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Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

啶むい啷嵿ぐ 啶�啶︵�� 啶�啷嵿ぐ啶灌�嵿ぎ啶溹え啷嵿ぎ啶距じ啷嵿く 啶�啷屶�炧�嵿�溹��啶�啶ㄠ�嵿ぇ啶ㄠ�氞た啶灌�嵿え啶苦い啶�啷� 啷�
啶むい啷嵿ぐ啶距じ啷嵿く 啶�啶距い啶� 啶膏ぞ啶掂た啶む�嵿ぐ啷� 啶�啶苦い啶� 啶む�嵿さ啶距�氞ぞ啶班�嵿�� 啶夃�氞�嵿く啶む�� 啷� 啷оキ啷� 啷�

tatra yad brahmajanm膩sya mau帽j墨bandhanacihnitam |
tatr膩sya m膩t膩 s膩vitr墨 pit膩 tv膩c膩rya ucyate || 170 ||

Among these, at that Brahmic birth which is. marked by the tying of the girdle, the 厂腻惫颈迟谤墨 has been declared to be his 鈥淢other,鈥� and the Teacher his 鈥淔ather.鈥濃��(170)

 

Medh膩tithi鈥檚 commentary (尘补苍耻产丑腻峁�y补):

鈥�Among these鈥欌�攁bove-mentioned births;鈥攖hat which is 鈥�Brahmic birth鈥欌�攊 .e., U panayana鈥斺��which is marked by the tying of the girdle,鈥欌赌攚hich is symbolised by the tying of the girdle made of 惭耻帽箩补-驳谤补蝉蝉; at this 鈥�厂腻惫颈迟谤墨 is his mother,鈥欌赌�i.e., it becomes accomplished by the expounding of the 厂腻惫颈迟谤墨-mantra. This shows that in the whole Upanayana ceremony, the expounding of the 厂腻惫颈迟谤墨 is the most important factor; it is for this purpose that the child is 鈥榖rought near鈥� (耻辫补-苍墨测补迟别). 鈥�The Teacher is his father.鈥�

Birth is always brought about by the Father and Mother; hence metaphorically the Teacher and the 厂腻惫颈迟谤墨 hare, been described as 鈥榝ather鈥� and 鈥榤other.鈥欌��(170)

The Upanayana has been described as 鈥�marked by the tying of the Girdle鈥�; and this might be understood to mean that it is on acoount of tying the girdle that the Teacher is to be honoured like the father; hence the next verse is added

 

Explanatory notes by Ganganath Jha

This verse is quoted in 痴墨谤补尘颈迟谤辞诲补测补 (Sa峁僺k膩ra, p. 335), as laying down that the Upanayana constitutes the 鈥�brahmajanma,鈥� 鈥榖rahmic鈥� or 鈥榁edic鈥� 鈥榖irth.鈥� The compound 鈥�brahmajanma鈥� is expounded as 鈥�brahma峁嚹� vedena 驳腻测补迟谤墨r奴pe峁嘺 janma iva,鈥欌赌攊. e. the rite which is like birth, through the Brahman or Veda, in the form of 骋腻测补迟峁浤�;鈥�i.e. it is a rejuvenation brought about by the sanctificatory rite. The idea of this being a 鈥榖irth鈥� has been spoken of in the 艢谤耻迟颈 also鈥斺��G膩yatry膩-br膩hma峁嘺mas峁沯at t峁涐梗峁璾bh膩 r膩janyam jagaty膩 vai艣yam na kenachicchandas膩 艣奴dram鈥擳hat the term 鈥�brahma鈥� (in the compound 鈥�brahmajanma鈥�) does not stand for the whole Veda is made clear by the qualification 鈥�尘补耻帽箩墨产补苍诲丑补苍补-肠丑颈丑苍颈迟补尘,鈥� 鈥榤arked by the tying of the girdle鈥攖his tying of the girdle being done immediately after the imparting of the 骋腻测补迟谤墨, and not after the whole Veda has been taught It goes on to add that this same fact has been stated by Medh膩tithi negatively, in the passage 鈥�tay膩hi anuktay膩 tanna ni峁�pannam bhavati, (until the 骋腻测补迟谤墨 has been imparted, the Upanayana is not accomplished). [This passage occurs on p. 153, 1. 22 of Medh膩tithi, where however the reading found is 迟补苍苍颈峁�p补苍苍补尘产丑补惫补迟颈 鈥業t becomes accomplished by the expounding of the 驳腻测补迟谤墨鈥� (Translation, p. 459); which is a positive, and not a negative, assertion, though the meaning is the same in both cases].鈥擳he conclusion therefore is that the name 鈥�Upanayana鈥� pertains to the imparting of the G膩yatri-mantra.

It is quoted in 厂尘峁泃颈肠补苍诲谤颈办腻 (Sa峁僺k膩ra, p. 59) as supplying the reason for regarding Upanayana as a second 鈥榖irth.鈥�

 

Comparative notes by various authors

Va艣i峁ａ弓ha (2.4),
Vi峁ａ箛u (28.37),
鈥�(reproduce the second half of Manu).

艢谤耻迟颈 (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 335).鈥斺�榃ith the 骋腻测补迟谤墨, he created the Br膩hma峁嘺; with the Tri峁ａ弓up, the K峁�atriya; with the Jagat墨, the Vai艣ya; and the 艢奴dra without any Vedic verse.鈥�

Gautama (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 335).鈥斺�楾his is his second birth, whereat the 厂腻惫颈迟谤墨 is the mother, and the Teacher the father