सङ्गीतरत्नाकर: प्रथम भाग (शार्ङ्गदेव - स्वरगताध्याय सविस्तार व्याख्या व अनुवाद सहित)

412 Treatment of Svara
the next and the attributes of svara arise as a result of the
cumulative effect of all the śrutis of a note climaxed by the
'note-śruti'. Thus, we may conclude that even though no
single śruti can manifest by itself the attributes of svara, they
are never-the-less produced by them cumulatively. Svara
is therefore neither identical with, nor different from śruti.
But svara can however be identified as the sum-total effect
of the śruti-s of which it is constituted; in other words, a
number of śrutis together produce the effect which is called
svara; or otherwise, a group of śruti-s in temporal sequence
manifests svara. In that sense, tonality may be conceived as
inherent and latent in the śrutis, which manifests itself
according to the manner of their grouping, just like the atoms
coming together to form into a molecule. Each śruti may
thereby be considered to be charged with the power potency
of tonality.
Our ancients have already considered the question of
relationship between śruti and svara thoroughly; and it will
be worthwhile to examine critically the views put forth by
different schools.
3. The relation of Svara and Śruti :
Mataṅga relates five different views with respect to the
relation of śruti-s to svara-s in the following verse :-
"Of the śruti-s (as related to svara-s) they characterise
(the relation) as identity, appearance, resultant, trans-
formation and manifestation."²⁹
(i) Identity :
The contention of this view is that, since there is no
need for any spacial tactile relation for perceiving the two,
both śruti and svara being perceptible through the sense of
hearing, they are essentially identical like the relation obtain-
२९—तादात्म्यं च विवर्तित्वं कार्यत्वं परिणामिता ।
अभिव्यंजकता चापि श्रुतीनां परिकथ्यते ॥३०॥
Bṛ. D,
Appendix III 413
ing between the genus and the species.³⁰ Thus, the identity
of śruti and svara, in this view, is based on the same source
of perception and is illustrated through the relation of the
general and the particular. Obviously, this view is absurd
on the face of it, since all the objects of one and the same
sense cannot be so related. Mataṅga rather points out that,
since śruti and svara are two