Mimamsasutra 41.4.26-2.p1

41.4.26-2.p1

brāhmaṇena vihita irāśabdo na gātavyaḥ| kutaḥ| ’airam’ iti śabdena gīteranuktatvāt| pāṇinīyena ’vimuktādibhyo'ṇ’ (5|2|61) iti sūtreṇerāśabdādaṇpratyayo matvarthīyo vihitaḥ| tathā sati ’irāpadopetaṃ kṛtvā’ ityetāvānevārtho bhavati| yadi pragīterāpadasaṃbandharstaḍhḍhatena vivakṣyeta, tadānīmākāro yakāra īkāro re. ākāraścetyetaiḥ pañcabhirvarṇairniṣpannam- āyīrā- rūpaṃ gīyamānerāśabdaprātipadikaṃ bhavati| tādṛśātprātipadikātpāṇinīyena ’vṛḍhḍhaṃcchaḥ’ (4|2|114) iti sūtreṇa pratyayāntare sati ’āyīrīyaṃ kṛtvā’ iti brāhmaṇapāṭho bhavet | tasmāt- na geyam| iti prāpte-

The word ‘irā’ enjoined by the Brāhmaṇa should not be sung. Why? Because singing is not expressed by the word ‘airam’. By Pāṇini's sūtra, “vimuktādibhyo'ṇ” (5.2.61), the suffix aṇ is enjoined after the word ‘irā’ in the sense of possession. Such being the case, the meaning is merely: “having made [it] endowed with the word ‘irā’.” If the connection with the sung word ‘irā’ were intended by the secondary derivative suffix, then the nominal base of the sung word ‘irā’ would be produced by these five sounds, namely, the vowel ‘ā’, the semivowel ‘ya’, the long vowel ‘ī’, the consonant ‘r’, and the vowel ‘ā’, having the form ‘āyīrā’. After such a nominal base, when there is another suffix by Pāṇini's sūtra, “vṛddhācchaḥ” (4.2.114), the reading of the Brāhmaṇa would be: “having made it ‘āyīrīya’.” Therefore, it should not be sung. This being the proposal—