Mimamsasutra 42.2.8-2.p2

42.2.8-2.p2

’samāsu gāyet’ iti nyāyena nirṇītāśca| iha tu vācanikaṃ viṣamacchandaskāsu gānam’- iti| tatra rathaṃtarasyā''śrayatayā tṛco cottarāgranthe samāmnātaḥ| kiṃ tarhi, pragāthastadāśrayatvenā''mnātaḥ| sa ca dvābhyāmṛgbhyāṃ niṣpannatvānna tṛco bhavati| tayośca dvayoṛcoḥ- ’abhi tvā śūra’ - ityeṣā prathamā, sā ca bṛhatī| ’na tvā vā anyo divyaḥ- ’ityeṣā dvitīyā, sā ca paṅkiṃcchandaskā| tathā sati tāṃ paṅktimapanīya tasyāḥ sthāne dāśatayīgate dve utpattiṃkakubhāvṛcau grahītaṣye| kutaḥ| arthavattvāt| udāhṛtena ’kakubhāvuttare’ iti vākyena rathaṃtarasāmna āśrayatvena kakubherviniyujyamānayoḥ kakuvutpattirarthavatī bhavati| anyathā vaiyarthyaṃ syāt| kiṃca- āmnātāyā ekasyāḥ paṅkteḥ svīkāre satyṛcordvayoreva lābhāt ’ekaṃ sāma tṛce kriyate, stotrīyam’ iti vacanaṃ virudhyeta| tasmāt- rathaṃtarasāmni dve kakubhāvuttare grahītavye| ayameva nyāyo bṛhatsāmnyapi yojanīyaḥ| iti prāpte-

and are determined by the exegetical principle: ‘One should sing over [verses of] equal [meter].’ Here, however, singing over verses of unequal meter is based on direct statement.” In this context, a triplet is not handed down in the Uttarāgrantha as the support of the Rathaṃtara. What then? A pragātha is handed down as its support. And because that is formed from two verses, it is not a triplet. Among those two verses, the first is ‘abhi tvā śūra’, and that is a bṛhatī. The second is ‘na tvā vā anyo divyaḥ’, and that has the paṅkti meter. That being the case, having set aside that paṅkti, two verses which are original kakubhs found in the Daśatayī are to be taken in its place. Why? Because of purposefulness. When the two kakubhs are applied as the support of the Rathaṃtara chant by the cited sentence ‘The subsequent two are kakubhs’, the original production of kakubhs becomes purposeful; otherwise, it would be futile. Moreover, if the single handed-down paṅkti were accepted, since only two verses would be obtained, the statement ‘A single chant is performed on a triplet of verses as a stotra-verse’ would be contradicted. Therefore, in the Rathaṃtara chant, two subsequent kakubhs must be taken. This same exegetical principle must also be applied to the Bṛhat chant. This prima facie view having been reached—