व्यवहारमयूख (नीलकण्ठ भट्ट - पश्चिमी भारत की हिन्दू न्याय-संहिता एवं व्यवहार कोष)

124 VYAVAHĀRAMAYŪKHA [B. IV 5. 23-25
[M p.59 l.36-p. 60 l.21
After starting the topic of dvyāmuṣyāyaṇas (sons of two fathers)
with the words Now if sons whether adopted purchased or born of appo-
inted daughters (putrikā) become devoid of pravara (i e lose the pra-
vara and therefore the gotra they had by birth) on account of their being
accepted by another (as his) they become dvyāmuṣyāṇas as to what Kā-
tyāyana (then) says¹ if they (those who take dattaka &c) have no issue
born of their wives then these (sons dattaka purchased, putrikāputra)
shall take the estate and offer piṇḍa to them up to three ancestors and if
both (the person taking and the person giving) have no issue, they (the
dattaka, the purchased, the putrikāputra &c) shall offer (piṇḍa) to both,
in one and the same śrāddha he (the son adopted purchased &c) should
repeat both the giver and the taker after having separately intended (the
same piṇḍa for both) up to the third ancestor that has reference to the
dvyāmuṣyāyaṇa (and not to the simple adopted son), since* the opening
words are they become dvyāmuṣyāyaṇas Therefore the dvyāmuṣyā-
yaṇa, when the natural father or the adoptive father has no other son should
offer the piṇḍa to him and take the estate, but not when another son exists
when however both (the natural father and the adoptive father) have
aurasa (legitimate) sons he (the dvyāmuṣyāyaṇa) should give piṇḍa
to none (of the two fathers) and should take a fourth part of the share
that belongs to the aurasa son of the adopter since Vasiṣṭha (15 9)
says if after a son is taken in adoption an aurasa (son of the body) be
born he (the adopted son) shall be the recipient of a fourth share and
since Kātyāyana says
various ways. One division is into pārvaṇa and ekoddiṣṭa. Pārvaṇa śrāddha is one that
is offered on a parvan i. e. on amāvāsyā (new moon) full moon &c. It is performed with
special regard to three paternal ancestors with whom are associated the wives of the
three paternal ancestors and the three male ancestors of one's mother and their
wives also are invoked in this śrāddha. The ekoddiṣṭa is performed for a single
person. Sapiṇḍīkaraṇa is a rite performed for a deceased person at the end of a year from
death or on the 12th day from death whereby from being a preta he is raised to the
position of a pitṛ and shares the rice cakes along with the ancestors. The son of the
kevala dattaka, according to Nīlakaṇṭha is to offer in the pārvaṇa &c. piṇḍas to his father the
adopted man to the adopter alone (as his grandfather) and to the adopter's father but
not to the natural father (of the adopter) and the latter's father Similarly the grandson of
the kevaladattaka offers piṇḍas to his father (son of the man adopted) his grandfather
(the man adopted), and to his great-grandfather (the person adopting) but not to
the natural father of the man adopted, though the latter also is in a way a great-grandfather
1 This passage is variously read by Haradatta, Bhaṭṭoji and others. When offering
one piṇḍa, the dvyāmuṣyāyaṇa was to intend it both for the giver and the adopter whose names
he was to repeat, the second for the father of the giver and of the adopter and so on.
According to some writers two piṇḍas were to be offered to the giver and the adopter
separately two to their fathers and two to their grandfathers. Vide notes to V. M. pp. 120-121.
In a well known verse several means for arriving at the correct purport of a passage are
laid down viz. upakrama (opening words) and upasaṁhāra (concluding words)
abhyāsa (repetition) apūrvatā phala arthavāda and upapatti. Nīlakaṇṭha here relies
on the first means (upakrama).
P 116 (text)