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The ‘series’ spoken of above would imply that like the ‘Birth-rite’ and the other ceremonies, the ‘Initiatory ceremony’ also should be performed for females; with a view to preclude this idea, the Text adds —

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 926); — in Madanapārijāta (p. 362), where āvṛt is explained as jātakarmādikriyā; and yathākramam is to taken to mean that there should ho no deviation from the exact order of sequence — such deviation necessitating expiation; — in Nirṇayasindhu (p. 188); — and in Aparārka (p. 30), which explains āvṛt as ‘kriyā’, act, rite; — ‘aśeṣtaḥ’ as along with all details’, and ‘yathākramam’ as meaning that the order of the sacraments should not be disturbed or else the Sarvaprāyaścitta has to be performed.’

It is quoted in Vīramitrodaya (Saṃskāra, at several places, on pages 194, 255, 278, 317 and 403). On p. 194, ‘āvṛt’ is explained as jātakarmādikriyā; and on the term ‘amantrikā’ it is added that what this interdicts is the use of only those mantras that pertain to the primary acts of eating butter, honey and the rest, and not the use of the subsidiary mantras; and this conclusion is in accordance with the principle enunciated in Mīmāṃsā Sutra 3.8. 34-35, where it is declared that the qualification of upāṃśutva (silence) pertains to only the primary rite of the ‘Ātharvaṇa Iṣṭis’ and not to the subsidiary ones. — On p. 255 the verse is quoted in support of the view that the rite of Niṣkramaṇa, is to be performed in the case of the female baby also. — Similarly on p. 278, it is quoted to show that the rite of ‘Annprāśana’ should be performed for the female baby. — On p. 317, it is made to justify performance of the rite of ‘Tonsure’ for girls. — On page 403, it is quoted as laying down the performance of all the sacraments — beginning from the Jātakarma and ending with the Keśānta; whereby it is concluded that the Upanayaṇa also, for girls is to be done ‘without mantras’; another view is noted, whereby the pronoun ‘this ‘iyam in Manu’s text is taken as standing only for the first five sacraments, ending with Tonsure, so that Upanayaṇa and Keśānta become excluded from the category. But this view is rejected; and in answer to the argument that “in view of the declaration in the following verse that for women Marriage constitutes Upanayaṇa, the pronoun ‘iyam’ in the present verse must exclude Upanayaṇa — it is pointed out that all that the next verse means is that in the case of a person following the opinion of another Smṛti and not performing the Upanayana for his girl, — Marriage should be regarded as constituting her Upanayana; and not that in all cases Marriage should take the place of Upanayana. The conclusion is stated thus: — There are two kinds of girls — ‘Brahmavādinī’ and ‘Sodyovodhū’; — for the former there is Upanayana, in the eighth year, vedic study, and ‘return’ (completion of Vedic study) before puberty, — and marriage also before puberty; while for the Sodyovodhū, there is Upanayana at the time of marriage, followed by immediate ‘completion of study,’ which is followed immediately by Marriage. But from the assertion in certain Smṛtis that there used to be Upanayana for women in a ‘previous cycle,’ it seems that in the present cycle, it is not to be performed. (Bee note on the next verse).

The above note regarding the two kinds of women is based on a passage in Hārīta Smṛti (quoted in Madanapārijātā, p. 37), which adds that all this refers to another cycle. The exact words of Hārīta mean as follows: — “There are two kinds of women — Brahmavādinī and Sadyovadhū; for the former, there are Upanayana, fire-laying, vedic study in the house itself and also alms-begging; while for the latter, when the time of marriage arrives, Upanayana should be performed somehow and then marriage.”

This verse is quoted in Nṛsiṃhaprasāda (Saṃskāra, p. 400); — and in Smṛticandrikā (Saṃskāra, p. 00) which explains ‘āvṛt’ as meaning the Jātakarma and other rites, and adds that this implies that none of the rites is to be omitted for the women.

Comparative notes by various authors:

Viṣṇu-Smṛti, 27.13. — ‘The same rites for women are done without mantras.’

Yājñavalkya, 1.13. — ‘These rites for women are to be performed silently, but Marriage is to be with manteras.’

Āśvalāyana-Gṛhyasūtra, 15 (16.7) — 1.2. — ‘For the girl, the Āvṛta only’ [‘āvṛta’ standing for the Jātakarma and other rites],

Gobhila-Gṛhyasūtra (Vīramitrodaya-Samskāra, p. 191). — ‘For women, these rites are to be performed silently, but the Homa is to be done with mantras.’

Śaunaka (Do., p. 278). — ‘All this rite is to be performed for the girl, without mantras.’

Āśvalāyana-Smṛti (Do., p. 278). — ‘The rites beginning with the Jātakarma and ending with Tonsure are to be done for women, without mantras; but even in Tonsure, the Homa is to be done with mantras.’

VERSE 2.67

Section XV - Sacraments for Females

वैवाहिको विधिः स्त्रीणां संस्कारो वैदिकः स्मृतः ।
पतिसेवा गुरौ वासो गृहार्थोऽग्निपरिक्रिया ॥६७॥

vaivāhiko vidhiḥ strīṇāṃ saṃskāro vaidikaḥ smṛtaḥ |
patisevā gurau vāso gṛhārtho'gniparikriyā ||67||

For females the Rites of marriage have been ordained to be their ‘Vedic Sacrament,’ the serving of the husbands their ‘residence with the Teacher,’ and the household-duties their ‘tending of fire.’ — (67)

Medhātithi’s commentary (manubhāṣya):

The ceremony called ‘Upanaya,’ ‘Initiation,’ has been called ‘Vedic,’ because it is gone through for the purpose of studying the Veda. This ceremony, in the case of females, consists of the ‘Rites of marriage,’ — i.e., those rites that are accomplished by means of marriage. Thus, since ‘marriage’ has been prescribed for them in place of the ‘Initiation,’ the former has been described here as becoming the latter; and this can preclude the necessity of ‘Initiation’ only if the purposes of this latter were taken as served by the ‘marriage.’

Objection. — “Well, the Initiation may be excluded from women, but the study of the Veda and the keeping of the observances have still got to be performed.”

With a view to preclude these two also, the Text adds —

‘The serving of husband is their residence with the Teacher.’ When the woman serves — attends upon and reveres her husband, she does what is meant to bo accomplished by ‘Residence with the Teacher.’ The study of the Veda could be done by the woman only if she resided with the Teacher; and as there is no ‘Residence with the Teacher’ in her case, how can there be any studying of the Veda? ‘Household duties’; — all that she does in the course of her household work, — e.g., cooking, getting together of articles for household use, general supervision, and so forth, which are going to be described in discourse IX, ‘the husband should employ her in saving wealth &c., &c.’ (9.11). These household duties are for the woman what the ‘bringing of fuel’ in the morning and evening is for the Religious Student (male). The term ‘tending of fire’ stands for all the observances and vows that the student keeps.

By reason of the ‘Marriage’ having taken the place of the ‘Initiatory Ceremony’ (for women), it follows that, just as in the case of men, all the ordinances of Śruti and Smṛti and custom become binding upon him after the Initiatory Ceremony, before which they are free to do what they like, and are unfit for any religious duties, — so for women, there is freedom of action before Marriage, after which they become subject to the ordinances of Śrutis and Smṛtis.

Or, we may interpret the text as follows: — Marriage constitutes the Vedic Sacrament — i.e., TJpanayana — for females; even though marriage is not really the Upanayana, yet it is spoken of as such attributively. The question arising as to whence lies the similarity by virtue of which Marriage is spoken of as Upanayana, the text adds — ‘the serving of the husband &c., &c.’ — (67)

The next verse sums up the contents of the section —

Explanatory notes by Ganganath Jha:

‘Vaivāhikovidhiḥ’ — ‘Sacrament performed with Vedic texts’ (Nandana and Rāghavānanda); — ‘Sacrament for the purpose of learning the Veda’ (Medhātithi and Nārāyaṇa).

This verse has been quotçd in Gadādharapaddhati (Kālasāra, p. 220) to the effect that for women Marriage itself is Upanayana; — in Smṛticandrikā (Saṃskāra, p. 61), which notes that for women, ‘attending’ on husband takes the place of ‘service of the teacher,’ and ‘household duties’ take the place of ‘tending the fire,’ and that for girls also, before marriage, there are no restrictions regarding food and other tilings; — and in Vīramitrodaya (Saṃskāra, pp. 403-4), where it is discussed along with the preceding verse (see note on 66). This verse has been taken as excluding women from Upanayana, entirely. But the author points out that this is not right; and he sets forth his well-considered opinion at the end (see note on 66); and the present verse he takes only as laying down a substitute for the Upanayana in the case of those women who are not Brahmavādinīs.

Vīramitrodaya proceeds to explain the verse to mean that ‘vaidikaḥ saṃskāraḥ’ — ‘the sacrament which is gone through for the purpose of studying the Veda,’ — i. e., Upanayana — consists, in the case of women, in the ‘rites of marriage’; i. e., consecration brought about by the marriage-rites, as has been “declared’ by the ancients. It points out that such is the meaning of the verse with the words ‘Saṃskāro vaidikaḥ smṛtaḥ’ as read by Medhātithi; but Mitākṣarā and other works adopt the reading ‘aupanāyanikaḥ smṛtaḥ’ instead of ‘saṃskāro vaidikaḥ smṛtaḥ’, which means that marriage rites serve the purpose of Upanayana rite; so that marriage would be for women what Upanayana is for men.

This verse is quoted also in Madanapārijāta (p. 37), which also adopts the reading ‘aupanāyanikaḥ smṛtaḥ.’

Comparative notes by various authors:

Viṣṇu-Smṛti, 22.32. — ‘For women Marriage is the sacrament.’

Vìsmt-Smṛti, 27-15. — ‘The Marriage of women is with mantras.’

Yājñavalkya, 1.13. — ‘For women, Marriage is with mantras.’

Yama (Vīramitrodaya-Saṃskāra, p. 402). — ‘In former times, for girls also there was Upanayana, also the teaching of the Veda and the pronouncing of the Sāvitrī. But she should be taught by her father, uncle or brother, none else. For the girl, alms-begging is to be done in her own home; and she should avoid the skin, the rags and also matted locks.’

VERSE 2.68

Section XV - Sacraments for Females

एष प्रोक्तो द्विजातीनामौपनायनिको विधिः ।
उत्पत्तिव्यञ्जकः पुण्यः कर्मयोगं निबोधत ॥६८॥

eṣa prokto dvijātīnāmaupanāyaniko vidhiḥ |
utpattivyañjakaḥ puṇyaḥ karmayogaṃ nibodhata ||68||

Thus has been described the Initiatory Ceremony of twice-born men, — that which sanctifies them and marks their (real) birth. Learn now the duties to which they should apply themselves. — (68)

Medhātithi’s commentary (manubhāṣya):

So far we had the section dealing with the Initiatory Ceremony. All that has been said here pertains to that ceremony.

“Well, if so, then the Keśānta (spoken of in 65) would also pertain to the Initiation.”

Not so, as that sacrament has been laid down as to be performed at its own time, which comes long after the

Initiatory Ceremony has been finished. So that, even though it is mentioned in the same context, it becomes connected with other rites by virtue of the force of syntactical connection. Thus it is that some people regard the Keśānta as to be done after the Final Bath (to say nothing of the Initiation).

The term ‘aupanāyanika’ means pertaining to the Upa nayana, the initial vowel being prolonged, as in other cases explained before.

‘Birth’ — being born from their parents; this is what is ‘marked’ — manifested, perfected — by the said ceremony; even though born, the boy, before Initiation, is as good as not born; as till then he is not entitled to any religious acts. Hence the ceremony is what ‘marks’ his birth.

‘Sanctifies’ — this has been already explained.

The duties with which the initiated boy becomes connected — to which he becomes entitled, — those that should be performed by the initiated bov — all these are going to be expounded; — these ‘now learn’ — (68)

Comparative notes by various authors:

Āpastamba-Dharmasūtra, 1.26.9-17. — ‘Those who are not Śūdras, whose acts are not defective, for them, Upanayana, Vedic study, Fire-laying are all effective; — the Upanayana is a Vedic sacrament for purposes of study: it is the best birth.’

Gautama-Dharmasūtra, 1.10. — ‘The Upanayana is the second birth for the Brāhmaṇa.’

VERSE 2.69 [General Duties of Twice-born Men]

Section XVI - General Duties of Twice-born Men

उपनीयं गुरुः शिष्यं शिक्षयेत्शौचमादितः ।
आचारमग्निकार्यं च सन्ध्यौपासनमेव च ॥६९॥

upanīyaṃ guruḥ śiṣyaṃ śikṣayetśaucamāditaḥ |
ācāramagnikāryaṃ ca sandhyaupāsanameva ca ||69||

Having initiated the pupil, the Teacher should, first of all, teach him cleanliness, right behaviour, firetending and also the twilight-devotions. — (69)

Medhātithi’s commentary (manubhāṣya):

‘Should teach’ — should make him learn.

‘First of all’; — this does not mean that Cleanliness should be taught before Right Behaviour and the rest; in fact, there is no order of sequence intended among those mentioned here; all that the text is going to lay down is that after the Initiation there should he the teaching of the observances; and after the pupil has been instructed regarding the observances, he should proceed with the study of the Veda. Hence if the text meant that the boy should be taught Fire-kindling and the Twilight-Devotions before being taught the observances, it would be laying down for him the reciting of mantras not prescribed anywhere else, — because each of the two acts mentioned is performed with mantras. As for ‘cleanliness,’ there can be no fixed time for it; and it must be taught on the very day on which the boy has been initiated. So also ‘Right Behaviour.’ For these reasons it is clear that the phrase ‘first of all’ is meant to denote importance, and it does not mean that it is to be taught before everything else.

‘Cleanliness’ — stands for all those acts that begin with the washing of the private parts, once, &c., &c. (5. 136) and ending with the sipping of water.

‘Right Behaviour’ — rising to receive the Teacher and other superiors, offering them seat and saluting them.

‘Fire-tending’ — the kindling of fire, and supplying of fuel.

The devotion offered at twiligh, to the Sun, consists in meditating upon the form of the Sun. This is what is meant by the ‘Twilight-Devotions.’ Or, it may refer to what is going to be prescribed below, in verse 101.

This is what constitutes the ‘Duty relating to Observances.’ — (69)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vidhānapārijāta (p. 491).

Comparative notes by various authors:

Yājñavalkya, 1.15. — ‘The Teacher, having initiated the pupil, should teach him the Mahāvyāhṛtis and the Veda, and then instruct him regarding cleanliness and practices.’

Āśvalāyana-Gṛhyasūtra, 22.1. — ‘Having tied the girdle-zone and handed over the staff, he should instruct him regarding the duties of studentship, addressing him thus; — “Thou art a religious student, sip water, do your duty, sleep not during the day, under the guidance of your teacher study the Veda.”

Gautama-Dharmasūtra, 1.12; 3.5. — ‘He is a Teacher, because he expounds the Veda; — the student should remain under the Teacher.’

Āpastamba-Dharmasūtra, 1.1.9, 12, 14. — ‘Upanayana is the Vedic sacrament, for one who is seeking after knowledge; for that purpose one should seek an initiator who would belong to a noble family and be endowed with learning and self-control, — and under him one should remain till the completion of his study; — he is called Ācarya because be contributes to the accumulation (ācinoti) of Dharma.’

Arthaśāstra (p. 30). — ‘For the student, Vedic study, Fire-feeding, Bathing, Living on alms, Attending on the Teacher till death, and in his absence, on his son or on a fellow-student.’

VERSE 2.70 [Rules of Study]

Section XVII - Rules of Study

अध्येष्यमाणस्त्वाचान्तो यथाशास्त्रमुदङ्मुखः ।
ब्रह्माञ्जलिकृतोऽध्याप्यो लघुवासा जितैन्द्रियः ॥७०॥

adhyeṣyamāṇastvācānto yathāśāstramudaṅmukhaḥ |
brahmāñjalikṛto'dhyāpyo laghuvāsā jitaindriyaḥ ||70||

When about to study, he shall be taught with his face to the north, when he has sipped water according to law, has formed the Brahmāñjali (with his hands), wears light clothing and has the organs under full control. — (70)

Medhātithi’s commentary (manubhāṣya):

The Future ending (in ‘adhyīṣyamāṇaḥ’) denotes the immediate future; and means ‘when engaging in study,’ ‘when beginning to study,’ ‘when desiring to proceed with his study.’

‘He shall be taught, with hist face to the north.’ — Gautama (1.65) has laid down that ‘the pupil should face the east, while the Teacher faces the west.’

‘When he has sipped water according to law’ — refers to the rules prescribed above regarding the sipping of water.

The compound ‘brahmāñjalikṛtaḥ’ is to be expounded as ‘he by whom Brahmāñjali has been formed.’ the past participal adjective (‘kṛtaḥ’)being placed at the end, according to Pāṇini 2.2.37; — the present compound being analogous to such compounds as ‘āhitāgni’ and the like. Or, we may read ‘brahmāñjalikṛt.’

‘Wears light clothing’; — i.e., with clothes thoroughly washed; a thorough washing always makes the cloth ‘light’; hence ‘lightness’ indicates cleanliness. Or, ‘light clothing’ may be taken in its literal sense, the lightness of the clothing being meant to serve a visible purpose: if the boy were

Heavily clad in thick woolen clothes, he would not feel the strokes of the rope with which he would be struck when found to be inattentive, and not feeling the stroke, he would not study in the proper manner; and if the teacher, on this account, found it necessary to remove the cloth from the back (each time that the rope would be laid on the back), this would tire the teacher himself; and further, if the boy were struck with the rope on the naked body, he, would feel great pain.

‘One who has his organs under full control’; — i.e., one who has fully subdued all bis organs, both external and internal. The sense is that he should not turn his eyes this way and that, should not listen to anything and everything that may be talked of, he should devote all his attention to his own study. — (70)

Explanatory notes by Ganganath Jha:

‘Laghuvāsāḥ’ — Lightly cothed, — clothed with washed, and hence light, dress’ (Medhātithi); — ‘with clean clothes (Kullūka); — ‘clothed in dress which is not gorgeous, i. e. which is less valuable than the Teacher’s’ (Rāghavānanda).

This verse is quoted in Vidhānapārijāta, (p. 521); in Madanapārijāta (p. 99); — and in Vīramitrodaya (Saṃskāra, p. 523), which having adopted the reading prā?listu kṛtāpośo for ???likṛto'dhvāpyo explains that the presence of the two words ‘āchāntaḥ’ and ‘kṛtāpośo’ — both of which denote ācamana — makes it clear that the ācamana is to be done twice.

Burnell refers to Ch. XV of Prātiśākhya of the Ṛgveda.

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 136), which notes that this ‘ācamana’ forms part of the act of Reading; — in Saṃskāramayūkha (p. 50) which has the same note; — in Saṃskāraratnamālā (p. 315); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 47a).

Comparative notes by various authors:

Kāmandaka (2. 22-23). — ‘The duties of the Religious Student are — to live in the house of his preceptor, to tend the sacred fires, to study the Veda and its auxiliaries, to observe vows, to perform ablutions three times, to beg alms, and live with the teacher all his life In the absence of the preceptor, he may live with the preceptor’s son, or with one of his fellow-students; — or if he likes, he may adopt another mode of life.’

Gautama-Dharmasūtra, 1. 52, 54, 60. — ‘Touching the organs with Kuśa-grass; — permitted by the teacher, he should sit to the right of the teacher, facing the East or the North; touching the teacher’s left foot, with his hand, be should address the request to the teacher, saving “Please sir, teach.”

Śaṅkha-Smṛti, 3. 5. — ‘Being permitted by the teacher, one should begin reading, adopting the Brahmāñjali attitude, respectfully looking on the teacher’s face.’

Laghu-Vyāsa (Vīramitrodaya-Saṃskāra, p. 524). — ‘He who reads a verse, or a half or a quarter of it, without the teacher’s permission, is a stealer of Veda, and falls into hell.’

VERSE 2.71

Section XVII - Rules of Study

ब्रह्मारम्भेऽवसाने च पादौ ग्राह्यौ गुरोः सदा ।
संहत्य हस्तावध्येयं स हि ब्रह्माञ्जलिः स्मृतः ॥७१॥

brahmārambhe'vasāne ca pādau grāhyau guroḥ sadā |
saṃhatya hastāvadhyeyaṃ sa hi brahmāñjaliḥ smṛtaḥ ||71||

At the beginning and at the end op the (study of) the Veda, the feet of the Teacher should always be clasped; and the veda should me studied with joined palms; this is what has been called the ‘Brahmāñjali.’ — (71)

Medhātithi’s commentary (manubhāṣya):

Though the term ‘brahma’ has many meanings, yet, in view of the fact of the present context bearing on ‘study,’ it is taken here as standing for the Veda.

‘At the beginning of the Veda’; — the Locative ending denotes occasion; and since the context bears upon ‘study,’ the beginning meant is that of the action of study; and the ‘beginning’ stands for the very first recitation by the person concerned. And it is at this first recitation that the Teacher’s feet are to be clasped. The term ‘beginning’ here cannot stand for the first letters of the Vedas — ‘agnimīle’ (Ṛgveda), ‘ikhe tvorje’ (Yajurveda), ‘agna āyāhi’ (Sāmaveda); because these opening words could never form the occasion (for the clasping of the feet); for the simple reason that (being parts of the eternal Veda) they are ever present; while it is only what is itself occasional (occurring only at certain times) that can be the occasion for anything. Hence what is meant is that — ‘when one is going to begin the study of the Veda, he should clasp the Teacher’s feet, and having done that he should recite the words of the Veda and it does not mean that he should clasp the Teacher’s feet every time that he may study the Veda.

“The first moment of the act is what is called its ‘beginning’; and it is this beginning that is spoken of as the occasion. Now it is only what is existent that can form the occasion for anything; e.g., when living existence is regarded as the occasion for the performance of Agnihotra, it is the existence that is present. It is true that in some cases, the burning of the house and such other past events also are spoken of as the occasion for certain acts; but in these cases we accept them as such because that is what is actually prescribed. In the present instance however, the ‘beginning of study’ and ‘clasping of the feet’ should be regarded as simultaneous.”

Our answer to the above is as follows: — What is called ‘beginning’ here is the making up of one’s mind to study, and not the first moment of the act. The Boy makes up his mind to study as soon as the Teacher addresses to him the words ‘now read’; so that it is after this that the feet are to be clasped. This is intended to be the propitiation of the Teacher who is going to bestow a favour. Just as in the ordinary world, when a person is going to bestow a favour upon another, the latte? welcomes him with the words — ‘it is through you that I have been saved from this sin.’

This clasping of the feet is meant to embody the speechless request — ‘we are ready to proceed with our study’; for the Teacher is never to be directed with the words ‘now teach us.’ All that is to be done is that the Boy should approach him (and clasp his feet), with a view to remind him that it is time for study, and it is only after this approaching has been done, that the words of the Veda should begin to he recited.

Further, in view of the rule that ‘one should study the Veda with joined palms,’ if the boy were to study (with joined palms), he would he transgressing the rule regarding the damping of feet (if the study and the were meant to he simultaneous) [for one who would have his hands joined could not clasp the feet].

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