WYAVASTHA-DARPANA. | 0 || 6 also the father's brothers and sisters and the rest (by reason of consanguinity through the father;) the wife commencing to be of the same body with the husband, t bears the tapinda relation to the husband:) the brother and brother's wife likewise commencing reciprocally p be of the same body, are sapinda, by reason of springing from the same body, Thus wherever the word “sapinda' (is used, ) there consanguinity must be known to exist directly or indirectly.— Milákshará, Alekárkánda, Sans, pp. 5, 6. 553. The duyámushyāyana (son of two fathers) becomes a member of his adopter's family, continuing at the same time to belong to the gotra (race or general family) of his natural father; and his relation with the family of his natural mother also fully subsists, notwithstanding the creation of his relation with the family of his adoptive mother (a).” 554. The offspring of an aniya duyámushyāyana, however, do not belong to the two gotras, but only to the gotra of the natural father (of the diryámushyāyana.)? (a) Here by “adoptire mother' is meant the wife of the adopter, whether or not she joins him in the adoption or adopts a son by his authority; but, where there is more than one wife, there she, of them, who joins the husband in adopting a son, or adopts one under his permission, is really the adoptive mother, and no other wife of the adopter, because she having especially received the son in adoption, and thus being actually the adoptress of that son, another has no claim to be his adoptive mother, but only to be held as his stepmother. If, however, the adopter receive a son singly and not in conjunction with any wise, then all of his wives are cquaily the adoptive mothers of the adopted, because they, having commenced to be of the same body with their husband, become, as a mattor of course, the mothers of the son adopted by their husband. CLAUSE FIRST.—ON the SAPINDA RELATION or A Dattaka son.} 555. The dataka being the substitute for the legitimately begotten son (ourasa, ) the persons related to the adopter as sapinda, sakulya, samáudaka, and swa-gotra" bear respectively the same relations to the dataka; and the father, grandfather, and great-grandfather of his adoptive mother are related to him as sapindas. * 556. Where the son adopted was not originally a sapinda, there, in that case, exists between him and the families of his natural parents only the relation of sapinda by the body or through consanguinity, and there is created between him and the families of his adoptive parents the relation of sapinda through oblation-cakes.
- The adopted may retain filial relation to his natural father, in which case he is called diryāmsshyāyssa, or the son of two fathers.—Sutherland's Synopsis, Hzan Firrh.
- Boe ante, pp. 960–964. ኣ t See ante, pp. 784, Note.
$ The word pinda signifies either the body or a ball of rice, &c, presented to the manes of the deceased: the word sapiads therefore may denote either one consanguineally related or one connected through an oblation of snch funeral ball ór cake. See ante, pp. 283-283. M See ante, pp. 288-289. Wyavasthá Wyavasthá. g;
