WYAWAS THA-DARPANA. 1020 This is the meaning of the text, according as the deceased adoptive fathers may be sons legitimate, adopted (absolutely,) or of two fathers: as many degrees as there may be of forefathers, three or six, with so many, let sons given, and the rest, associate them;--that is, connect by admixture of funeral cakes—Of the eases in question, where the adoptive fathers are real legitimate sons (the forefathers with whom their association is to be made,) are three, viz. the father, paternal grandfather, and great grandfather; where sons adopted absolutely, three, viz. their adoptive father, grandfather, and great grandsather; and where sons of two fathers, six, viz. their natural father and the other two, and their adoptive father and the other two. And thus it is intimated that those, who are the revered objects, contemplated at a párrana rite, performed by the adopted son himself, are the same at the sapindikarma ceremony also, celebrated, for the adopted son, by his own son; and the sons of an adopted son, should perform his oupindikarna, with his adopter and two out of the three forefathers of this latter. And in the samo manner, the grandsons of the adopted son should perform the same--that is, the association of their own fathers, by admixture of funeral cakes with (for 'tama' is used by Kirshnájini, in the sense of this preposition,) the adopted son, the adopter, and one out of the three forefathers of that person, viz. the father of the adopter. The fourth degree is excluded.—D. Ch. Seet. III. § 20, 12. “The sons given, purchased, and the rest, who are adopted from those of his own general family, by observance of forms acquire introduction into the family (of the adopter)-But the relation of tapinda, is not included.” The meaning is—sons given, and the rest, though adopted from those of his own general family, by the obscrvance of forms only, participate in the family (of the adopter.) But the relation of sapinda is not established in them : and such relation not obtaining in those belonging to the same general family, of course it cannot subsist in those of a different general fainily. As for this text of Vriddha Goutama, it is prohibitory of the relation of opinda extending to seven degrees, which might be inferred from analogy to the real legitimate son: or, it bars the impurity for ten days, and so forth, arising from the relation of sapinda. —But, it does not prohibit totally such relation, on account of the several texts, before cited—D, Ch. Sect. III, § 26. 561. But wherever the relation of sapinda is said to extend to three degrees, there the same must be understood to be applicable to the ceremony of sapindikarua, and not to marriage, in which such relation extends to the seventh degree in the family of the adoptive father, as well as in that of the natural father, and to the fifth degree in the family ofیthe adoptive mother, as well as in that of the natural mother. The relation of tapinda in huestion does not apply to marriage, but is an universal relation, of that denomination, predefined as extending to the seventh degree in the line of the father, and to the fifth in that of the maternal grandfather-Thus there is no inconsistency.—D, Ch. Sect, IV. $ 9. * rø 83 Wyavawthá. Authority.
