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

啶呧ぎ啶ㄠ�嵿い啷嵿ぐ啶苦�曕ぞ 啶む�� 啶曕ぞ啶班�嵿く啷堗く啶� 啶膏�嵿い啷嵿ぐ啷�啶｀ぞ啶�啶距さ啷冟う啶多�囙し啶む�� 啷�
啶膏�傕じ啷嵿�曕ぞ啶班ぞ啶班�嵿ぅ啶� 啶多ぐ啷�啶班じ啷嵿く 啶�啶ムぞ啶曕ぞ啶侧�� 啶�啶ムぞ啶曕�嵿ぐ啶�啶�啷� 啷� 啷�啷� 啷�

补尘补苍迟谤颈办腻 tu k膩ryaiya峁� str墨峁嚹乵膩v峁沝a艣e峁�ata岣� |
sa峁僺k膩r膩rtha峁� 艣ar墨rasya 测补迟丑腻k膩la峁� 测补迟丑腻kramam || 66 ||

For females, this whole series should be performed at the right time and in the proper order, for the purpose of sanctifying the body; but without the Vedic formulas鈥�(66)

 

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

鈥�This whole series鈥� should be done for females, without the recitation of Vedic formulas.鈥斺��Series鈥� stands for the entire body of sacraments, beginning with the 鈥楤irth-rites,鈥� along with all the acts that constitute their procedure.

鈥�For the purpose of sanctifying鈥欌赌�i.e., purifying This means that the purpose of the sacraments in the case of females that is the same as that in that of males.

鈥�At the proper time,鈥欌赌�i.e., without letting that time pass which has been prescribed for the several sacraments. The term 鈥�测补迟丑腻鈥� here signifies non-transgression, and hence, not signifying 鈥榮imilarity,鈥� it is compounded according to P膩峁噄ni 2.1.7.

The same explanation applies to the compound 鈥�测补迟丑腻-kramam鈥� also.

In as much as the text has distinctly asserted that it is only the reciting of Vedic formulas that may be omitted, there could be no idea of the sacraments (for females) being performed at a time, or in an order, other than the prescribed ones; so that the prohibition of other times and another order should be taken as merely describing what is already known, and as added only for the purpose of filling up the metre. All that is really meant by the text is that for females the sacraments should be performed without the Vedic formulas.

The 鈥榮eries鈥� spoken of above would imply that like the 鈥楤irth-rite鈥� and the other ceremonies, the 鈥業nitiatory ceremony鈥� also should be performed for females; with a view to preclude this idea, the Text adds鈥�

 

Explanatory notes by Ganganath Jha

This verse is quoted in 厂尘峁泃颈迟补迟迟惫补 (p. 926);鈥攊n 惭补诲补苍补辫腻谤颈箩腻迟补 (p. 362), where 腻惫峁泃 is explained as 箩腻迟补办补谤尘腻诲颈办谤颈测腻; and 测补迟丑腻kramam is to taken to mean that there should ho no deviation from the exact order of sequence鈥攕uch deviation necessitating expiation;鈥攊n 狈颈谤峁嘺测补蝉颈苍诲丑耻 (p. 188);鈥攁nd in 础辫补谤腻谤办补 (p. 30), which explains 腻惫峁泃 as 鈥�办谤颈测腻鈥�, act, rite;鈥斺��补艣别峁�t补岣�鈥� as along with all details鈥�, and 鈥�测补迟丑腻kramam鈥� as meaning that the order of the sacraments should not be disturbed or else the 厂补谤惫补辫谤腻测补艣肠颈迟迟补 has to be performed.鈥�

It is quoted in 痴墨谤补尘颈迟谤辞诲补测补 (Sa峁僺k膩ra, at several places, on pages 194, 255, 278, 317 and 403). On p. 194, 鈥樐灞贯箾t鈥� is explained as 箩腻迟补办补谤尘腻诲颈办谤颈测腻; and on the term 鈥�补尘补苍迟谤颈办腻鈥� 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 M墨m膩峁僺膩 Sutra 3.8. 34-35, where it is declared that the qualification of 耻辫腻峁兣泆迟惫补 (silence) pertains to only the primary rite of the 鈥�膧tharva峁嘺 I峁ａ弓is鈥� and not to the subsidiary ones.鈥擮n p. 255 the verse is quoted in support of the view that the rite of 狈颈峁�k谤补尘补峁嘺, is to be performed in the case of the female baby also.鈥擲imilarly on p. 278, it is quoted to show that the rite of 鈥�础苍苍辫谤腻艣补苍补鈥� should be performed for the female baby.鈥擮n p. 317, it is made to justify performance of the rite of 鈥楾onsure鈥� for girls.鈥擮n page 403, it is quoted as laying down the performance of all the sacraments鈥攂eginning from the 闯腻迟补办补谤尘补 and ending with the 碍别艣腻苍迟补; whereby it is concluded that the 鲍辫补苍补测补峁嘺 also, for girls is to be done 鈥榳ithout mantras鈥�; another view is noted, whereby the pronoun 鈥榯his 鈥�iyam in Manu鈥檚 text is taken as standing only for the first five sacraments, ending with Tonsure, so that 鲍辫补苍补测补峁嘺 and 碍别艣腻苍迟补 become excluded from the category. But this view is rejected; and in answer to the argument that 鈥渋n view of the declaration in the following verse that for women Marriage constitutes 鲍辫补苍补测补峁嘺, the pronoun 鈥�iyam鈥� in the present verse must exclude 鲍辫补苍补测补峁嘺鈥攊t is pointed out that all that the next verse means is that in the case of a person following the opinion of another Sm峁泃i and not performing the Upanayana for his girl,鈥擬arriage 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:鈥擳here are two kinds of girls鈥斺��叠谤补丑尘补惫腻诲颈苍墨鈥� and 鈥�厂辞诲测辞惫辞诲丑奴鈥�;鈥攆or the former there is Upanayana, in the eighth year, vedic study, and 鈥榬eturn鈥� (completion of Vedic study) before puberty,鈥攁nd marriage also before puberty; while for the 厂辞诲测辞惫辞诲丑奴, there is Upanayana at the time of marriage, followed by immediate 鈥榗ompletion of study,鈥� which is followed immediately by Marriage. But from the assertion in certain Sm峁泃is that there used to be Upanayana for women in a 鈥榩revious cycle,鈥� 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 H膩r墨ta Sm峁泃i (quoted in 惭补诲补苍补辫腻谤颈箩腻迟腻, p. 37), which adds that all this refers to another cycle. The exact words of H膩r墨ta mean as follows:鈥斺�淭here are two kinds of women鈥數�谤补丑尘补惫腻诲颈苍�� and Sadyovadh奴; 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.鈥�

This verse is quoted in 狈峁泂颈峁僪补辫谤补蝉腻诲补 (Sa峁僺k膩ra, p. 400);鈥攁nd in 厂尘峁泃颈肠补苍诲谤颈办腻 (Sa峁僺k膩ra, p. 00) which explains 鈥�腻惫峁泃鈥� as meaning the 闯腻迟补办补谤尘补 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

痴颈峁ａ箛耻-厂尘峁泃颈, 27.13.鈥斺�楾he same rites for women are done without mantras.鈥�

驰腻箩帽补惫补濒办测补, 1.13.鈥斺�楾hese rites for women are to be performed silently, but Marriage is to be with manteras.鈥�

膧艣惫补濒腻测补苍补-骋峁沨测补蝉奴迟谤补, 15 (16.7)鈥�1.2.鈥斺�楩or the girl, the 膧v峁泃a only鈥� [鈥樐灞贯箾ta鈥� standing for the 闯腻迟补办补谤尘补 and other rites],

骋辞产丑颈濒补-骋峁沨测补蝉奴迟谤补 (痴墨谤补尘颈迟谤辞诲补测补-Samsk膩ra, p. 191).鈥斺�楩or women, these rites are to be performed silently, but the Homa is to be done with mantras.鈥�

艢补耻苍补办补 (Do., p. 278).鈥斺�楢ll this rite is to be performed for the girl, without mantras.鈥�

膧艣惫补濒腻测补苍补-厂尘峁泃颈 (Do., p. 278).鈥斺�楾he rites beginning with the 闯腻迟补办补谤尘补 and ending with Tonsure are to be done for women, without mantras; but even in Tonsure, the Homa is to be done with mantras.鈥�