V YAVASTHA{-IDARPAN A. 940 (e) ‘Mot a prohibited relation,” that is, - 爆 921. The boy with whose mother the adopter was not prohibited to contract a marriage, or to have carnal knowledge of, is eligible for adoption.” (“Having taken him by both hands, with the recitation of the prayer, commencing, Devasyatwa, &c.; having inaudibly repeated the mystical invocation—'Angédangāt, &c.t;' having kissed the sorhead of the child; having adorned with clothes, and so forth, the boy bearing the reflection of a son:”)—D. Ch. Sect. II. § 7. D. Mim. Sect. W. § 15. “Reflection of a son.]”—The resemblance of a son, or in other words,-the capability been begotten, by the adopter, through appointment, and so forth.-D. Ch. Sect. II. § 8, “The reflection of a son.]”—The resemblance of a son, and that is, the capability to have sprung from (the adopter) himself, through an appointment (to raise issue on another's wife, ) and so forth. In the same mannel as in the text, of Grifiya-parishishta, on marriage, prohibited connection, in the case of marriage, is excepted; so, in the case in question, (one, who, if begotten by the adopter, would have been the son of ) a prohibited connection, must be czcepted ; in other words, a person is to be adopted, of whose mother the adopter might have carnal knowledge.—Now, prohibited connection is the unfitness ( of the son proposed to be adopted) to have been begotten by the individual himself, through appointment (to raise issue on the wife of anothéo.)—The mutual relation between a couple, being analogous to the one being the father or mother of the other, connection is forbidden: as for instance,—the daughter of the wife's sister, and the sister of the paternal uncle's wife. The meaning of the text is this, where the relation of the couple, that is, of the bride and bridegroom, bears analogy to that of father or mother: if the bridegroom be, as it were, father of the bride, or the bride stand in the light of mother to the bridegroom, such a marriage is a prohibited connection.—D, Mím. Seet, W. § 16, 20, 18, 19. 522. Accordingly, the brother, paternal and maternal uncles, daughter's son, and sister's son, are excluded.”—Ibid. § 17. For, they bear not resemblance to a son.—lbid. The above rule is not however applicable to the Shādras,”—because, having relation
- That the party adopted should neither be the only nor the eldest son, (but see ante p. 924, ) nor an elder relation, such as the paternal or the maternal uncle; that he should be of the same tribe as the adopting party; that he should not be the son of one whom the adopter could not have married, such as sister's son or daughter's son. This last rule, however, applies only to the three superior classen, and does not extend to Shitdras–Macn. H. L. vol. I. pp. 66, 67. Sue Str. H. L. vol. I. p. 71, & seq.
The first and fundamental principle is, that the person proposed to be adopted be one, who, by a legal marriage with his mother, might have been the legitimate son of the adopter. By the operation of this rule, a sister's son, and the offspring of other females, whom the adopter could not have евроuxed, and one of a different class, are excluded from aloption. In the present age, marriage with one unequal in «las in prohibited.--Sutherland's Synopsis, Head second, § l. - f See ante, p. 82, moti. 63 Wyawasthâ, Authority. V y avasthá, stratori, x+tion. to
