The Law Code of Yājñavalkya 1.3.6

1.3.6

aviplutabrahmacaryo 'skhalitabrahmacaryaḥ | lakṣaṇyāṃ bāhyābhyantaralakṣaṇair yuktāṃ | bāhyāni tanulomakeśadaśanām ityādīni (MDh 3.10) manunoktāni | ābhyantarāṇi aṣṭau piṇḍān kṛtvā (ĀśGṛ 1.5.5) ityādyāśvalāyanoktavidhinā jñātavyāni | striyaṃ napuṃsakatvanivṛttaye strītvena parīkṣitām | ananyapūrvikāṃ dānenopabhogena vā puruṣāntarāparigṛhītām | kāntāṃ kamanīyāṃ vodur manonayanānandakāriṇīm, yasyāṃ manaścakṣuṣor nirbandhas tasyām ṛddhiḥ ity āpastambasmaraṇāt (ĀpGṛ 1.3.21; BGṛ 2.3.9) | etac ca nyūnādhikāṅgādibāhyadoṣābhāve | asapiṇḍāṃ samāna ekaḥ piṇḍo deho yasyāḥ sā sapiṇḍā na sapiṇḍā asapiṇḍā tām | sapiṇḍatā ca ekaśarīrāvayavānvayena bhavati | tathāhi putrasya pitṛśarīrāvayavānvayena pitrā saha | evaṃ pitāmahādibhir api pitṛdvāreṇa taccharīrāvayavānvayāt | evaṃ mātṛśarīrāvayavānvayena mātrā | tathā mātāmahādibhir api mātṛdvāreṇa | tathā mātṛṣvasṛmātulādibhir api ekaśarīrāvayavānvayāt | tathā pitṛvyapitṛṣvasrādibhir api | tathā patyā saha patnyā ekaśarīrārambhakatayā | evaṃ bhrātṛbhāryāṇām api parasparam ekaśarīrārabdhaiḥ sahaikaśarīrārambhakatvena | evaṃ yatra yatra sapiṇḍaśabdaḥ tatra tatra sākṣāt paramparayā vā ekaśarīrāvayavānvayo veditavyaḥ | yady evaṃ mātāmahādīnām api

‘Without having broken his celibacy’ means one whose celibacy has not lapsed. ‘Auspicious’ means endowed with external and internal auspicious characteristics. External characteristics are those stated by Manu: 'having delicate body hair, head hair, and teeth' and so forth. Internal characteristics are to be known through the procedure stated by Āśvalāyana beginning with: 'having made eight lumps of earth.' ‘A woman’ means one examined for womanhood in order to rule out being an eunuch. ‘Who has belonged to no other before’ means not accepted by another man through gift or sexual enjoyment. ‘Lovely’ means pleasing, causing delight to the mind and eye of the bridegroom; for Āpastamba's traditional text states: 'Her with whom one's mind and eye are pleased, in her lies prosperity.' And this applies where there is an absence of external defects such as deficient or excessive limbs. ‘Not a sapiṇḍa’: one who has the same (samāna), that is, one (eka), body (piṇḍa) is a sapiṇḍa; she who is not a sapiṇḍa is an asapiṇḍā; [he should marry] her. And the condition of being a sapiṇḍa arises from the connection with parts of the same body. For instance, the son's connection with the father is through the connection with the parts of the father's body. Likewise with the paternal grandfather and others through the father, because of the connection with the parts of his body. Likewise with the mother through connection with the parts of the mother's body. Likewise with the maternal grandfather and others through the mother. So too with maternal aunts, maternal uncles, and others, through the connection with parts of the same body. Likewise with paternal uncles, paternal aunts, and others. So too the wife with the husband, because they initiate a single body [together in offspring]. Similarly, even wives of brothers with one another, because they produce a single body along with those who are produced from a single body. Thus, wherever the word ‘sapiṇḍa’ occurs, there connection with parts of a single body is to be understood, directly or indirectly. If that is so, then even for the maternal grandfather and others,