[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Philosophy](https://indike.org/pramana/in.darsana) › [Exegesis of the Vedic ritual (Pūrvamīmāṃsā)](https://indike.org/pramana/in.darsana.mimamsa) › [Mīmāṃsāsūtra](https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra) › [Jaiminiyanyayamala](https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra!nyayamala) › 42.2.8-2 # Mimamsasutra 42.2.8-2 Jaiminīyanyāyamālā 42.2.8-2 - **Language:** Sanskrit ### [42.2.8-2](https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra!nyayamala.42.2.8-2) ṣaṣṭhādhikaraṇe (bṛhṛtīpaṅkyoreva pragāthena rathaṃtarasya gānasādhakaṃ) prathamavarṇakamāracayati- rathaṃtare kakubgrāhyā grathyā vā''dyo'rthavattvataḥ| punaḥ padāprasirḍīm̐tnślaṃṃderantyo'thoṃ'nyatra vīkṣyatām || > In the sixth topical section, he arranges the first interpretation (establishing the singing of the Rathaṃtara by means of a pragātha in a Bṛhatī and a Paṅkti only): / In the Rathaṃtara, is a Kakubh verse to be taken, or is it to be intertwined? The former \[is correct\] because of having a purpose; / the latter, because repeating a word is not established; moreover, let it be seen elsewhere. > — English (machine translation) (machine translation) ### [42.2.8-2.p1](https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra!nyayamala.42.2.8-2.p1) idamāmnāyate- ’na vai bṛhadrathaṃtaramekacchando yattayoḥ pūrvā bṛhatī, kakumāvuttare’ iti| ayamarthaḥ- ’bṛhadrathaṃtaraṃ tadetatsāmadvayamitarasāmavadekacchandaskaṃ na bhavati| yasmātkāraṇāt- tayobṛhadrathaṃtarasāmnorāśrayabhūtāsvṛkṣu pūrvā bṛhatīchandatkā| uttare tu dve kacau kakupchandaske| itareṣāṃ vāmadevyādisāmnāmāśraye tṛce'vastitāstistra ṛca ekacchandaskā uttarāgrantha āmnātāḥ, saṃśaravileśaparihārāya > This is handed down: “Verily, the Bṛhat and the Rathaṃtara do not have a single metre, because of the two, the prior verse is a Bṛhatī, and the two subsequent verses are Kakubh verses.” The meaning is: “The Bṛhat and the Rathaṃtara, these two chants, do not have a single metre like other chants. For the reason that, among the verses that serve as supports for those two chants, the Bṛhat and the Rathaṃtara, the prior verse has the Bṛhatī metre, while the two subsequent verses have the Kakubh metre.” In the triplet that serves as the support of other chants such as the Vāmadevya, the three verses present are handed down in the Uttarā text as having a single metre, in order to avoid destruction and deficiency. > — English (machine translation) (machine translation) ### [42.2.8-2.p2](https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra!nyayamala.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— > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra!nyayamala~en-mt.42.2.8-2) — English, machine translation ## Linked texts (1) - [Mīmāṃsāsūtra](https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra.9.2.28) — Jaimini, Sanskrit --- Source: [https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra!nyayamala.42.2.8-2](https://indike.org/pramana/in.darsana.mimamsa.mimamsasutra!nyayamala.42.2.8-2) · Pramāṇa