yyavasodanpana. 1988.
- &
ಙgಣಿk sprung from such a primitive stock, to thee (ie seal of you, this (funeral rಳb down by the sea of the wife onsidered as a son of two
- , vol. Iff. a. 458,
Jayawātia dots also say:-"In the double set of oblations, it is indispensably necessary that the son should perform the riddle for the paternal line, not for the line of his maternal grandfaths, but it is simply reprehensible in one who performs the oráddha for the paternal ancestors, not to perform it also for the maternal grandfather and his progenitors: consequently, since the aréadia may be performed without noticing the maternal grandfather's line in a subor. dinate double set of oblations and the like, the tróddha for the maternal ancestors is not requisite to the completion of the obsequies performed in the dark fortnight of érwina. This observation of Raghunandana and others is accurate. Accordingly, a widow, though she may perform acts of religion without consent previously declared by her deceased lord, cannot (without such consent) adopt a son given; for the text of Washishtia declares: ‘let not a woman give or accept a son,” &c. But, if her husband have assented, she may adopt a son given, as a son of the wife (is raised up to a husband by his consent :) else it wuld have been expressed in the law, he shall not be the son of her husband unless (adopted) with the ossent of her lord, but shall be her own son, to perform her obsequies and take her inheritance, Asoo given is, therefore, the child, not of his adoptive mother, but of his adoptive father only: (See, Coleb, Dig. vol. Trf. pp. 288,384.) But these being at varianos with the paramount othorities above quoted, as well as the subjoined text cited in the commentary on the Dattaka-Chandriká—"Whoever performs the pārvasa máidía for his paternal ancestors, and does not perform it in honor of his mateual grandsires, eommits the sin of killing his father,”-and more expecially with his own dicta, are unworthy of respect. 584. The dwyámushyāyana is to perform the pirvana rāddha in honor of his both fathers and their ancestors. -
- - I. An sphorism of Sáskiyāyana propounds a distinction, in respect of the observances prestribedrfor the doyánsslyāyana: “Having duly performed the preparatory ceremonial, called aganoaga, where there may be a diversityof fathers, both, at each oblation.” Where there may be a diversity of fathers, at each oblation, both the natural father and the adopter, 'lets him celebrate.--as is understood.-D. Ch. Sect. III. § 7, 8, - **
II. (The adopted son) should perform two funeral reputs, or at one, them separately, he should designate, so each oblation, both the adoptive, and natural fathem; together with the two ancestors in immediate ascent above each. The text of a venerable winto-Rid. $ 9.
- * : f
III. Accordingly Hărits:-"Of these, in the first place, the tutelary saints of the natural father (* *** adopted on.). He hould perform two overal * of funeral oblations, ea&k coiiiìing df two, or designa* both, in •• (i) oblation (orona set;) his son—in his second, his grandson-in his third, (thould do the same.)-soo. § 11. " " ' -
- • * 87 *
Remark. Wysvasthi. Authority.
