्यादित्येताः स्वरवर्णताः
pañcamastu bhavetkṛṣṇaḥ pītakaṃ dhaivataṃ viduḥ / niṣādaḥ sarvavarṇaḥ syādityetāḥ svaravarṇatāḥ
The fifth (note) would be black; dhaivata they know as yellow; niṣāda would be of all colours — such are the colours of the notes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.49
पचमो मध्यमः षङ्ज इत्येते ब्राह्मणाः स्मृताः । ऋषभो धैवतश्चापीत्येतौ वै क्षत्रियावुभौ
pacamo madhyamaḥ ṣaṅja ityete brāhmaṇāḥ smṛtāḥ / ṛṣabho dhaivataścāpītyetau vai kṣatriyāvubhau
Pañcama, madhyama and ṣaḍja — these are reckoned brāhmaṇas; ṛṣabha and dhaivata — these two are both kṣatriyas.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.50
गान्धारश्च निषादश्च वैश्यावर्द्धेन वै स्मृतो । शूद्रत्वं विधिनार्द्धेन पतितत्वान्न संशयः
gāndhāraśca niṣādaśca vaiśyāvarddhena vai smṛto / śūdratvaṃ vidhinārddhena patitatvānna saṃśayaḥ
Gāndhāra and niṣāda are reckoned vaiśyas by half; by rule, their being śūdras by (the other) half comes from their being fallen — there is no doubt.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.51
ऋषभो मूर्छितवर्जितो धैवतसहितश्च पञ्चमो यत्र । निपतति मध्यमरागे स निषादं षाङ्जवं विद्यात्
ṛṣabho mūrchitavarjito dhaivatasahitaśca pañcamo yatra / nipatati madhyamarāge sa niṣādaṃ ṣāṅjavaṃ vidyāt
Where ṛṣabha is free of mūrchita and pañcama is accompanied by dhaivata, (and where) it falls into the madhyama-rāga, one should know that as the ṣāḍjava niṣāda.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.52
यदि पञ्चमो विरमते गान्धारश्चान्तरस्वरो भवति । ऋषभो निषादसहितस्तं पञ्चममीदृशं विद्यात्
yadi pañcamo viramate gāndhāraścāntarasvaro bhavati / ṛṣabho niṣādasahitastaṃ pañcamamīdṛśaṃ vidyāt
If pañcama ceases and gāndhāra becomes the intervening note, (and) ṛṣabha is joined with niṣāda, one should know such a one as pañcama.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.53
गान्धारस्याधिपत्येन निषादस्य गतागतैः । धैवतस्य च दौर्बल्यान्मध्यमग्राम उच्यते
gāndhārasyādhipatyena niṣādasya gatāgataiḥ / dhaivatasya ca daurbalyānmadhyamagrāma ucyate
By the sovereignty of gāndhāra, by the comings and goings of niṣāda, and by the weakness of dhaivata, it is called the madhyama-grāma.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.54
ईषत्पृष्टो निषादस्तु गान्धारश्चाधिको भवेत् । धैवतः कंपितो यत्र स षङ्गयाम ईरितः
īṣatpṛṣṭo niṣādastu gāndhāraścādhiko bhavet / dhaivataḥ kaṃpito yatra sa ṣaṅgayāma īritaḥ
Where niṣāda is slightly touched, gāndhāra is predominant, and dhaivata is made to tremble, that is declared the ṣaḍja-yāma.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.55
अन्तरस्वरसंयुक्तः काकलिर्यत्र दृश्यते । तं तु साधारितं विद्यात्पञ्चमस्थं तु कैशिकम्
antarasvarasaṃyuktaḥ kākaliryatra dṛśyate / taṃ tu sādhāritaṃ vidyātpañcamasthaṃ tu kaiśikam
Where the kākali is seen joined with an intermediate note, that one should know as sādhārita; but when it stands on the pañcama, (it is) kaiśika.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.56
कैशिकं भावयित्वा तु स्वरैः सर्वैः समन्ततः । यस्मा त्तु मध्यमे न्यासस्तस्मात्कैशिकमध्यमः
kaiśikaṃ bhāvayitvā tu svaraiḥ sarvaiḥ samantataḥ / yasmā ttu madhyame nyāsastasmātkaiśikamadhyamaḥ
Having elaborated the kaiśika with all the notes on every side, since the final note (nyāsa) falls on the madhyama, it is therefore (called) kaiśika-madhyama.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.57
काकलिर्दृश्यते यत्र प्राधान्यं पञ्चमस्य तु । कश्यपः कैशिकं प्राह मध्यमग्रामसंभवम्
kākalirdṛśyate yatra prādhānyaṃ pañcamasya tu / kaśyapaḥ kaiśikaṃ prāha madhyamagrāmasaṃbhavam
Where the kākali is seen, but the predominance is that of the pañcama — Kaśyapa declared that to be kaiśika, arising from the madhyama scale.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.58
गेति गेयं विदुः प्राज्ञा धेति कारुप्रवादनम् । वेति वाद्यस्य संज्ञेयं गन्धर्वस्य प्ररोचनम्
geti geyaṃ viduḥ prājñā dheti kārupravādanam / veti vādyasya saṃjñeyaṃ gandharvasya prarocanam
By 'ge' the wise understand what is to be sung; by 'dha', the playing of the performer; by 've' is to be understood the sign of instrumental music — (all this being) the eliciting of gandharva (music).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.59
यः सामगानां प्रथमः स वेणोर्मध्यमः स्वरः । यो द्वितीयः स गान्धारस्तृतीयस्त्वृषभः स्मृतः
yaḥ sāmagānāṃ prathamaḥ sa veṇormadhyamaḥ svaraḥ / yo dvitīyaḥ sa gāndhārastṛtīyastvṛṣabhaḥ smṛtaḥ
That which is the first (note) of the sāma-singers, that is the madhyama note of the flute; that which is the second is gāndhāra, and the third is held to be ṛṣabha.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.60
चतुर्थः षङ्ज इत्याहुः पञ्चमो धैवतो भवेत् । षष्ठो निषादो विज्ञेयः सप्तमः पञ्चमः स्मृतः
caturthaḥ ṣaṅja ityāhuḥ pañcamo dhaivato bhavet / ṣaṣṭho niṣādo vijñeyaḥ saptamaḥ pañcamaḥ smṛtaḥ
The fourth they call ṣaḍja; the fifth would be dhaivata; the sixth is to be known as niṣāda, and the seventh is held to be pañcama.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.61
षङ्जं मयूरो वदति गावो रंभन्ति चर्षभम् । अजाविके तु गान्धारं क्रैञ्चो वदति मध्यमम्
ṣaṅjaṃ mayūro vadati gāvo raṃbhanti carṣabham / ajāvike tu gāndhāraṃ kraiñco vadati madhyamam
The peacock utters ṣaḍja; cows bellow ṛṣabha; goats and sheep (utter) gāndhāra; the krauñca bird utters madhyama.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.62
पुष्पसाधारणे काले कोकिला वक्ति पञ्चमम् । अश्वस्तु धैवतं वक्ति निषआदं वक्ति कुञ्जरः
puṣpasādhāraṇe kāle kokilā vakti pañcamam / aśvastu dhaivataṃ vakti niṣaādaṃ vakti kuñjaraḥ
At the season common to flowers the cuckoo utters pañcama; the horse utters dhaivata, and the elephant utters niṣāda.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.63
कण्ठादुत्तिष्टते षङ्जः शिरसस्त्वृषभः स्मृतः । गान्धारस्त्वनुनासिक्य उरसो मध्यमः स्वरः
kaṇṭhāduttiṣṭate ṣaṅjaḥ śirasastvṛṣabhaḥ smṛtaḥ / gāndhārastvanunāsikya uraso madhyamaḥ svaraḥ
Ṣaḍja rises from the throat, and ṛṣabha is held (to rise) from the head; gāndhāra is nasal, and madhyama is the note of the chest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.64
उरसः शिरसः कण्ठादुत्थितः पञ्चमः स्वरः । ललाटाद्धैवतं विद्यान्निषादं सर्वसन्धिजम्
urasaḥ śirasaḥ kaṇṭhādutthitaḥ pañcamaḥ svaraḥ / lalāṭāddhaivataṃ vidyānniṣādaṃ sarvasandhijam
The pañcama note is the one risen from the chest, the head and the throat; dhaivata one should know (to arise) from the forehead, and niṣāda as born from all the joints.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.65
नासा कण्ठमुरस्तालुजिह्वादतांश्च संश्रितः । षङ्भिः सं जायते यस्मात्तस्मात्षङ्ज इति स्मृतः
nāsā kaṇṭhamurastālujihvādatāṃśca saṃśritaḥ / ṣaṅbhiḥ saṃ jāyate yasmāttasmātṣaṅja iti smṛtaḥ
It rests upon the nose, the throat, the chest, the palate, the tongue and the teeth; since it is born together from six, it is therefore called ṣaḍja.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.66
वायुः समुत्थितो नाभेः कण्ठशीर्षसमाहतः । नर्दत्यृषभवद्यस्मात्तस्मादृषेर्भ उच्यते
vāyuḥ samutthito nābheḥ kaṇṭhaśīrṣasamāhataḥ / nardatyṛṣabhavadyasmāttasmādṛṣerbha ucyate
The breath, risen up from the navel and struck against throat and head, roars like a bull (ṛṣabha); for that reason it is called ṛṣabha.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.67
वायुः समुत्थितो नाभेः कण्ठशीर्षसमाहतः । वाति गन्धवहः पुण्यो गान्धारस्तेन हेतुना
vāyuḥ samutthito nābheḥ kaṇṭhaśīrṣasamāhataḥ / vāti gandhavahaḥ puṇyo gāndhārastena hetunā
The breath, risen up from the navel and struck against throat and head, blows forth pure and fragrance-bearing; for this reason (it is) gāndhāra.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.68
वायुः समुत्थितो नाभेरुरौ हृदि समाहतः । नाभिप्राप्तो मध्यवर्ती मध्यमत्वं समर्श्नुते
vāyuḥ samutthito nābherurau hṛdi samāhataḥ / nābhiprāpto madhyavartī madhyamatvaṃ samarśnute
The breath, risen up from the navel and struck in the chest and the heart, having reached the navel (again) and standing in the middle, attains the status of madhyama.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.69
वायुः समुत्थितो नाभेरुरोहृत्कण्ठकाहृतः । पञ्चस्थानोत्थितस्यास्य पञ्चमत्वं विधीयते
vāyuḥ samutthito nābherurohṛtkaṇṭhakāhṛtaḥ / pañcasthānotthitasyāsya pañcamatvaṃ vidhīyate
The breath, risen up from the navel and drawn from the chest, the heart and the throat — since it arises from five places, the status of pañcama is assigned to it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.70
धैवतं च निषादं च वर्जयित्वा तु तावुभौ । शेषान्पञ्च स्वरांस्त्वन्ये पञ्चस्थानोत्थितान्विदुः
dhaivataṃ ca niṣādaṃ ca varjayitvā tu tāvubhau / śeṣānpañca svarāṃstvanye pañcasthānotthitānviduḥ
But excluding those two, dhaivata and niṣāda, others know the remaining five notes to be arisen from five places.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.71
पञ्चस्थानस्थितत्वेन सर्वस्थानानि धार्यते । अग्निगीतस्वरः षङ्ज ऋषभो ब्रह्मणोच्यते
pañcasthānasthitatvena sarvasthānāni dhāryate / agnigītasvaraḥ ṣaṅja ṛṣabho brahmaṇocyate
By its standing in five places, all the places are upheld. Ṣaḍja is the note sung by Agni; ṛṣabha is said (to be sung) by Brahmā.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.72
सोमेन गीतो गान्धारो विष्णुना मध्यमः स्वरः । पञ्चमस्तु स्वरो गीतस्त्वयैवेति निधारय
somena gīto gāndhāro viṣṇunā madhyamaḥ svaraḥ / pañcamastu svaro gītastvayaiveti nidhāraya
Gāndhāra was sung by Soma, the madhyama note by Viṣṇu; and the pañcama note was sung by you yourself — so be assured.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.73
धैवतश्च निषादश्च गीतौ तुंबुरुणा स्वरौ । आद्यंस्य दैवतं ब्रह्मा षङ्जस्याप्युच्यते बुधैः
dhaivataśca niṣādaśca gītau tuṃburuṇā svarau / ādyaṃsya daivataṃ brahmā ṣaṅjasyāpyucyate budhaiḥ
And the two notes dhaivata and niṣāda were sung by Tumburu. Brahmā is said by the learned to be the deity of ṣaḍja, the first of these.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.74
तीक्ष्णदीप्तप्रकाशत्वादृषभस्य हुताशनः । गावः प्रणीते तुष्यन्ति गान्धारस्तेन हेतुना
tīkṣṇadīptaprakāśatvādṛṣabhasya hutāśanaḥ / gāvaḥ praṇīte tuṣyanti gāndhārastena hetunā
Because of its sharp, blazing brilliance, Agni (is the deity) of ṛṣabha. Cows are pleased when it is sounded forth; for that reason (it is called) gāndhāra.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.75
श्रुत्वा चैवोपतिष्टन्ति सौरभेया न संशयः । सोमस्तु पञ्चमस्यापि दैवतं ब्रह्मराद्रस्मृतम्
śrutvā caivopatiṣṭanti saurabheyā na saṃśayaḥ / somastu pañcamasyāpi daivataṃ brahmarādrasmṛtam
And on hearing (it) the sons of Surabhi (the cattle) draw near — there is no doubt of it. But Soma is the deity of the fifth (note) too, as is remembered (in) …
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.76
निह्रासो यस्य वृद्धिश्च ग्राममासाद्य सोमवत् । अतिसंधीयते यस्मादेतान्पूर्वोत्थितान्स्वरान्
nihrāso yasya vṛddhiśca grāmamāsādya somavat / atisaṃdhīyate yasmādetānpūrvotthitānsvarān
Because its falling away and its increase, on reaching the (tonal) scale, are like Soma('s waxing and waning), and because it overrides these notes that have arisen before (it) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.80
तस्मादस्य स्वरस्यापि धैवतत्वं विधीयते । निषीदन्ति स्वरा यस्मान्निषादस्तेन हेतुना ॥ नर्प्_१,५०।७७ ॥ सर्वांश्चाभिभवत्येष यदादित्यो ऽस्य दैवतम् ॥ नर्प्_१,५०।७८ ॥दारवी गात्रवीणा च द्वे वीणे गानजातिषु ॥ नर्प्_१,५०।७९ ॥ सामनी गात्रवीणा तु तस्यास्त्वं शृणु लक्षणम् । गात्रवीणा तु सा प्रोक्ता यस्यां गायन्ति सामङ्गाः
tasmādasya svarasyāpi dhaivatatvaṃ vidhīyate / niṣīdanti svarā yasmānniṣādastena hetunā // narp_1,50.77 // sarvāṃścābhibhavatyeṣa yadādityo 'sya daivatam // narp_1,50.78 //dāravī gātravīṇā ca dve vīṇe gānajātiṣu // narp_1,50.79 // sāmanī gātravīṇā tu tasyāstvaṃ śṛṇu lakṣaṇam / gātravīṇā tu sā proktā yasyāṃ gāyanti sāmaṅgāḥ
— therefore the status of dhaivata is assigned to this note as well. Because the notes settle down (niṣīdanti), for that reason (it is called) niṣāda. // 77 // And this one overpowers all (the notes), since the Sun is its deity. // 78 // The wooden lute and the body-lute: these are two lutes among the classes of song. // 79 // But the body-lute belongs to the Sāman; hear from me its definition: that is called the body-lute in which the singers of the Sāman sing.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.81
स्वरव्यञ्जनसंयुक्ता अङ्गुल्यङ्गुष्टरञ्जिता । हस्तौ तु संयतौ धार्यौं जानुभ्यामुपरिस्थितौ
svaravyañjanasaṃyuktā aṅgulyaṅguṣṭarañjitā / hastau tu saṃyatau dhāryauṃ jānubhyāmuparisthitau
(The body-lute) is joined with vowels and consonants, and is coloured (played) with the fingers and the thumb; the two hands are to be held together, placed above upon the knees.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.82
गुरोरनुकृतिं कुर्याद्यथान्या न मतिर्भवेत् । प्रणवं प्राक्प्रयुञ्जीत व्याहृतीस्तदनन्तरम्
guroranukṛtiṃ kuryādyathānyā na matirbhavet / praṇavaṃ prākprayuñjīta vyāhṛtīstadanantaram
He should imitate the teacher, so that no other notion arises. He should first employ the praṇava (Om), and immediately after that the vyāhṛtis (the utterances bhūr bhuvaḥ svaḥ).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.83
सावित्रीं चानुवचनं ततो वै गानमारभेत् । प्रसार्य चाङ्गुलीः सर्वा रोपयेत्स्वरमण्डलम्
sāvitrīṃ cānuvacanaṃ tato vai gānamārabhet / prasārya cāṅgulīḥ sarvā ropayetsvaramaṇḍalam
And then the Sāvitrī (verse) as recitation; after that he should begin the singing. Stretching out all the fingers, he should fix (upon them) the circle of the notes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.84
न चाङ्गुलीभिरङ्गुष्टमङ्गुष्टेनागुलीः स्पृशेत् । विरला नाङ्गुलीः कुर्यान्मूले चैतां न संस्पृशेत्
na cāṅgulībhiraṅguṣṭamaṅguṣṭenāgulīḥ spṛśet / viralā nāṅgulīḥ kuryānmūle caitāṃ na saṃspṛśet
He should not touch the thumb with the fingers nor the fingers with the thumb; he should not hold the fingers apart, nor should he touch them at the base.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.85
अङ्गुष्ठाग्रेण ता नित्यं मध्यमे पर्वणि स्पृशेत् । मात्राद्विमात्रवृद्धानां विभागार्थे विभागवित्
aṅguṣṭhāgreṇa tā nityaṃ madhyame parvaṇi spṛśet / mātrādvimātravṛddhānāṃ vibhāgārthe vibhāgavit
He should always touch them with the tip of the thumb at the middle joint; one who knows the divisions (does this) for the sake of dividing (syllables) increased by one measure or two measures.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.86
अङ्गुलीभिर्द्विमात्रं तु पाणेः सव्यस्य दर्शयेत् । त्रिरेखा यस्य दृश्यते सिद्धिं तत्र विनिर्दिशेत्
aṅgulībhirdvimātraṃ tu pāṇeḥ savyasya darśayet / trirekhā yasya dṛśyate siddhiṃ tatra vinirdiśet
With the fingers of the left hand he should show the two-measure (quantity); where three lines are seen, there one should declare success.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.87
स पर्व इति विज्ञेयः शेषमन्तरमन्तरम् । पर्वान्तरं सामसु च ऋक्षु कुर्यात्तिलान्तरम्
sa parva iti vijñeyaḥ śeṣamantaramantaram / parvāntaraṃ sāmasu ca ṛkṣu kuryāttilāntaram
That is to be known as a 'joint'; the remainder is interval upon interval. In the Sāmans he should make the interval a joint's breadth, but in the Ṛc-verses a sesame-seed's breadth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.88
स्वरान्मध्यमपर्वसु सुनिविष्टं निवेशयेत् । न चात्र कंपयेत्किञ्चिदङ्गस्यावयवं बुधः
svarānmadhyamaparvasu suniviṣṭaṃ niveśayet / na cātra kaṃpayetkiñcidaṅgasyāvayavaṃ budhaḥ
He should place the notes well-set upon the middle joints; and here the wise man should not make any part of the body tremble.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.89
अधस्तनं मृदं न्यस्य हस्तमात्रे यथाक्रमम् । अभ्रमध्ये यथा विद्युदृश्यते मणिसूत्रवत्
adhastanaṃ mṛdaṃ nyasya hastamātre yathākramam / abhramadhye yathā vidyudṛśyate maṇisūtravat
Placing the lower (hand?) soft (or: placing clay below) at the measure of a hand, in due order — as lightning is seen in the midst of a cloud, like a thread of gems,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.90
पृषच्छेदविवृत्तीनां यथा बालेषुकर्तरी । कूर्मो ऽगानि च संहृत्य चेतोदृष्टिं दिशन्मनः
pṛṣacchedavivṛttīnāṃ yathā bāleṣukartarī / kūrmo 'gāni ca saṃhṛtya cetodṛṣṭiṃ diśanmanaḥ
— (and) as in the sprinkling, cutting and turning (of the hand it is) like a child's arrow-scissors; and like a tortoise drawing in its limbs, directing thought and gaze (with) the mind,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.91
स्वस्थः प्रशान्तो निर्भीको वर्णानुञ्चारयेद्बुधः । नासिकायास्तु पूर्वेण हस्तं गोकर्णवद्धरेत्
svasthaḥ praśānto nirbhīko varṇānuñcārayedbudhaḥ / nāsikāyāstu pūrveṇa hastaṃ gokarṇavaddharet
— healthy, calm and fearless, the wise man should pronounce the syllables; and he should hold the hand in front of the nose in the manner of a cow's ear.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.92
निवेश्य दृष्टिं हस्ताग्रे शास्त्रार्थमनुचिन्तयेत् । सम्यक्प्रचारयेद्वाक्यं हस्तेन च मुखेन च
niveśya dṛṣṭiṃ hastāgre śāstrārthamanucintayet / samyakpracārayedvākyaṃ hastena ca mukhena ca
Fixing his gaze on the tip of the hand, he should reflect upon the meaning of the text; he should let the utterance proceed correctly both with the hand and with the mouth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.93
यथैवोच्चारयेद्वर्णांस्तथैवैनां समापयेत् । नात्याहन्यान्न निर्हण्यान्न प्रगायेन्न कंपयेत्
yathaivoccārayedvarṇāṃstathaivaināṃ samāpayet / nātyāhanyānna nirhaṇyānna pragāyenna kaṃpayet
Just as he begins the syllables, so too he should conclude it; he should not strike (the note) too hard, nor break it off, nor sing it out (loudly), nor make it quaver.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.94
समं सामानि गायेत व्योम्नि स्वेन गातिर्यथा । यथा सुचरतां मार्गो मीनानां नोपलभ्यते
samaṃ sāmāni gāyeta vyomni svena gātiryathā / yathā sucaratāṃ mārgo mīnānāṃ nopalabhyate
He should sing the Sāmans evenly, as his own motion (is) in the sky; just as the track of fishes moving well (through water) is not perceived,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.95
आकाशे वा विहॄङ्गानां तद्वत्स्वरगता श्रुतिः । यथा दधिनि सर्पिः स्यात्काष्टस्थो वा यथानलः
ākāśe vā vihṝṅgānāṃ tadvatsvaragatā śrutiḥ / yathā dadhini sarpiḥ syātkāṣṭastho vā yathānalaḥ
or (the track) of birds in the air — such is the audible sound residing in a note. As ghee is (present) in curds, or as fire abides in wood,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.96
प्रयत्नेनोपलभ्येत तद्वत्स्वरगता श्रुतिः । स्वरात्स्वरस्य संक्रामंस्वरसंधिमनुल्बणम्
prayatnenopalabhyeta tadvatsvaragatā śrutiḥ / svarātsvarasya saṃkrāmaṃsvarasaṃdhimanulbaṇam
(and) is obtained only by effort — such is the audible sound residing in a note. Passing from note to note, (he should make) the junction of the notes not obtrusive,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.97
अविच्छिन्नं समं कुर्यात्सूक्ष्मच्छायातपोपमम् । अनागतमतिक्रान्तं विच्छिन्नं विषमाहतम्
avicchinnaṃ samaṃ kuryātsūkṣmacchāyātapopamam / anāgatamatikrāntaṃ vicchinnaṃ viṣamāhatam
unbroken, even, like the (line between) faint shade and sunlight. What is not yet arrived at, what has been overshot, what is broken, what is unevenly struck,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.98
तन्वन्तमस्थितान्तं च वर्जयेत्कर्षणं बुधः । स्वरः स्थानाच्च्युतो यस्तु स्वं स्थानमतिवर्तते
tanvantamasthitāntaṃ ca varjayetkarṣaṇaṃ budhaḥ / svaraḥ sthānāccyuto yastu svaṃ sthānamativartate
The wise (chanter) should avoid attenuating (a note), leaving its end unsettled, and dragging it out; and (as for) a note that, slipped from its place, passes beyond its own place —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.99
विस्तरं सामगा ब्रूयुर्विरक्तमिति वीणिनः । अभ्यासार्थे द्रुतां वृत्तिं प्रयोगार्थे तु मध्यमाम्
vistaraṃ sāmagā brūyurviraktamiti vīṇinaḥ / abhyāsārthe drutāṃ vṛttiṃ prayogārthe tu madhyamām
the Sāman-singers call it 'extension' (vistara), while the vīṇā-players call it 'detached' (virakta). For the sake of practice (one should use) the quick tempo, but for performance the medium one;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.100
शिष्यणामुपदेशार्थं कुर्याद्वृत्तिं विलंबिताम् । गृहीतग्रन्थ एवं तु ग्रन्थोञ्चारणशैक्षकान्
śiṣyaṇāmupadeśārthaṃ kuryādvṛttiṃ vilaṃbitām / gṛhītagrantha evaṃ tu granthoñcāraṇaśaikṣakān
and for the sake of instructing pupils one should adopt the slow tempo. Thus one who has mastered the text (should train) the learners in the utterance of the text.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.101
हस्ते नाध्यापयेच्छिष्यान् शैक्षेण विधिना द्विजः । क्रुष्टस्य मूर्द्धनि स्थानं ललाटे प्रथमस्य तु
haste nādhyāpayecchiṣyān śaikṣeṇa vidhinā dvijaḥ / kruṣṭasya mūrddhani sthānaṃ lalāṭe prathamasya tu
A twice-born should not teach pupils (merely) on the hand by the rule for beginners. The place of kruṣṭa is on the crown of the head, and that of the first (note) on the forehead;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.102
भ्रुवोर्मध्य द्वितीयस्य तृतीयस्य तु कर्णयोः । कण्ठस्थानं चतुर्थस्य मन्द्रस्य रसनोच्यते
bhruvormadhya dvitīyasya tṛtīyasya tu karṇayoḥ / kaṇṭhasthānaṃ caturthasya mandrasya rasanocyate
that of the second is between the brows, and that of the third at the ears; the throat is the place of the fourth, and the tongue is said (to be that) of mandra.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.103
अतिस्वरस्य नीचस्य हृदि स्थानं विधीयते । अङ्गुष्टस्योत्तमे व्रुष्टो ह्यङ्गुष्टं प्रथमः स्वरः
atisvarasya nīcasya hṛdi sthānaṃ vidhīyate / aṅguṣṭasyottame vruṣṭo hyaṅguṣṭaṃ prathamaḥ svaraḥ
For the atisvara, the low one, the place is prescribed in the heart. On the top of the thumb (is) kruṣṭa, for the thumb (itself is) the first note.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.104
प्रदेशिन्यां तु गान्धार ऋषभस्तदनन्तरम् । अनामिकायां षङ्गस्तु कनिष्टायां तु धैवतः
pradeśinyāṃ tu gāndhāra ṛṣabhastadanantaram / anāmikāyāṃ ṣaṅgastu kaniṣṭāyāṃ tu dhaivataḥ
On the index finger, however, (is) gāndhāra, and immediately after it ṛṣabha; on the ring finger ṣaḍja, and on the little finger dhaivata.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.105
तस्याधस्ताञ्च योन्यास्तु निषादं तत्र निर्दिशेत् । अपर्वत्वादमध्यत्वा दव्ययत्वाञ्च नित्यशः
tasyādhastāñca yonyāstu niṣādaṃ tatra nirdiśet / aparvatvādamadhyatvā davyayatvāñca nityaśaḥ
And below that, at the base (of the fingers), one should assign niṣāda there — because it is jointless, has no middle, and is unchanging, always.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.106
मन्द्रो हि मन्दीभूतस्तु परिस्वार इति स्मृतः । क्रुष्टेन देवा जीवन्ति प्रथमेन तु मानुषाः
mandro hi mandībhūtastu parisvāra iti smṛtaḥ / kruṣṭena devā jīvanti prathamena tu mānuṣāḥ
Mandra, when it has become slackened, is traditionally called parisvāra. By kruṣṭa the gods live, but by the first (note) men;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.107
पशवस्तु द्वितीयेन गन्धर्वाप्सरसस्त्वनु । अन्धजाः पितरश्चैव चतुर्थस्वरजीविनः
paśavastu dvitīyena gandharvāpsarasastvanu / andhajāḥ pitaraścaiva caturthasvarajīvinaḥ
by the second, animals, and next the Gandharvas and Apsarases; the egg-born and the Fathers live by the fourth note;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.108
मन्द्रत्वेनोपजीवन्ति पिशाचासुरराक्षसाः । अतिस्वरेण नीचेन जगत्स्थावरजङ्गमाः
mandratvenopajīvanti piśācāsurarākṣasāḥ / atisvareṇa nīcena jagatsthāvarajaṅgamāḥ
by mandra-ness the Piśācas, Asuras and Rākṣasas subsist; by the low atisvara, the world's stationary and moving (beings).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.109
सर्वाणि खलु भूतानि धार्यन्ते सामिकैः स्वरैः । दीप्तायताकरुणानां मृदुमध्यमयोस्तथा
sarvāṇi khalu bhūtāni dhāryante sāmikaiḥ svaraiḥ / dīptāyatākaruṇānāṃ mṛdumadhyamayostathā
Indeed all beings are sustained by the Sāman notes. But of dīptā, āyatā and karuṇā, and likewise of mṛdu and madhyamā,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.110
श्रुतीनां यो विशेषज्ञो न स आचार्य उच्यते । दीप्ता मन्द्रे द्वितीय च प्रचतुर्थे तथैव च
śrutīnāṃ yo viśeṣajño na sa ācārya ucyate / dīptā mandre dvitīya ca pracaturthe tathaiva ca
he who is not a knower of the distinctions of the śrutis is not called a teacher. Dīptā (occurs) in mandra, in the second, and likewise in the pra-fourth;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.111
अतिस्वरे तृतीये च क्रुष्टे तु करुणा श्रुतिः । श्रुतयो या द्वितीयस्य मृदुमध्यायताः स्मृताः
atisvare tṛtīye ca kruṣṭe tu karuṇā śrutiḥ / śrutayo yā dvitīyasya mṛdumadhyāyatāḥ smṛtāḥ
and in the atisvara and the third; but in kruṣṭa the śruti is karuṇā. The śrutis which belong to the second are held to be mṛdu, madhyā and āyatā;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.112
तासामपि तु वक्ष्यामि लक्षणानि पृथक् पृथक् । आयतात्वं भवेन्नीचे मृदुता तु विपर्यये
tāsāmapi tu vakṣyāmi lakṣaṇāni pṛthak pṛthak / āyatātvaṃ bhavennīce mṛdutā tu viparyaye
of these too I shall state the characteristics one by one. Āyatā-ness occurs in the low (note), but softness in the opposite case;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.113
स्वे स्वरे मध्यमात्वं तु तत्समीक्ष्य प्रयोजयेत् । द्वितीये विरता या तु क्रुष्टश्च परतो भवेत्
sve svare madhyamātvaṃ tu tatsamīkṣya prayojayet / dvitīye viratā yā tu kruṣṭaśca parato bhavet
madhyamā-ness (occurs) in one's own note — having considered that, one should employ it. But that (śruti) which ends on the second, when kruṣṭa follows after,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.114
दीप्तां तां तु विजानीयात्प्राथम्येन मृदुः स्मृतः । अत्रैव विरता या तु चतुर्थेन प्रवर्तते
dīptāṃ tāṃ tu vijānīyātprāthamyena mṛduḥ smṛtaḥ / atraiva viratā yā tu caturthena pravartate
one should know that as dīptā; with the first (following) it is held to be mṛdu. But that which ceases just here and proceeds with the fourth —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.115
तथा मन्द्रे भवेद्दीप्ता साम्नश्चैव समापने । नातितारश्रुतिं कुर्यात्स्वरयोर्नापि चान्तरे
tathā mandre bhaveddīptā sāmnaścaiva samāpane / nātitāraśrutiṃ kuryātsvarayornāpi cāntare
likewise there would be dīptā in mandra and at the conclusion of the Sāman. One should not make the śruti too high, nor (make one) in between two notes,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.116
तं च ह्रस्वे च दीर्घे च न चापि घुटिसज्ञके । द्विविधा गतिः पदान्तस्थितसंधिः सहोष्मभिः
taṃ ca hrasve ca dīrghe ca na cāpi ghuṭisajñake / dvividhā gatiḥ padāntasthitasaṃdhiḥ sahoṣmabhiḥ
neither in a short nor in a long (vowel), nor in what is termed ghuṭi. The movement is twofold: the junction standing at the end of a word, together with the sibilants.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.117
स्थानेषु पञ्चस्वेतेषु विज्ञेय घुटिसंज्ञकम् । स्वरान्तराविरतानि ह्रस्वदीर्घघुटानि च
sthāneṣu pañcasveteṣu vijñeya ghuṭisaṃjñakam / svarāntarāviratāni hrasvadīrghaghuṭāni ca
In these five positions what is termed ghuṭi is to be recognized; and the (syllables) not broken off between notes, the short, the long and the ghuṭa ones —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.118
स्थितिस्थानेष्वशेषाणि श्रुतिवत्स्वरतो वदेत् । दीप्तामुदात्ते जानीयाद्दीप्तां च स्वरिते विदुः
sthitisthāneṣvaśeṣāṇi śrutivatsvarato vadet / dīptāmudātte jānīyāddīptāṃ ca svarite viduḥ
In the positions of rest one should pronounce all (syllables) according to pitch, as in the śruti; one should know the "bright" (tone) in the udātta, and the "bright" they hold to be in the svarita too.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.119
अनुदात्ते मृदुर्ज्ञेया गन्धर्वाः श्रुतिसंपदे । उदात्तश्चानुदात्तश्च स्वरितप्रचिते तथा
anudātte mṛdurjñeyā gandharvāḥ śrutisaṃpade / udāttaścānudāttaśca svaritapracite tathā
In the anudātta the (tone) is to be known as soft; the Gandharvas (are so) for the perfection of the śruti. Udātta and anudātta, and likewise in the svarita and the pracita (pitch),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.120
निघातश्चेति विज्ञेयः स्वरभेदश्च पञ्चधा । अत ऊर्ध्वं प्रवक्ष्यामि आचिकस्य स्वरत्रयम्
nighātaśceti vijñeyaḥ svarabhedaśca pañcadhā / ata ūrdhvaṃ pravakṣyāmi ācikasya svaratrayam
and nighāta — thus the distinction of tones is to be known as fivefold. Beyond this I shall declare the three tones of the ācika (single-accented recitation).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.121
उदात्तश्चानुदात्तश्च तृतीयः स्वरितः स्वरः । य एवोदात्त इत्युक्तः स एव स्वरितात्परः
udāttaścānudāttaśca tṛtīyaḥ svaritaḥ svaraḥ / ya evodātta ityuktaḥ sa eva svaritātparaḥ
Udātta and anudātta, and third the svarita tone. That very (tone) which is called udātta, when it comes after a svarita,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.122
प्रचयः प्रोच्यते तज्ज्ञैर्न चात्रान्यत्स्वरान्तरम् । वर्णस्वरो ऽतीतस्वरः स्वरितो द्विविधः स्मृतः
pracayaḥ procyate tajjñairna cātrānyatsvarāntaram / varṇasvaro 'tītasvaraḥ svarito dvividhaḥ smṛtaḥ
is called pracaya by those who know it; and there is no other tone besides these here. The svarita is held to be twofold: the letter-tone and the passed-over tone.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.123
मात्रिको वर्ण एवं तु दीर्घस्तूञ्चरितादनु । स तु सप्तविधो ज्ञेयः स्वरः प्रत्ययदर्शनात्
mātriko varṇa evaṃ tu dīrghastūñcaritādanu / sa tu saptavidho jñeyaḥ svaraḥ pratyayadarśanāt
Thus the letter is of one measure, but it is long after the (vowel) uttered (before it). And that tone is to be known as sevenfold from the observation of its indications.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.124
पदेन तु स विज्ञेयो भवेद्यो यत्र यादृशः । सप्तस्वरान्प्रयुञ्जीत दक्षिणं श्रवणं प्रति
padena tu sa vijñeyo bhavedyo yatra yādṛśaḥ / saptasvarānprayuñjīta dakṣiṇaṃ śravaṇaṃ prati
But it is to be recognised by the word — which (tone) occurs where and of what sort. One should employ the seven tones toward the right ear.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.125
आचार्यैर्विहितं शास्त्रं पुत्रशिष्यहितैषिभिः । उच्चादुञ्चतरं नास्ति नीचान्नीचतरं तथा
ācāryairvihitaṃ śāstraṃ putraśiṣyahitaiṣibhiḥ / uccāduñcataraṃ nāsti nīcānnīcataraṃ tathā
The treatise (was) laid down by the teachers who sought the good of their sons and pupils: there is nothing higher than the high, and likewise nothing lower than the low.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.126
वैस्वर्यस्वारसंज्ञायां किंस्थानः स्वार उच्यते । उच्चनीचस्य यन्मध्ये साधारणमिति श्रुतिः
vaisvaryasvārasaṃjñāyāṃ kiṃsthānaḥ svāra ucyate / uccanīcasya yanmadhye sādhāraṇamiti śrutiḥ
Under the designation of vaisvarya and svāra, in what position is the svāra said (to be)? That which is in the middle of high and low is the "common" one, so says the śruti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.127
तं स्वारं स्वारसंज्ञायां प्रतिजानन्ति शैक्षिकाः । उदात्ते निषादगान्धारावनुदात्तें ऋषभधैवतो
taṃ svāraṃ svārasaṃjñāyāṃ pratijānanti śaikṣikāḥ / udātte niṣādagāndhārāvanudātteṃ ṛṣabhadhaivato
That svāra the students of the Śikṣā acknowledge under the name svāra. In the udātta are the niṣāda and gāndhāra, in the anudātta the ṛṣabha and dhaivata.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.128
स्वरितप्रभवा ह्येते षङ्जमध्यमपञ्चमाः । यत्र कखपरा ऊष्मा जिह्वामूलप्रयोजनाः
svaritaprabhavā hyete ṣaṅjamadhyamapañcamāḥ / yatra kakhaparā ūṣmā jihvāmūlaprayojanāḥ
For these — ṣaḍja, madhyama and pañcama — arise from the svarita. Where the spirants beginning with ka and kha (occur), having the root of the tongue as their instrument —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.129
तानप्याज्ञापयेन्मात्राप्रकृत्यैव तु सा कला । जात्यः क्षैप्रो ऽभिनिहित स्तैरव्यञ्जन एव च
tānapyājñāpayenmātrāprakṛtyaiva tu sā kalā / jātyaḥ kṣaipro 'bhinihita stairavyañjana eva ca
those too one should make known; and that measure of time (kalā) is by the very nature of the mora. (The svaritas are:) jātya, kṣaipra, abhinihita, and the tairavyañjana,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.130
तिरोविरामः प्रश्लिष्टो ऽपादवृत्तश्च सप्तमः । स्वराणामहमेतेषां पृथग्वक्ष्यामि लक्षणम्
tirovirāmaḥ praśliṣṭo 'pādavṛttaśca saptamaḥ / svarāṇāmahameteṣāṃ pṛthagvakṣyāmi lakṣaṇam
tirovirāma, praśliṣṭa, and seventh the (a)pādavṛtta. I shall state separately the definition of these tones,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.131
उद्दिष्टानां तथा न्यायमुदाहरणमेव च । सपकारं सवं वापि ह्यक्षरं स्वरितं भवेत्
uddiṣṭānāṃ tathā nyāyamudāharaṇameva ca / sapakāraṃ savaṃ vāpi hyakṣaraṃ svaritaṃ bhavet
and likewise the rule of the ones enumerated, and an illustration as well. A syllable with a following ya or va may become svarita,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.132
न चोदात्तं पुरो यस्य जात्यः स्वारः स उच्यते । इउवर्णो यदोदात्तावापद्येते पवौ क्वचित्
na codāttaṃ puro yasya jātyaḥ svāraḥ sa ucyate / iuvarṇo yadodāttāvāpadyete pavau kvacit
and (if) there is no udātta before it, that svāra is called jātya. When the vowels i and u, being udātta, sometimes turn into ya and va,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.133
अनुदात्तं प्रत्यये तु विद्यात्क्षैप्रस्य लक्षणम् । एओ आभ्यामुदात्ताभ्यामकारो निहितश्च यः
anudāttaṃ pratyaye tu vidyātkṣaiprasya lakṣaṇam / eo ābhyāmudāttābhyāmakāro nihitaśca yaḥ
and an anudātta (follows) in the result, one should know that as the mark of the kṣaipra. And where the a, being placed after e and o that are udātta,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.134
अकारो यत्र लुंपति तमभिनिहितं विदुः । उदात्तपूर्वे यत्किञ्चिच्छन्दसि स्वरितं भवेत्
akāro yatra luṃpati tamabhinihitaṃ viduḥ / udāttapūrve yatkiñcicchandasi svaritaṃ bhavet
is elided — that they know as abhinihita. Whatever in the Veda becomes svarita when preceded by an udātta,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.135
एष सर्वबहुस्वारस्तैरव्यञ्जन उच्यते । अवग्रहात्परं यत्र स्वरितं स्यादनन्तरम्
eṣa sarvabahusvārastairavyañjana ucyate / avagrahātparaṃ yatra svaritaṃ syādanantaram
this, having the greatest number of svāras, is called tairavyañjana. Where, immediately following an avagraha, there would be a svarita —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.136
तिरोविरामं तं विद्यादुदात्तो यद्यवग्रहः । इकारं यत्र पश्येयुरिकारेणैव संयुतम्
tirovirāmaṃ taṃ vidyādudātto yadyavagrahaḥ / ikāraṃ yatra paśyeyurikāreṇaiva saṃyutam
that one should know as tirovirāma, if the avagraha is udātta. Where they would see an i-vowel joined with (another) i-vowel,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.137
उदात्तमनुदात्तेन प्रश्लिष्टं तं विचारय । स्वरे चेत्स्वरितं यत्र विवृता यत्र संहिता
udāttamanudāttena praśliṣṭaṃ taṃ vicāraya / svare cetsvaritaṃ yatra vivṛtā yatra saṃhitā
an udātta contracted with an anudātta — consider that the praśliṣṭa. If in a vowel there is a svarita where (the sequence) is open and where it is joined —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.138
एतत्पादान्तवृत्तस्य लक्षणं शास्त्रनोदितम् । तान्यः स्वारः स जात्येन श्रुत्यग्रे क्षैप्र उच्यते
etatpādāntavṛttasya lakṣaṇaṃ śāstranoditam / tānyaḥ svāraḥ sa jātyena śrutyagre kṣaipra ucyate
This is the definition of the metre (that occurs) at the end of a verse-line, as taught in the treatise. Of those tones (svāra), the one (produced) by its own nature (jātya); at the beginning of the audible (syllable) it is called kṣaipra.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.139
ते मन्वताभिनितस्तैरव्यञ्जन ऊतये । तिरोविरामो विष्कषिते प्रश्लिष्टो हीईगोवर्णः
te manvatābhinitastairavyañjana ūtaye / tirovirāmo viṣkaṣite praśliṣṭo hīīgovarṇaḥ
They (are) reckoned as approached (abhinihita) by those; the one without a consonant, for the sake of extension (?); the tiro-virāma; in the drawn-apart (case) the praśliṣṭa; the sound hīī-go.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.140
पादवृत्तः कन्दविदेस्वराः सप्तैवमादयः । उञ्चादेकाक्षरात्पूर्वात्स्वरं यद्यदिहाक्षरम्
pādavṛttaḥ kandavidesvarāḥ saptaivamādayaḥ / uñcādekākṣarātpūrvātsvaraṃ yadyadihākṣaram
The pādavṛtta and the kandavid (?) tones — such are the seven; if from a preceding single syllable (comes) a vowel, whatever syllable (stands) here...
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.141
स्वाराणां जात्यवर्जानामेषा प्रकृतिरुच्यते । चत्वारस्त्वादितः स्वाराः कंषंपुंश्फुतिशास्त्रतः
svārāṇāṃ jātyavarjānāmeṣā prakṛtirucyate / catvārastvāditaḥ svārāḥ kaṃṣaṃpuṃśphutiśāstrataḥ
This is said to be the original form (prakṛti) of the tones, excepting the jātya. But the first four tones (are known) from the treatise (by the illustrations) kaṃ, ṣaṃ, puṃ, sphuti (?).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.142
उदात्ते चैकनीचे वा जुह्वो ऽग्निस्तन्निदर्शनम् । इकारान्ते पदे पूर्व उकारे परतः स्थिते
udātte caikanīce vā juhvo 'gnistannidarśanam / ikārānte pade pūrva ukāre parataḥ sthite
And when (there is) an acute (udātta) with a single low (syllable) — 'juhvo 'gniḥ' is the illustration of that. When in a word ending in the vowel i the preceding (is such) and a u-vowel stands following,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.143
ह्रस्वं कंपं विजानीयान्मेधावी नात्र संशयः । इकारान्ते पदे चैवोकारद्वयं परे पदे
hrasvaṃ kaṃpaṃ vijānīyānmedhāvī nātra saṃśayaḥ / ikārānte pade caivokāradvayaṃ pare pade
the wise man should know (it as) a short kaṃpa; there is no doubt about this. And when, in a word ending in the vowel i, there are two u-vowels in the following word,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.144
दीर्घं कंपं विजानीयाच्छाग्धूष्विति निदर्शनम् । त्रयो दीर्घास्तु विज्ञेया ये च संध्यक्षरेषु वै
dīrghaṃ kaṃpaṃ vijānīyācchāgdhūṣviti nidarśanam / trayo dīrghāstu vijñeyā ye ca saṃdhyakṣareṣu vai
one should know (it as) a long kaṃpa; 'chāgdhūṣu' (?) is the illustration. Three, however, are to be known as long, namely those that (occur) among the diphthongs.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.145
मन्या यथा न इन्द्राभ्यां शेषा ह्रस्वाः प्रकीर्तिताः । अनेकानामुदात्तानामनुदात्तः प्रत्ययो यदि
manyā yathā na indrābhyāṃ śeṣā hrasvāḥ prakīrtitāḥ / anekānāmudāttānāmanudāttaḥ pratyayo yadi
As in 'manyā' and 'na indrābhyām'; the rest are declared to be short. If, of several acute (syllables), the resultant (following syllable) is grave,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.146
शिवकंपं विजानीयादुदात्तः प्रत्ययो यदि । यत्र द्विप्रभृतीनि स्युरुदात्तान्यक्षराणि तु
śivakaṃpaṃ vijānīyādudāttaḥ pratyayo yadi / yatra dviprabhṛtīni syurudāttānyakṣarāṇi tu
one should know (it as) the śiva-kaṃpa (?); (and so also) if the following (syllable) is acute. Where there are two or more acute syllables,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.147
नीचं वोञ्चं च परतस्तत्रोदात्तं विदुर्बुधाः । न रेफे वा हकारे वा द्विर्भावो जायते क्वचित्
nīcaṃ voñcaṃ ca paratastatrodāttaṃ vidurbudhāḥ / na rephe vā hakāre vā dvirbhāvo jāyate kvacit
and a low or an uñca (syllable) follows, there the learned know (it as) udātta. Doubling never occurs in the case of r (repha) or of h.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.148
न च वर्गद्वितीयेषु न चतुर्थे कदाचन । चतुर्थं तु तृतीयेन द्वितीयः प्रथमेन तु
na ca vargadvitīyeṣu na caturthe kadācana / caturthaṃ tu tṛtīyena dvitīyaḥ prathamena tu
Nor in the second (letters) of a class, nor ever in the fourth. But the fourth (is doubled) by the third, and the second by the first.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.149
आद्यमन्त्यं च मध्यं च स्वाराक्षरेण पीडयेत् । अनन्त्यश्च भवेत्पूर्वो ह्यन्तश्च परतो यदि
ādyamantyaṃ ca madhyaṃ ca svārākṣareṇa pīḍayet / anantyaśca bhavetpūrvo hyantaśca parato yadi
One should press the first, the last, and the middle with the syllable bearing the tone. And the preceding one becomes non-final, and (it becomes) final if (something) follows.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.150
तत्र मध्ये यमस्तिष्ठेत्स्ववर्णः पूर्ववणयोः । वर्गान्त्यान् शषसैः सार्द्धमन्तस्थैर्वापि संयुतान्
tatra madhye yamastiṣṭhetsvavarṇaḥ pūrvavaṇayoḥ / vargāntyān śaṣasaiḥ sārddhamantasthairvāpi saṃyutān
There in the middle the yama would stand, of the same class as the two preceding sounds. (But) the class-finals joined with ś, ṣ, s or with the semivowels —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.151
दृष्ट्वा यमा निवर्तन्ते अदेशिकमिवाध्वगाः । तृतीयश्च चतुर्थश्च चतुर्थादिपरं पदम्
dṛṣṭvā yamā nivartante adeśikamivādhvagāḥ / tṛtīyaśca caturthaśca caturthādiparaṃ padam
on seeing (these), the yamas turn back, like travellers (turning back) from a place without a guide. And the third and the fourth (letters), and a word beginning with a fourth (letter),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.152
द्वौ तृतीयौ हकारश्च हकारादिपरं पदम् । अनुस्वारोपधामूला तान् क्वचित्क्रमतः परम्
dvau tṛtīyau hakāraśca hakārādiparaṃ padam / anusvāropadhāmūlā tān kvacitkramataḥ param
two third (letters) and h, and a word beginning with h — the anusvāra having the penultimate as its base (?): these sometimes take the krama afterwards.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.153
रहपूर्वसंयुते चाप्युत्तरं क्रमते ऽक्षरम् । संयोगो यत्र दृश्येत र्व्यञ्जनं विरते पदे
rahapūrvasaṃyute cāpyuttaraṃ kramate 'kṣaram / saṃyogo yatra dṛśyeta rvyañjanaṃ virate pade
And in a conjunct preceded by r or h too, the following syllable takes the krama. Where a conjunct is seen, (and) the consonant (r?) at a word-pause,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.154
पूर्वाङ्गमादितः कृत्वा पराङ्गादौ निवेशयेत् । संयोगे स्वरितं यत्र उद्वातः प्रतनं तथा
pūrvāṅgamāditaḥ kṛtvā parāṅgādau niveśayet / saṃyoge svaritaṃ yatra udvātaḥ pratanaṃ tathā
having placed the preceding member first, one should insert (it) at the beginning of the following member. Where in a conjunct there is a svarita, and likewise an udvāta (?) and a pratana,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.155
पूर्वाङ्गं तद्विजानीयाद्येनारंभः परं हि तत् । संयोगात्तु विजानीयात्परं संयोगनायकम्
pūrvāṅgaṃ tadvijānīyādyenāraṃbhaḥ paraṃ hi tat / saṃyogāttu vijānīyātparaṃ saṃyoganāyakam
one should know that as the preceding member, by which the beginning (is made); for that is the following (?). But from the conjunct one should know the following (letter) to be the leader of the conjunct.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.156
संयुक्तस्य तु वर्णस्य तत्परं पूर्वमक्षरम् । अनुस्वारः पदान्तश्च क्रमजं प्रत्यये स्वके
saṃyuktasya tu varṇasya tatparaṃ pūrvamakṣaram / anusvāraḥ padāntaśca kramajaṃ pratyaye svake
But of a conjoined sound, that following (letter is) the preceding syllable (?). The anusvāra, the word-final, and what is produced by krama in its own resultant (position) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.157
स्वरभक्तिस्तथारेफः पूर्वपूर्वाङ्गमुच्यते । पादादौ चापादादौ संयोगावग्रहेषु च
svarabhaktistathārephaḥ pūrvapūrvāṅgamucyate / pādādau cāpādādau saṃyogāvagraheṣu ca
vowel-insertion (svarabhakti) and likewise the repha: (each of these) is called the member preceding the preceding. And at the beginning of a line and not at the beginning of a line, and in conjuncts and in the avagrahas,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.158
यशब्द इति विज्ञेयो यो ऽन्यःसय इति स्मृतः । पादादावप्यविच्छेदेसंयोगान्ते च तिष्टताम्
yaśabda iti vijñeyo yo 'nyaḥsaya iti smṛtaḥ / pādādāvapyavicchedesaṃyogānte ca tiṣṭatām
It is to be known as the sound "ya"; the other is recorded as "sa-ya" — (this holds) at the beginning of a foot, and also where there is no break, and at the end of a conjunct (consonant cluster).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.159
वर्जयित्वा रहपाणामुपादेशः प्रदृश्यते । स्वसंयुक्तो गुरुर्ज्ञेयः सानुस्वारा ग्रिमः स्फुटः । अणुशेषो ह्रिगो वापि युगलादिरविस्फुटः
varjayitvā rahapāṇāmupādeśaḥ pradṛśyate / svasaṃyukto gururjñeyaḥ sānusvārā grimaḥ sphuṭaḥ / aṇuśeṣo hrigo vāpi yugalādiravisphuṭaḥ
Excluding ra, ha and pa, the instruction is set forth: joined with a vowel it is to be known as heavy (guru); accompanied by anusvāra it is a clear (nasal) resonance; or, when a minute remainder is left, it is faint, (and) a pair and the like is indistinct.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.160
यदुदात्तमुदात्तं तद्यत्स्वरितं तत्पदे भवति । यन्नीचं नीचमेव तद्यत्प्रचयस्थं तदपि नीचम्
yadudāttamudāttaṃ tadyatsvaritaṃ tatpade bhavati / yannīcaṃ nīcameva tadyatpracayasthaṃ tadapi nīcam
What is udātta (high-pitched), that is udātta; what is svarita, that becomes so in the word; what is low (anudātta) is just low; and what stands in pracaya is also low.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.161
अग्निः सुतो मित्रमिदं तथा वयमयावहाः । प्रियं दूतं घृतं चित्तमतिशब्दस्तु नीचतः
agniḥ suto mitramidaṃ tathā vayamayāvahāḥ / priyaṃ dūtaṃ ghṛtaṃ cittamatiśabdastu nīcataḥ
Agniḥ, sutaḥ, mitram, idam, and likewise vayam, ayāvahāḥ, priyam, dūtam, ghṛtam, cittam — but the word ati is from the low (pitch).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.162
अक्वेष्वेव सुतेष्वेव यज्ञेषु कलशेषु च । शतेषु सपवित्रेषु नीचादुञ्चार्यते श्रुतिः
akveṣveva suteṣveva yajñeṣu kalaśeṣu ca / śateṣu sapavitreṣu nīcāduñcāryate śrutiḥ
In (the words) akveṣu, suteṣu, yajñeṣu and kalaśeṣu, in śateṣu and sapavitreṣu, the utterance is pronounced upward from the low (pitch).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.163
हारिवरुणवरेण्येषु धारापुरुषेषु स्वरतिरेफः । विश्वानरोनकारश्च शेषास्तुस्वरिता नराः
hārivaruṇavareṇyeṣu dhārāpuruṣeṣu svaratirephaḥ / viśvānaronakāraśca śeṣāstusvaritā narāḥ
In hāri-, varuṇa-, vareṇya-, and in dhārā-, puruṣa-, the r-sound has the svarita; also viśvānara and the syllable na; but the rest are svarita-bearing (words) — (so say) men.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.164
द्वौ वरुणौ वस्वरत उदुत्तमन्त्वं वरुणधार चौरुधारामुरुधारेस्वदोहते । मात्रिकं वा द्विमात्रं वा स्वर्यते यदिहाक्षरम् । तस्यादितोर्ऽद्धमात्रं वै शेषं तु परतो भवेत् । अदीर्घं दीर्घवत्कुर्याद्द्विस्वरं यत्प्रयुज्यते
dvau varuṇau vasvarata uduttamantvaṃ varuṇadhāra caurudhārāmurudhāresvadohate / mātrikaṃ vā dvimātraṃ vā svaryate yadihākṣaram / tasyāditor'ddhamātraṃ vai śeṣaṃ tu parato bhavet / adīrghaṃ dīrghavatkuryāddvisvaraṃ yatprayujyate
There are two varuṇas; vas- has the svarita; ud-uttamam, tvam, varuṇadhāra, ca urudhārām, urudhāre, svadohate. Whatever syllable is here given the svarita, whether of one measure or of two measures, of it a half-measure from the beginning (belongs to the high tone), while the remainder falls to what follows. What is not long one should treat as long when a two-toned (syllable) is employed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.167
कंपोत्स्वरिताभिगीतं ह्रस्वकर्षणमेव च । निमेषकालो मात्रा स्याद्विद्युत्कालेति चापरे ॥ नर्प्_१,५०।१६५ ॥ ऋक्स्वरा तुल्ययोगा वा कैश्चिदेवमुदीर्यते ॥ नर्प्_१,५०।१६६ ॥ समासे ऽवग्रहं कुर्यात्पदं चात्रानुसंहितम् । येतीक्षरादिकरणं पदान्तस्येति तं विदुः
kaṃpotsvaritābhigītaṃ hrasvakarṣaṇameva ca / nimeṣakālo mātrā syādvidyutkāleti cāpare // narp_1,50.165 // ṛksvarā tulyayogā vā kaiścidevamudīryate // narp_1,50.166 // samāse 'vagrahaṃ kuryātpadaṃ cātrānusaṃhitam / yetīkṣarādikaraṇaṃ padāntasyeti taṃ viduḥ
(There is) kampa, the svarita, the abhigīta, and the drawing-out of a short (vowel). A measure (mātrā) is the time of a blink; but others say it is the time of a lightning-flash. Or the tones of the Ṛk are of equal application — thus it is stated by some. In a compound one should make the avagraha, and the word here is (treated as) in continuous recitation (saṃhitā); the making of "ya" and "ī" as the first syllable they know to be (a feature) of a word-final.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.168
(सर्वत्र मित्रपुत्रसखिशब्दा अहिशतक्रतोरवग्राह्याः । आदित्यविप्रजातवेदाश्च सत्पतिगोपतिवृत्रहासमुद्राश्च । स्वरयुपुवोदेवयवश्चारितं देवतातपे ) चिकितिश्च धचैव नावगृह्णन्ति पण्डिताः । विवृतयश्चतस्रो वै विज्ञेया इति मे मतम्
(sarvatra mitraputrasakhiśabdā ahiśatakratoravagrāhyāḥ / ādityaviprajātavedāśca satpatigopativṛtrahāsamudrāśca / svarayupuvodevayavaścāritaṃ devatātape ) cikitiśca dhacaiva nāvagṛhṇanti paṇḍitāḥ / vivṛtayaścatasro vai vijñeyā iti me matam
(Everywhere the words mitra, putra and sakhi are to be separated by avagraha in ahi and śatakratu; and āditya, vipra, jātavedas, and satpati, gopati, vṛtrahan and samudra; and svarayu, puvo, devayava, and cāritam in devatātapa —) but cikiti and dha the learned do not separate. And the four open transitions (vivṛti) are to be known — such is my view.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.169
अक्षराणां नियोगेन तासां नामानि मे शृणु । ह्रस्वादिवत्सानुसृता वत्सानुसारिणी चाग्रे
akṣarāṇāṃ niyogena tāsāṃ nāmāni me śṛṇu / hrasvādivatsānusṛtā vatsānusāriṇī cāgre
Hear from me their names according to the assignment of the syllables: after a short vowel and so on, (there is) "vatsānusṛtā" and "vatsānusāriṇī" first.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.172
पाकवत्युभयोर्ह्रस्वा दीर्घा वृद्धा पिपीलिकाः । चतसृणां विवृतीना मन्तरं मात्रिकं भवेत् ॥ नर्प्_१,५०।१७० ॥ अर्द्धमात्रिकमन्येषामन्येषामणुमात्रिकम् ॥ नर्प्_१,५०।१७१ ॥ आपद्यते मकारो रेफोष्मसु प्रत्यये ऽप्यनुस्वारम् । पवेषु परसवर्णं स्पर्शेषु चोत्तमापतिम्
pākavatyubhayorhrasvā dīrghā vṛddhā pipīlikāḥ / catasṛṇāṃ vivṛtīnā mantaraṃ mātrikaṃ bhavet // narp_1,50.170 // arddhamātrikamanyeṣāmanyeṣāmaṇumātrikam // narp_1,50.171 // āpadyate makāro rephoṣmasu pratyaye 'pyanusvāram / paveṣu parasavarṇaṃ sparśeṣu cottamāpatim
"Pākavatī" (occurs) in both cases; the short, the long, the vṛddhi (vowels), the "pipīlikā"s. Of the four open transitions the interval amounts to one measure; for some others it is a half-measure, for still others a minute measure. The letter m becomes anusvāra before r and the sibilants, and also in the suffix; before (semivowels?) it becomes homorganic with what follows, and before stops it becomes the last (nasal) of the class.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.173
नकारान्ते पदा पूर्वे स्वरे च परतः स्थिते । अकारं रक्तमित्याहुस्तकारेण तु रज्यते
nakārānte padā pūrve svare ca parataḥ sthite / akāraṃ raktamityāhustakāreṇa tu rajyate
When the preceding word ends in n and a vowel stands after it, they say the a-sound is "coloured" (rakta), and it is coloured by means of the t-sound.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.174
नकारान्ते पदे पूर्वे व्यञ्जनैश्च यवोहिषु । अर्द्धमात्रा तु पूर्वस्य रज्यते त्वणुमात्रया
nakārānte pade pūrve vyañjanaiśca yavohiṣu / arddhamātrā tu pūrvasya rajyate tvaṇumātrayā
When the preceding word ends in n, and before consonants in the yavohi (cases), a half-measure of the preceding is coloured — but (only) by a minute measure.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.175
नकारस्वरसंयुक्तश्चतुर्युक्तो विधीयते । रेफो रङ्गश्च लोपश्च सानुस्वरो ऽपि वा क्वचित्
nakārasvarasaṃyuktaścaturyukto vidhīyate / repho raṅgaśca lopaśca sānusvaro 'pi vā kvacit
When joined with the vowel of the n-sound, it is prescribed as fourfold: the r-sound, the nasal resonance (raṅga), elision, and sometimes also (the form) with anusvāra.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.176
हृदयादुत्तिष्टतेरङ्गः कांस्येन तु समन्वितः । मृदुश्चैव द्विमात्रश्च दधन्वां इति निदर्शनम्
hṛdayāduttiṣṭateraṅgaḥ kāṃsyena tu samanvitaḥ / mṛduścaiva dvimātraśca dadhanvāṃ iti nidarśanam
The nasal resonance (raṅga) rises from the heart and is accompanied by a bell-like (quality); it is soft and of two measures — "dadhanvāṃ" is the illustration.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.177
यथा सौराष्ट्रिका नारी अरां इत्यभिभाषते । एवं रङ्गः प्रयोक्तव्यो नारदैतन्मतं मम
yathā saurāṣṭrikā nārī arāṃ ityabhibhāṣate / evaṃ raṅgaḥ prayoktavyo nāradaitanmataṃ mama
Just as a woman of Saurāṣṭra says "arāṃ," so is the raṅga to be produced — O Nārada, this is my view.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.178
स्वरा गडदबाश्चैव ङणनमाः सहोष्मभिः । चतुर्णां पदजातीनां पदान्ता दश कीर्तिताः
svarā gaḍadabāścaiva ṅaṇanamāḥ sahoṣmabhiḥ / caturṇāṃ padajātīnāṃ padāntā daśa kīrtitāḥ
The vowels, and ga, ḍa, da, ba, and ṅa, ṇa, na, ma together with the sibilants — these ten are declared to be the word-finals of the four classes of words.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.179
स्वर उच्चः स्वरो नीचः स्वरः स्वरित एव च । व्यञ्जना न तु वर्तन्ते यत्र तिष्टति स स्वरः
svara uccaḥ svaro nīcaḥ svaraḥ svarita eva ca / vyañjanā na tu vartante yatra tiṣṭati sa svaraḥ
A vowel is high, a vowel is low, and a vowel is svarita; but consonants do not exist (independently) — where a vowel stands, there it is.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.180
स्वरप्रधानं त्रैस्वर्यमाचार्याः प्रतिजानते । मणिवद्व्यञ्जनं विद्यात्सूत्र वञ्च स्वरं विदुः
svarapradhānaṃ traisvaryamācāryāḥ pratijānate / maṇivadvyañjanaṃ vidyātsūtra vañca svaraṃ viduḥ
The teachers declare that the three-tone system has the vowel as principal; one should know the consonant to be like a gem and the vowel, they say, like the thread.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.181
दुर्बलस्य यथा राष्ट्रं हरते बलवान्नृपः । दुर्बलं व्यजनं तद्वद्धरेत बलवान्स्वरः
durbalasya yathā rāṣṭraṃ harate balavānnṛpaḥ / durbalaṃ vyajanaṃ tadvaddhareta balavānsvaraḥ
As a strong king seizes the kingdom of a weak one, just so the consonant is weak and the strong vowel would carry it off.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.182
उभावश्च विवृत्तिश्च शषसारेफ एव च । जिह्वामूलमुपध्मा च गतिरष्टविधोष्मणः
ubhāvaśca vivṛttiśca śaṣasārepha eva ca / jihvāmūlamupadhmā ca gatiraṣṭavidhoṣmaṇaḥ
Both (i.e. visarjanīya and anusvāra?), hiatus, śa, ṣa, sa, and the repha, the tongue-root (jihvāmūlīya) and the upadhmānīya: eightfold is the course of the ūṣman (spirant).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.183
स्वरप्रत्ययाविवृतिः संहितायां तु या भवेत् । विसर्गस्तत्र मन्तव्यरतालव्यश्चात्र जायते
svarapratyayāvivṛtiḥ saṃhitāyāṃ tu yā bhavet / visargastatra mantavyaratālavyaścātra jāyate
But when in a saṃhitā (continuous recitation) there is a non-opening (i.e. no hiatus) that is preceded by a vowel, a visarga is to be understood there, and there a non-palatal (sound?) arises.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.184
संध्यक्षरे परे संधौ प्राप्तसुप्तौ यवौ यदि । व्यञ्जनाख्या विवृत्तिस्तु स्वराख्या प्रतिसंहिता
saṃdhyakṣare pare saṃdhau prāptasuptau yavau yadi / vyañjanākhyā vivṛttistu svarākhyā pratisaṃhitā
If, when a diphthong follows in the junction, ya and va are obtained and elided, then the hiatus is called 'consonantal', while the re-joined (form) is called 'vocalic'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.185
ऊष्मान्तं विरते यत्र संभावो भवति क्वचित् । विवृत्तिर्या भवेत्तत्र स्वराख्यां तां विनिर्द्दिशेत्
ūṣmāntaṃ virate yatra saṃbhāvo bhavati kvacit / vivṛttiryā bhavettatra svarākhyāṃ tāṃ vinirddiśet
Where, at a pause, (a word) ending in a spirant occurs, and somewhere a coming-together arises, the hiatus that occurs there one should designate as the 'vocalic' one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.186
यद्योभावप्रसंधानमृकारादिपरं पदम् । स्वरान्तं तादृशं विद्याद्यदन्यव्द्यक्तमूष्मणः
yadyobhāvaprasaṃdhānamṛkārādiparaṃ padam / svarāntaṃ tādṛśaṃ vidyādyadanyavdyaktamūṣmaṇaḥ
If there is the joining (of both?) and the following word begins with ṛ, one should know such (a word) as vowel-ending; whatever else is manifest belongs to the spirant.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.187
प्रथमा उत्तमाश्चैव पदान्तेषु यदि स्थिताः । द्वितीयं स्थानमापन्नाः शषसप्रत्यया यदि
prathamā uttamāścaiva padānteṣu yadi sthitāḥ / dvitīyaṃ sthānamāpannāḥ śaṣasapratyayā yadi
If the first (unvoiced unaspirated stops) and the last (nasals) stand at the ends of words, and if śa, ṣa, sa following upon them bring them to the position of the second (aspirated) letters —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.188
प्रथमानूष्मसंयुक्तान् द्वितीयानिव दर्शयेत् । न चैतान्प्रतिजानीयाद्यथा मत्स्यः क्षुरोप्सराः
prathamānūṣmasaṃyuktān dvitīyāniva darśayet / na caitānpratijānīyādyathā matsyaḥ kṣuropsarāḥ
one should present the first (stops), when combined with a spirant, as if they were the second (aspirated) ones; yet one should not take them to be such — as in matsyaḥ, kṣuraḥ, apsarāḥ.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.189
छन्दोमानं च वृत्तं च पादस्थानं त्रिकारणम् । ऋचः स्वच्छन्दवृत्तास्तु पादास्त्वक्षरमानतः
chandomānaṃ ca vṛttaṃ ca pādasthānaṃ trikāraṇam / ṛcaḥ svacchandavṛttāstu pādāstvakṣaramānataḥ
The measure of the metre, the metrical form, and the placement of the pādas — (these are) the three grounds. But the verses (ṛc) have metres according to their own kind, while the pādas (are determined) by the count of syllables.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.190
ऋग्वर्य्यान् स्वरभक्तिं च छन्दोमानेन निर्द्दिशेत् । प्रत्ययेत सहारेफमिमीते स्वरभक्तया
ṛgvaryyān svarabhaktiṃ ca chandomānena nirddiśet / pratyayeta sahārephamimīte svarabhaktayā
One should determine the ṛ-syllables and the svarabhakti (vowel-insertion) by the measure of the metre; one should reckon (a syllable) together with the repha, (and) one measures with the svarabhakti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.191
ऋवर्णे तु पृथग्रेफः प्रत्ययस्तु वृथा भवेत । विद्याल्लघुमृकारं तु यदि तूष्माणसंयुतः
ṛvarṇe tu pṛthagrephaḥ pratyayastu vṛthā bhaveta / vidyāllaghumṛkāraṃ tu yadi tūṣmāṇasaṃyutaḥ
But in the case of the sound ṛ, the repha (counted) separately would make the reckoning useless; one should know the ṛ to be light — but only if it is not joined with a spirant.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.192
ऊष्मणैव हि संयुक्त ऋकारो यत्र पीड्यते । गुरुवर्णः स विज्ञेयस्तृचं चात्र निदर्शनम्
ūṣmaṇaiva hi saṃyukta ṛkāro yatra pīḍyate / guruvarṇaḥ sa vijñeyastṛcaṃ cātra nidarśanam
Where the ṛ, joined precisely with a spirant, is compressed, that syllable is to be known as heavy; and 'tṛcam' is the illustration here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.193
ऋषभं च गृहीतं च बृहस्पतिं पृथिव्यां च । निरृतिपञ्चमा ह्यत्र ऋकारा नात्र संशयः
ṛṣabhaṃ ca gṛhītaṃ ca bṛhaspatiṃ pṛthivyāṃ ca / nirṛtipañcamā hyatra ṛkārā nātra saṃśayaḥ
And ṛṣabham, and gṛhītam, and bṛhaspatim, and pṛthivyām, and nirṛti as the fifth — these are the ṛ-sounds here, there is no doubt about it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.194
शषसह रादौ रेफः स्परभक्तिर्जायते द्विपदसंधौ । इउवर्णाभ्यां हीना क्वचिदेकपदाक्रमवियुक्ता
śaṣasaha rādau rephaḥ sparabhaktirjāyate dvipadasaṃdhau / iuvarṇābhyāṃ hīnā kvacidekapadākramaviyuktā
When a repha stands before śa, ṣa, sa, ha, or at the beginning, a svarabhakti arises at the junction of two words; it is devoid of the sounds i and u, and sometimes, within a single word, it is detached from the sequence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.195
स्वरभक्तिर्द्विधा प्रोक्ताऋकारे रेफ एव च । स्वरोदा व्यञ्जनोदा च विहिताक्षरचिन्तकैः
svarabhaktirdvidhā proktāṛkāre repha eva ca / svarodā vyañjanodā ca vihitākṣaracintakaiḥ
The svarabhakti is declared to be of two kinds — in the ṛ and in the repha alike: 'vowel-arising' and 'consonant-arising', as laid down by those who reflect on syllables.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.196
शषसेषु स्वरोदयां हकारे व्यञ्जनोदयाम् । शषसेषु विवृतां तु हकारे संवृतां विदुः
śaṣaseṣu svarodayāṃ hakāre vyañjanodayām / śaṣaseṣu vivṛtāṃ tu hakāre saṃvṛtāṃ viduḥ
Before śa, ṣa, sa it is vowel-arising; before ha, consonant-arising; and before śa, ṣa, sa they know it as open, before ha as closed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.197
स्वरभक्तिं प्रयुञ्जान स्रीन्दोषान्परिवर्जयेत् । इकारं चाप्युकारं ग्रस्तदोषं तथैव च
svarabhaktiṃ prayuñjāna srīndoṣānparivarjayet / ikāraṃ cāpyukāraṃ grastadoṣaṃ tathaiva ca
One employing the svarabhakti should avoid the faults (of the three?), and likewise the fault of swallowing the i and the u.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.198
संयोगपरं छपरं विसर्जनीयं द्विमात्रकं चैव । अथ सान्तिक च नङ्मसानुस्वारं घुटतं च
saṃyogaparaṃ chaparaṃ visarjanīyaṃ dvimātrakaṃ caiva / atha sāntika ca naṅmasānusvāraṃ ghuṭataṃ ca
The visarjanīya standing before a consonant-cluster, or before cha, is of two morae; and then the s-final (sound?), and the nasal ṅ, m, the anusvāra, and the ghuṭata(?).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.199
यस्याः पादः प्रथमो द्वादशमात्रस्तथा तृतीयो ऽपि । अष्टादशो द्वितीयः समापन्नः पञ्चदशमात्रः । यस्या लक्षणमुक्तं या त्वन्या सा स्मृता विपुला
yasyāḥ pādaḥ prathamo dvādaśamātrastathā tṛtīyo 'pi / aṣṭādaśo dvitīyaḥ samāpannaḥ pañcadaśamātraḥ / yasyā lakṣaṇamuktaṃ yā tvanyā sā smṛtā vipulā
That (metre) whose first pāda has twelve morae, and likewise the third, whose second is of eighteen, and (whose fourth) comes out at fifteen morae — such is the definition stated; but any other is remembered as vipulā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.202
अक्षराणां लघुह्रस्वमसंयोगपरं यदि । तत्संयोगोत्तरं विद्याद्गुरुदार्घाक्षराणि तु ॥ नर्प्_१,५०।२०० ॥ विवृत्तिर् यत्र दृश्यते स्वारस्यैवाग्रतः स्थितः ॥ नर्प्_१,५०।२०१ ॥ गुरुस्वारः सविज्ञेयः क्षैप्रस्तत्र न विद्यते ॥अ अष्टप्रकारं विज्ञेयं पदानां स्वरलक्षणम्
akṣarāṇāṃ laghuhrasvamasaṃyogaparaṃ yadi / tatsaṃyogottaraṃ vidyādgurudārghākṣarāṇi tu // narp_1,50.200 // vivṛttir yatra dṛśyate svārasyaivāgrataḥ sthitaḥ // narp_1,50.201 // gurusvāraḥ savijñeyaḥ kṣaiprastatra na vidyate //a aṣṭaprakāraṃ vijñeyaṃ padānāṃ svaralakṣaṇam
Among syllables, a short one is light if no cluster follows; but if a cluster follows it, one should know (it as heavy) — and long syllables are heavy. (200) Where a hiatus is seen standing right before a svarita — (201) that is to be known as a heavy svarita; there no kṣaipra (svarita) occurs. The vowel-definition of words is to be known as of eight kinds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.203
अन्तो दात्तमाद्युदात्तमुदात्तमनुदात्तं नीचस्वरितम् । मध्योदात्तं स्वरितं द्विरुदात्तमित्येता अष्टौ पदसंज्ञाः
anto dāttamādyudāttamudāttamanudāttaṃ nīcasvaritam / madhyodāttaṃ svaritaṃ dvirudāttamityetā aṣṭau padasaṃjñāḥ
End-accented, initially-accented, udātta, anudātta, low-svarita, middle-accented, svarita, and twice-udātta — these are the eight designations of words.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.204
अग्निः सोमः प्रवो वीर्यं हविषा स्वर्वनस्पतिः । अन्तर्मध्यमयोताम्युदमनुनिपात्य आद्यात्स्वरितमुपसर्गे द्विर्न्नीचमाख्यात इति स्वरितात्पराणि यानि स्युर्द्धारापक्षराणि तु । सर्वाणि प्रचयस्थान्युपोदात्तं निहन्यते
agniḥ somaḥ pravo vīryaṃ haviṣā svarvanaspatiḥ / antarmadhyamayotāmyudamanunipātya ādyātsvaritamupasarge dvirnnīcamākhyāta iti svaritātparāṇi yāni syurddhārāpakṣarāṇi tu / sarvāṇi pracayasthānyupodāttaṃ nihanyate
"Agniḥ, somaḥ, pravo vīryam, haviṣā, svar, vanaspatiḥ; antar, madhyamayā, otāmi, ud, anu, nipātya, from the first, the svarita on a preverb, doubled, low, ākhyāta" — thus. But those syllables which come after a svarita, of the (dhārā) class — all of these are in the place of pracaya; (a syllable) next to an udātta is lowered.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.205
प्रचयो यत्र दृश्येत तत्र हन्यात्स्वरं बुधः । स्वरितः केवलो यत्र मृदुस्तत्र निपातयेत्
pracayo yatra dṛśyeta tatra hanyātsvaraṃ budhaḥ / svaritaḥ kevalo yatra mṛdustatra nipātayet
Where a pracaya (accent) is observed, there the learned man should lower the tone; where the svarita stands alone, there he should let it fall softly.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.206
पञ्चविधमाचार्यकं नाम सुखं न्यासः करणं प्रतिज्ञोच्चारणा । अत्रोच्यते श्रेयः खलु वैश्याः प्रतिज्ञातोच्चारणा यस्य कस्यचिद्वर्णस्य करणं नोपलभ्यते प्रतिज्ञा तत्र वोढव्याकरणं हि तदात्मकम्
pañcavidhamācāryakaṃ nāma sukhaṃ nyāsaḥ karaṇaṃ pratijñoccāraṇā / atrocyate śreyaḥ khalu vaiśyāḥ pratijñātoccāraṇā yasya kasyacidvarṇasya karaṇaṃ nopalabhyate pratijñā tatra voḍhavyākaraṇaṃ hi tadātmakam
The teacher's function is fivefold: ease (of utterance), placement, production, declaration (of what is intended), and utterance. Here it is said: better indeed, O vaiśyas, is the utterance of what has been declared; where the production of some particular sound is not to be found, there the declaration must be carried, for the analysis (of it) consists in that.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.207
तुंबुरुभवद्विशिष्टविश्वावस्वादयश्च गन्धर्वाः । सामसु निभृतं करणं स्वरसौक्ष्म्यान्नैव जानीयुः
tuṃburubhavadviśiṣṭaviśvāvasvādayaśca gandharvāḥ / sāmasu nibhṛtaṃ karaṇaṃ svarasaukṣmyānnaiva jānīyuḥ
And the Gandharvas — Tumburu, Bhava(?), the distinguished Viśvāvasu and the rest — could not at all know the hidden production (of sounds) in the Sāmans, because of the subtlety of the tones.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.208
कौक्षेयाग्निं सदा रक्षेदश्रीपादर्शनं हेतुम् । जीर्णो हारः प्रबुद्धः खलूषसिन्ब्रह्म चिन्तयेत्
kaukṣeyāgniṃ sadā rakṣedaśrīpādarśanaṃ hetum / jīrṇo hāraḥ prabuddhaḥ khalūṣasinbrahma cintayet
One should always guard the fire in the belly, (and avoid?) the sight of the inauspicious, (which is) the cause; when what has been eaten is digested, being awake at dawn one should meditate on the Veda.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.209
शरद्विषुवतोतीतादुषस्युत्थानमिष्यते । यावद्वासंतिकी रात्रिर्मध्यमा पर्युपस्थिता
śaradviṣuvatotītāduṣasyutthānamiṣyate / yāvadvāsaṃtikī rātrirmadhyamā paryupasthitā
After the autumn equinox has passed, rising at dawn is enjoined, until the middle of the spring night has come round.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.210
आम्रपालाशबिल्वानामपामार्गशिरीषयोः । वाग्यतः प्रातरुत्थाय भक्षयेद्द्वतधावनम्
āmrapālāśabilvānāmapāmārgaśirīṣayoḥ / vāgyataḥ prātarutthāya bhakṣayeddvatadhāvanam
Having risen at dawn, keeping silence, he should chew a tooth-cleaning twig of mango, palāśa, bilva, apāmārga, or śirīṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.211
खादिरश्च कदम्बश्च करवीरकरञ्जयोः । सर्वे कण्टकिनः पुण्याः क्षीरिणश्च यशस्विनः
khādiraśca kadambaśca karavīrakarañjayoḥ / sarve kaṇṭakinaḥ puṇyāḥ kṣīriṇaśca yaśasvinaḥ
And the khadira, and the kadamba, and karavīra and karañja — all thorny trees are auspicious, and the milky ones bring fame.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.212
तेनास्य करणे सौक्ष्म्यं माधुर्यं चोप जायते । वर्णांश्च कुरुते सम्यक्प्राचीनौदवतिर्यथा
tenāsya karaṇe saukṣmyaṃ mādhuryaṃ copa jāyate / varṇāṃśca kurute samyakprācīnaudavatiryathā
By that, subtlety and sweetness arise in his articulation, and he produces the sounds correctly, as (?) of old.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.213
त्रिफलां लवणाख्येन भक्षयेच्छिषअयकः सदा । अग्निमेधाजनन्येषा स्वरवर्णकरी तथा
triphalāṃ lavaṇākhyena bhakṣayecchiṣaayakaḥ sadā / agnimedhājananyeṣā svaravarṇakarī tathā
The pupil should always eat the three myrobalans with what is called salt; this stimulates fire and intellect, and likewise improves voice and articulation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.214
कृत्वा चावश्यकान्धर्माञ्जाठरं पर्युपास्य च । पीत्वा मधुं घृतं चैव शुचिर्भूत्वा ततो वदेत्
kṛtvā cāvaśyakāndharmāñjāṭharaṃ paryupāsya ca / pītvā madhuṃ ghṛtaṃ caiva śucirbhūtvā tato vadet
And having performed the obligatory duties and attended to the digestive fire, and having drunk honey and ghee, then, being pure, he should recite.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.215
मन्द्रेणोपक्रमेत्पूर्वं सर्वशाखास्वयं विधिः । सप्तमन्त्रानतिक्रम्य यथेष्टां वाचमुत्सृजेत्
mandreṇopakrametpūrvaṃ sarvaśākhāsvayaṃ vidhiḥ / saptamantrānatikramya yatheṣṭāṃ vācamutsṛjet
He should begin first with the low (mandra) register — this is the rule for all Vedic branches; after passing beyond seven mantras he may let his voice go as he pleases.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.220
न तां समीरयेद्वाचं न प्राणमुपरोधयेत् । प्राणानामुपरोधेन वैस्वर्यं चोपजायते । स्वरव्यण्डजनमाधुर्यं लुप्यते नात्र संशयः ॥ नर्प्_१,५०।२१६ ॥ कुतीर्थादागतं दग्धमपवर्णैश्च भक्षितम् ॥ नर्प्_१,५०।२१७ ॥न तस्य परिमोक्षो ऽस्ति पापाहेरिव किल्बिषात् ॥ नर्प्_१,५०।२१७ ॥ सुतीर्थादागतं जग्धुं स्वाम्नातं सुप्रतिष्टितम् । सुस्वरेण स्ववक्रेण प्रयुक्तं ब्रह्म राजति ॥ नर्प्_१,५०।२१८ ॥ न तकालो न लंबोष्टो न च सर्वानुनासिकः ॥ नर्प्_१,५०।२१८ ॥गद्गदो बद्धजिह्वश्च प्रयोगान्वक्तुमर्हति ॥ नर्प्_१,५०।२१९ ॥ एकचित्तो निरुद्धान्तः स्नातो गानविवर्ज्जितः । स तु वर्णान्प्रयुञ्जीत देतोष्ठं यस्य शोभनम्
na tāṃ samīrayedvācaṃ na prāṇamuparodhayet / prāṇānāmuparodhena vaisvaryaṃ copajāyate / svaravyaṇḍajanamādhuryaṃ lupyate nātra saṃśayaḥ // narp_1,50.216 // kutīrthādāgataṃ dagdhamapavarṇaiśca bhakṣitam // narp_1,50.217 //na tasya parimokṣo 'sti pāpāheriva kilbiṣāt // narp_1,50.217 // sutīrthādāgataṃ jagdhuṃ svāmnātaṃ supratiṣṭitam / susvareṇa svavakreṇa prayuktaṃ brahma rājati // narp_1,50.218 // na takālo na laṃboṣṭo na ca sarvānunāsikaḥ // narp_1,50.218 //gadgado baddhajihvaśca prayogānvaktumarhati // narp_1,50.219 // ekacitto niruddhāntaḥ snāto gānavivarjjitaḥ / sa tu varṇānprayuñjīta detoṣṭhaṃ yasya śobhanam
He should not force that voice, nor should he obstruct the breath; by obstruction of the breaths dissonance arises, and the sweetness of vowels and consonants is destroyed — there is no doubt of this. (216) What has come from a bad source, is scorched, and is eaten up by faulty sounds — (217) for such a one there is no release from guilt, as from a wicked serpent. (217) But what has come from a good source, is (properly) consumed, well handed down in recitation, well established, employed with a good voice and a good mouth — such sacred lore shines forth. (218) Neither one who mistimes, nor one with drooping lip, nor one who is nasal throughout, (218) nor one who stammers or is tongue-tied is fit to utter the (Vedic) applications. (219) One-minded, with his inner (senses) restrained, bathed, avoiding song — he should employ the sounds whose teeth and lips are sound.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.221
पञ्चविद्यां न गृह्णन्ति चण्डा स्तब्धाश्च ये नराः । अलसाश्च सरोगाश्च येषां च विसृतं मनः
pañcavidyāṃ na gṛhṇanti caṇḍā stabdhāśca ye narāḥ / alasāśca sarogāśca yeṣāṃ ca visṛtaṃ manaḥ
Those men who are violent and stiff-necked do not grasp the fivefold learning, nor do the lazy, the sick, and those whose mind is scattered.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.222
शनैर्विद्यां शनैरर्थानारोहेत्पर्वतं शनैः । शनैरध्वसु वर्तेत योजनान्न परं व्रजेत्
śanairvidyāṃ śanairarthānārohetparvataṃ śanaiḥ / śanairadhvasu varteta yojanānna paraṃ vrajet
Slowly (should one acquire) learning, slowly wealth; slowly should one climb a mountain, slowly should one proceed on roads; one should not go beyond a yojana.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.223
योजनानां सहस्रं तु शनैर्याति पिपीलिका । अगच्छन्वैनतेयो ऽपि पदमेकं न गच्छति
yojanānāṃ sahasraṃ tu śanairyāti pipīlikā / agacchanvainateyo 'pi padamekaṃ na gacchati
An ant travels a thousand yojanas by going slowly, whereas even Garuḍa, if he does not go, does not travel a single step.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.224
नहि पापहता वाणी प्रयोगान्वक्तुमर्हति । बधिरस्येव जल्पस्य विदग्धा वामलोचना
nahi pāpahatā vāṇī prayogānvaktumarhati / badhirasyeva jalpasya vidagdhā vāmalocanā
Indeed a voice ruined by sin is not fit to utter the (Vedic) applications — like a clever, fair-eyed woman talking to a deaf man.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.225
उपांशुचरितं चैव यो ऽधीते वित्रसन्निव । अपि रूपसहस्रेषु संदेहेष्वेव वर्तते
upāṃśucaritaṃ caiva yo 'dhīte vitrasanniva / api rūpasahasreṣu saṃdeheṣveva vartate
And he who studies mutteringly under his breath, as if afraid, remains in doubt even among a thousand forms.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.226
पुस्तकप्रत्ययाधीतं नाधीतं गुरुसन्निधौ । राजते न सभामध्येजारगर्भेव कामिनी
pustakapratyayādhītaṃ nādhītaṃ gurusannidhau / rājate na sabhāmadhyejāragarbheva kāminī
What is learnt on the authority of a book, not learnt in the presence of a teacher, does not shine in the midst of an assembly, like a woman pregnant by a lover.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.227
अञ्जनस्य क्षयं दृष्ट्वा वल्मीकस्य तु संचयम् । अवन्ध्यं दिवसं कुर्याद्दानाध्ययनकर्मसु
añjanasya kṣayaṃ dṛṣṭvā valmīkasya tu saṃcayam / avandhyaṃ divasaṃ kuryāddānādhyayanakarmasu
Seeing the wearing away of the eye-salve and the piling up of the anthill, one should make no day barren of the acts of giving and of study.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.228
यत्कीटैः पांशुभिः श्लक्ष्णैर्वल्मीकः क्रियते महान् । न तत्र बलसामर्थ्यमुद्योगस्गतत्र कारणम्
yatkīṭaiḥ pāṃśubhiḥ ślakṣṇairvalmīkaḥ kriyate mahān / na tatra balasāmarthyamudyogasgatatra kāraṇam
That a great anthill is built up by ants out of fine specks of dust — there it is not the sufficiency of strength; effort alone is the cause in that case.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.229
सहस्रगुणिता विद्या शतशः परिकीर्तिता । आगमिष्यति जिह्वाग्रे स्थलान्निम्नमिवोदकम्
sahasraguṇitā vidyā śataśaḥ parikīrtitā / āgamiṣyati jihvāgre sthalānnimnamivodakam
Learning recited a hundred times becomes multiplied a thousandfold; it will come to the tip of the tongue, as water (comes) from high ground to a low place.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.230
हयनामिव जात्यानामर्द्धरात्रार्द्धशायिनाम् । नहि वाद्यार्थिनां निद्रा चिरं नेत्रेषु तिष्टति
hayanāmiva jātyānāmarddharātrārddhaśāyinām / nahi vādyārthināṃ nidrā ciraṃ netreṣu tiṣṭati
Like thoroughbred horses, who sleep (only) half of half the night — indeed sleep does not stay long in the eyes of those who seek learning.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.231
न भोजनबिलंवी स्यान्न च नारीनिवन्धनः । समुद्रमपि विद्यार्थी व्रजेद्गरुडहंसवत्
na bhojanabilaṃvī syānna ca nārīnivandhanaḥ / samudramapi vidyārthī vrajedgaruḍahaṃsavat
He should not be one who lingers over food, nor one bound to women; a seeker of learning should travel even across the ocean, like Garuḍa or a goose.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.232
अहिरिव गणाद्भितः साहित्यान्नरकादिव । राक्षसीभ्य इव स्रिभ्यः स विद्यामधिगच्छति
ahiriva gaṇādbhitaḥ sāhityānnarakādiva / rākṣasībhya iva sribhyaḥ sa vidyāmadhigacchati
Fearing a crowd as a snake does, (fearing) company as one fears hell, (fearing) women as though they were rākṣasīs — such a one attains learning.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.233
न शठाः प्रान्पुवन्त्यर्थान्न क्लिबा न च मानिनः । न च लोकरवा दीना न च स्वस्वप्रतीक्षकाः
na śaṭhāḥ prānpuvantyarthānna klibā na ca māninaḥ / na ca lokaravā dīnā na ca svasvapratīkṣakāḥ
Deceitful men do not obtain their ends, nor the impotent, nor the self-important, nor those cast down by people's talk, nor those who (merely) wait for what is their own.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 50.234
यथा खननन्खनित्रेण भूपलं वारि विन्दति । एवं गुरुगतां विद्यां शूश्रूषुरधिगच्छति
yathā khananankhanitreṇa bhūpalaṃ vāri vindati / evaṃ gurugatāṃ vidyāṃ śūśrūṣuradhigacchati
Just as a man digging with a spade finds water in the ground, so one who serves (his teacher) obtains the learning that resides in the guru.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.235
गुरुशुश्रूषया विद्या पुष्कलेन धनेन वा । अथवा विद्यया विद्या ह्यन्यथा नोपपद्यते
guruśuśrūṣayā vidyā puṣkalena dhanena vā / athavā vidyayā vidyā hyanyathā nopapadyate
Learning (is gained) by service to the guru, or by abundant wealth, or else knowledge by (exchange of) knowledge; otherwise it does not come about.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.236
शुश्रूषारहिता विद्या यद्यपि मेधागुणैः समुपयाति । वन्ध्येव यौवनवती न तस्य साफल्यवति भवति
śuśrūṣārahitā vidyā yadyapi medhāguṇaiḥ samupayāti / vandhyeva yauvanavatī na tasya sāphalyavati bhavati
Learning devoid of service, even if it comes together with the qualities of a good intellect, is like a youthful barren woman: it does not become fruitful for him.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 50.237
इति दिङ्मात्रमुद्दिष्टं शिक्षाग्रन्थं मया तव । ज्ञात्वा वेदाङ्गमाद्यं तु ब्रह्मभूयाय कल्पते
iti diṅmātramuddiṣṭaṃ śikṣāgranthaṃ mayā tava / jñātvā vedāṅgamādyaṃ tu brahmabhūyāya kalpate
Thus the treatise on phonetics has been set forth by me for you only by way of indication; and by knowing this first limb of the Veda one becomes fit for becoming Brahman.
AI translation rendered from the Sanskrit, not a published edition