Mimamsasutra 42.2.8-3

42.2.8-3

brūmaḥ- āmnātayorbṛhatīpaṅktyoreva kakubgrathanāyā| tathā hi- ’abhi tvāśūra’- ityevā bṛhatī prathamā stotrīyā| tasyāmavikṛtāyāmeva rathaṃtaraṃ gātavyam| tatastasyāmṛci caturthaṃ pādaṃ punarupādāyottarasyāḥ paṅkteḥ pūrvārdhena saha grathanīyam| seyamaṣṭāviṃśatyakṣarā tripadā dvitīyā stotrīyā| sā caikā kakupsaṃpadyate| tasyāṃ ca kakubhi caramaṃ pādaṃ paṅktyuttarārdhena saha pragrathya tṛtīyā stotrīyā kartavyā, sā ca dvitīyā kakupsaṃpadyate| anena pragrathanaprakāreṇa dvayoṛcorāmnātayostṛcaniṣpatternāstyukto vacanavirodhaḥ| asmingrathane ’punaḥ padā’ iti śrautoktirliṅgam| tathā ca śrūyate- ’eṣā vai pratiṣṭhitā bṛhatī yā punaḥpadā| tadyatpadaṃ punarārabhate| tasmādvatso mātaramabhihiṃkaroti’ iti| ayamarthaḥ- ’yā bṛhatī punaḥpadā bhavati, saiṣā pratiṣṭhitā sthirā bhavati| padaṃ caturthaḥ pādaḥ| sa hyṛgantarasaṃpādanāya punaḥ paṭhyate| tataḥ sā bṛhatī punaḥpadā| seyabhṛgmātā| tasyāḥ pādovatsaḥ| tathā sati yasmādṛkcaturthapādamudgātā punarārabhate tasmāt- loke vatso mātaramabhilakṣya himiti śabdaṃ karoti’ iti| na kevalaṃ liṅgamātreṇa pragrathanam, kiṃtu- chandogānāṃ prasirḍīm̐tnślaṃṃ'pi te hyevaṃ smaranti- kākubhaḥ pragāthaḥ’ iti| kiṃca- pragāthaśabdārthaparyālocanenāpi grathanaṃ gamyate| prakarṣeṇa gānaṃ yatra sa pragāthaḥ| prakarṣo nāmā''mnātādṛkpāṭhādādhikyam| tacca pūrvoktanītyā pādābhyāsapuraḥsaramṛgantarasaṃpādanenopajāyate| tasmāt- notpattikakubhau grahītavye, kiṃ tarhi pragrathanena dve uttare kakubhau saṃpādya tāsu tisṛṣu rathaṃtaraṃ gātavyam | tathā bṛhadapi| evaṃ sati paṅkteḥ pāṭhaḥ sārtho bhavati| na ca- evaṃ kakubutpattervaiyarthyam- iti śaṅkanīyam| vācaḥ stobhe tadupayogāt| tasmāt- na kā'pi pragrathane'nupapattiḥ ||

We reply: The two kakubhs are formed by intertwining the two handed-down verses, the bṛhatī and the paṅkti. For instance: The bṛhatī ‘abhi tvā śūra’ is the first stotra-verse. The Rathaṃtara is to be sung on that without any modification. Then, taking up the fourth quarter in that verse again, it should be intertwined with the first half of the following paṅkti. This twenty-eight-syllable, three-quarter verse is the second stotra-verse, and that constitutes one kakubh. And in that kakubh, having intertwined the final quarter with the second half of the paṅkti, the third stotra-verse should be formed, and that constitutes the second kakubh. By this method of intertwining, since a triplet is produced from the two handed-down verses, there is no aforementioned contradiction of the Vedic statement. In this intertwining, the Vedic expression ‘punaḥpadā’ (‘having a repeated quarter’) is an indicatory mark. And so it is stated in śruti: ‘This indeed is an established bṛhatī which has a repeated quarter. Because it begins the quarter again, therefore the calf makes the sound "hiṃ" toward its mother.’ The meaning is: ‘That bṛhatī which has a repeated quarter, this is established, firm. The “quarter” is the fourth quarter. For it is recited again in order to produce another verse. Hence that bṛhatī has a repeated quarter. This verse is the mother; its quarter is the calf. That being so, because the Udgātṛ begins the fourth quarter of the verse again, therefore in ordinary life the calf makes the sound "hiṃ" towards its mother.’ The intertwining is not based on an indicatory mark alone; rather, there is also the well-known usage of the Sāmavedins, for they remember it thus: ‘The kakubh-pragātha.’ Moreover, even by examining the meaning of the word pragātha, intertwining is understood. That wherein there is singing with excellence (prakarṣeṇa) is a pragātha. ‘Excellence’ means an excess over the recited text of the handed-down verse. And that arises, according to the aforementioned rule, by producing another verse through repetition of a quarter. Therefore, two original kakubhs are not to be taken; rather, having produced the two subsequent kakubhs by intertwining, the Rathaṃtara should be sung on those three [verses]. So also the Bṛhat. That being so, the reading of the paṅkti becomes meaningful. Nor should it be doubted that the original production of kakubhs would thus be futile, because it is useful in the stobha of speech. Therefore, there is no flaw whatsoever in intertwining.