Mimamsasutra 42.2.9-3

42.2.9-3

iti tṛtīyaṃ sūktam| tatra- triṣṭubhastistraḥ| pṛṣṭhastotreṣu- ’abhi tvā śūra’ iti- pragātharūpam| tatra-bṛhatīpaṅktyau| ’tarobhirvo vidadvasum’ iti pragātharūpaṃ caturtham| tatrāpi bṛhatīpaṅktyau| evamasminsavane sapta sūktāni| teṣu nava sāmāni geyāni| prathame- sūkte- gāyatram, āmahrīyavaṃ ceti dve sāmanī| dvitīye- rauravaṃ, yaudhājayaṃ ca| tṛtīye- auśanam| caturthe- rathaṃtaram| pañcame-vāmadevyam| ṣaṣṭhe-naudhasam| saptame-kāleyam| tatra- prathamasūktasya sāmadvayaniṣpattaye dvirāvṛttāvāśrayabhūtā ṛcaḥ ṣaḍgāyaśryo bhavanti| pañcamasūktagatā vāmadevyasāmāśrayabhūtāstistra ṛcaḥ saptadaśastomasirḍīm̐tnślaṃrthamāvartamānāḥ saptadaśa gāyatrya ityevaṃ militvā trayoviṃśatirgāyatryaḥ| ṣaṣṭhe sūkte bṛhatīpaṅktyoḥ pragrathanena bārhatastṛco bhavanti| tathā- saptame'pi| tatrobhayatra saptadaśastome sati catustriṃśadbṛhatyo bhavanti| caturthasūkte- rathaṃtarasāmārthaṃ pūrvavarṇakoktanītyā pragrathane sati dve kakubhāvuttare bhavataḥ| prathamā tu svataḥsiḍhḍhaṃ bṛhatī| tatra saptadaśastome kṛte pañca bṛhatyo dvādaśa kakubhaśca saṃpadyante| tasya ca stomavidhāyakaṃ brāhmaṇamevamāmnāyate- ’pañcabhyo hiṃkaroti sa tisṛbhiḥ, sa ekayā, sa ekayā pañcabhyo hiṃkaroti| sa ekayāḥ, sa tisṛbhi, sa ekayā| saptabhyo hiṃkaroti sa ekayā, sa tisṛbhiḥ sa tisṛbhiḥ’ iti| ayamarthaḥ- ’ekā svataḥsiḍhḍhaṃ bṛhatī, pragrathite dve kakubhau- ityevaṃvidhastṛcastribhiḥ paryāyairāvartanīyaḥ| prathame paryāye- trirbṛhatī gātavyā| sakṛtsakṛtkakubhau| dvitīye paryāyaṃ- sakṛdbṛhatī, trivāramanantarā kakup, sakṛdantyā kakup| tṛtīye paryāye- sakṛdbṛhatī, tristriḥ, trivāramanantarā kakup, sakṛdantyā kakup| tṛtīye prayāye- sakṛdbṛhatī, tristriḥ kakubhau, iti| hiṃkaroti hiṃkāropalakṣitaṃ gānaṃ kuryādityarthaḥ| tadeṣaṃ tṛtīyasūktavyatirikteṣu ṣaṭsu sūkteṣu trayoviṃśatirgāyatryaḥ, pañcacatvāriṃśadbṛhatyaḥ, dvādaśa kakubhaḥ saṃpannāḥ| tatra- kakubaṣṭāviṃśatyakṣarā| tasyāṃ ṣoḍaśākṣare gāyatrīpādadvaye yojite catuścatvāriṃśadakṣarā triṣṭupsaṃpadyate| anayā diśā dvādaśānāṃ kakubhāṃ triṣṭupsaṃpādanāya caturviṃśatirgāyatrīpādā yojanīyāḥ| tathā sati aṣṭau gāyatryo gatāḥ, pañcadaśa gāyatryo'vaśiṣyante| tāsāṃ pañcacatvāriṃśatpādāḥ| tāṃśca tāvatīṣu bṛhatīṣu saṃyojya triṣṭubhaḥ saṃpādanīyāḥ| tata etāḥ pañcacatvāriṃsatkakupsu niṣpannā dvādaśa tṛtīye sūkte svataḥsiḍhḍhaṃstistraḥ, ityevaṃ pragrathanapakṣe ṣaṣṭistriṣṭubha uttarāgranthe samāmnātā eva labhyante| utpattibṛhatyānayane tu prakaraṇāmnātānāṃ tāvatīnāmalābhātprakṛtahānāprakṛtaprakriye prasajyeyātām| tasmāt- ’triṣṭubhaḥ ṣaṣṭiḥ’ ityetadbṛhatīpragrantha(thana)sya liṅgam| pragrathamaprakārastvabhidhīyate- ’punānaḥ soma’- ityasyā bṛhatyāścaturthaṃ pādaṃ punarupādāya dvirabhyasya ’duhāna ūdhardivyam’ - ityetasyā viṣṭārapaṅkteḥ pūrvārdhena saṃyojayet| sā bṛhatī bhavati| etadīyaṃ caturthaṃ pādaṃ dvirabhyasyottarārdhena yojayet| sā'pi bṛhatī bhavati| tasmāt- yaudhājaya- rauravayorbṛhatyāvuttare grathanīye| evaṃ naudhasakāleyayorapi draṣṭavyam ||

— is the third hymn. There, there are three Triṣṭubh verses. Among the Pṛṣṭhastotras, [the hymn beginning with] 'abhi tvā śūra' is in the form of a pragātha. There, there are a Bṛhatī and a Paṅkti. The fourth [hymn], beginning with 'tarobhirvo vidadvasum', is also in the form of a pragātha. There too, there are a Bṛhatī and a Paṅkti. Thus, in this soma pressing, there are seven hymns. In them, nine Sāmans are to be sung. In the first hymn, there are two Sāmans, namely the Gāyatra and the Āmahīyava. In the second, the Raurava and the Yaudhājaya. In the third, the Auśana. In the fourth, the Rathaṃtara. In the fifth, the Vāmadevya. In the sixth, the Naudhasa. In the seventh, the Kāleya. There, for the execution of the two Sāmans of the first hymn, upon repeating it twice, the verses serving as the basis become six Gāyatrīs. The three verses belonging to the fifth hymn that serve as the basis for the Vāmadevya Sāman, being repeated for the sake of accomplishing the seventeenfold stoma, become seventeen Gāyatrīs; thus, combined, they make twenty-three Gāyatrīs. In the sixth hymn, by interweaving the Bṛhatī and the Paṅkti, there is a triplet of Bṛhatīs. Likewise also in the seventh. There, in both cases, when the stoma is seventeenfold, there are thirty-four Bṛhatīs. In the fourth hymn, for the sake of the Rathaṃtara Sāman, when interwoven in the manner stated in the previous formulation, the two subsequent verses become Kakubhs; but the first is an inherently complete Bṛhatī. There, when the seventeenfold stoma is made, five Bṛhatīs and twelve Kakubhs are produced. And the Brāhmaṇa enjoining its stoma is handed down as follows: 'From five he makes the hiṃ sound: he [sings] with three, he with one, he with one. From five he makes the hiṃ sound: he with one, he with three, he with one. From seven he makes the hiṃ sound: he with one, he with three, he with three.' The meaning is this: 'A triplet of this kind—consisting of one inherently complete Bṛhatī and two interwoven Kakubhs—is to be repeated in three turns. In the first turn, the Bṛhatī is to be sung thrice; the two Kakubhs once each. In the second turn, the Bṛhatī once, the immediately following Kakubh three times, the final Kakubh once. In the third turn, the Bṛhatī once, the two Kakubhs three times each.' 'He makes the hiṃ sound' means he should perform the singing marked by the hiṃ sound. Thus, in the six hymns apart from the third hymn, twenty-three Gāyatrīs, forty-five Bṛhatīs, and twelve Kakubhs are produced. There, a Kakubh has twenty-eight syllables. When two eight-syllable Gāyatrī quarters are added to it, a forty-four-syllable Triṣṭubh is produced. In this manner, to produce Triṣṭubhs from the twelve Kakubhs, twenty-four Gāyatrī quarters must be joined. That being so, eight Gāyatrīs are used up, and fifteen Gāyatrīs remain. They have forty-five quarters. And by joining them to that same number of Bṛhatīs, Triṣṭubhs are to be produced. Then, these forty-five, plus the twelve produced from the Kakubhs, plus the three inherently complete ones in the third hymn—thus on the view of interweaving, the sixty Triṣṭubhs are obtained solely as handed down in the subsequent book. If, on the other hand, an original Bṛhatī were brought in, then since so many would not be obtained from what is handed down in the textual section, there would result the abandonment of what is in the text and the introduction of what is not in the text. Therefore, the statement 'sixty Triṣṭubhs' is an indicatory mark for the interweaving of the Bṛhatī. The manner of interweaving, however, is explained: having taken again the fourth quarter of this Bṛhatī, 'punānaḥ soma', and having repeated it twice, one should join it with the first half of this Viṣṭārapaṅkti, 'duhāna ūdhardivyam'. That becomes a Bṛhatī. Having repeated its fourth quarter twice, one should join it with the second half. That too becomes a Bṛhatī. Therefore, for the Yaudhājaya and the Raurava, the two subsequent Bṛhatīs are to be interwoven. The same should be understood for the Naudhasa and the Kāleya.