VYAVASTHA-BARPANA 71.6 eonnubial intercourse.”-On account of the conjunctive particle and, in the above text of Manu, the construction thereof is, 'who is not connected as sapinda to his father (as well as mother;)—the term ‘father' is used to exclude (from marriage) a female related as sapinda to, and belonging to the general family (gotra) of the natural father also of an adopted son, although exclusively belonging to the race of his adoptive father. See Duttaka-chandrić, pp. 104, 195. Solapán; also says: “The term father (in the above text) is used to prohibit one who has two fathers (as kahulraja and the rest) to marry a girl belonging to the race (gotra) either of his natural or adóptive father, although he belongs to the race of his adoptive father alone.” “As many degrees as there may be of forefathers, with so many, their own forelathers, let sons given and the rest associate the deceased. In order, their sons with two forefathers, their grandsons with (saman) one, (should do) the same, The fourth degree is excluded. This (relation of sapinda) extends to three degrees.” According to this text of Kärsämäjini, it should not be argued that the relation of tapinda extends to three degrees, in the family of the natural făther, by consanguinity, and in that of the adopter, through connection of the oblation cake, because the relation of supinda in question does not apply to marriage, but is an universal relition of that denomination, predefined as extending to the seventh degree in the line of the father, and to the fifth in that of the natural maternal grandfather. Datta-chandričá, pp. 189 and 195. 鲇 哆 - By parity of reason,< . 143 A dataka son should not also marry a girl who is related as sapinda or sam&nodaka to the father of his adoptive or natural mother”. Because his (the dattaka son's) relationship with the family of his adoptive mother's father is created through connection of the oblation cake, and that with the family of his natural mother's father exists by consanguinity”. 404 in the text of Manu and shátálapa already cited, the term iwice-born is (specifically) inserted to exclude a shūdra from being bound to avoid marriage with a girl of the same gotra as he , but a shūdra is equally (with a man of any. other class) prohibited to marry a girl related as sapinda or samánoduka. 405 It being ordained that shūdras must avoid marrying girls related as sapindas, they must not marry girls within the seventh and fifth degrees as aforesaid. "For they also are includá amongst the upindas.
- * See Dattaka-chandriká, and Dattaka-minántá,
Vyavastha^ Reason, Wyawustha , Reason.
