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

130 Treatment of Svara
ग. स्वरः
(i) सप्त स्वराः
श्रुतिभ्यः स्युः स्वराः षड्जर्षभगान्धारमध्यमाः ।
पञ्चमो धैवतश्चाथ निषाद इति सप्त ते ॥२३॥
तेषां संज्ञाः सरिगमपधनीत्यपरा मताः ।
C. Svara and its different aspects
(i) Seven svara-s (tones) : 23-24b
From out of the śruti-s¹ arise the svara-s²; these are
seven, viz., ṣaḍja, ṛṣabha, gāndhāra, madhyama, pañcama, dhaivata,
This verse is quite important as it reflects the views of Śārṅgadeva
regarding the relationship of śruti and svara; and that is why the English
version has been rendered as close to the original text as possible, even
though it has necessitated an unusual construction.
‘Śruti-s give rise to the svara-s’, is a cryptic statement which affords
enough scope for different interpretations. But before discussing these,
it will be better to be clear about its obvious implications. As already
pointed out, the svara-s arise out of śruti-s in the groups of two, three
and four, but essentially in groups. As far as the śuddha svara-s, i. e., the
standard notes of the ṣaḍja-grāma (to be explained later) are concerned,
twentytwo śruti-s in the groups of four, three and two go to constitute
seven notes called sa, ri, ga, ma, pa, dha, and ni.
Now, how do śruti-s give rise to svara-s and actually what relation-
ship obtains between them? ‘K’ discusses this question thoroughly
and presents the following possible interpretations :
(i) Since svara as well as śruti have the sense of hearing as the
means of perception, in the absence of any perceptual
distinction, there is no categorical difference between the
two; which, therefore, stand in the relationship of the
general and the particular (i. e , in other words, they are
essentially identical).

1. From out of śruti-s, in the groups of four, three and two as
   already mentioned.
2. In other words, śruti-s in different combinations bring different
   svara-s into being. The verbal form ‘syuḥ’ is suggestive of a
   natural occurrence,
   Section 3 : Nāda, Śruti and Svara 131
   and niṣāda. Their another accepted nomenclature³ is ‘sa-ri-
   ga-ma-pa-dha-ni’. (23-24b)
   ( ii) Like the reflection of the face in the mirror, the svara-s are
   projected by the śruti-s, and present the relationship of
   appearance and Reality.
   (iii) Just as a ball of mud is said to be the material cause of an
   earthen pot made out of it, so also śruti-s form the material
   out of which svara-s are shaped. Thus, in this view, śruti and
   svara stand in the relationship of a material cause and effect.
   (iv ) As milk gets transformed into curd, so also the śruti-s are
   transformed into svara-s.
   ( v ) Just as a lamp manifests by its light the objects already exis-
   ting in darkness, so also the svara-s are manifested by
   the śruti-s.
   These views may be critically examined as under:
   ( i ) The first view does not hold good; for svara and śruti are
   two different concepts related in the spirit of the supporter
   and the supported, and cannot as such be identical. More-
   over, śruti and svara cannot be related as the general and
   the particular merely on account of the non-distinction in
   the mode of their perception, for ‘non-distinction’ cannot
   logically be confused with universality.
   ( ii) The second view is still less plausible, for if the svara-s are
   taken to be mere appearance with reference to śruti-s, they
   have no reality of their own, which is not the case in prac-
   tice. The svara-s are no less real than the śruti-s.
   (iii) It is contended by this view that śruti and svara are related
   as cause and effect. Though, svara follows śruti in the
   sequence of time, yet śruti cannot be considered to be the
   material cause of svara in the same way as a clod of mud
   can be said to be the material cause of the pot etc, because
   after the pot has come into being, the mud is no longer
   available to us apart from the pot. But, this does not hold
   good in this case; for, it will be untrue to say that apart
   from the svara, the śruti-s constituting the svara are not avai-
   lable. Since they are so available, the śruti-s cannot be
   taken as the material cause of the svara-s.
3. This is constituted in principle by the first letters of the full
   names and these names accordingly are their diminutive
   forms or abbreviated symbols.