History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c26.170.2

v2.c26.170.2

It says that several writers hold that in the case of dattaka, sāpiṇḍya is to be observed for a lesser number of degrees (than seven or five) in both families.¹¹⁰⁵ The Saṁ. R. M. (p. 454) says that the limits of sāpiṇḍya spoken of as applying to an adopted person extend to his children also.¹¹⁰⁶ As the limits of sāpiṇḍya for marriage are very much narrowed down when marriage with one's maternal uncle's daughter or one's niece is allowed, on the other hand certain communities extend such limits too much. The Deśastha brāhmaṇas of the Mādhyandina śākhā in the Deccan do not marry a girl whose father's gotra is the same as the gotra of the bridegroom's maternal grandfather. Manu III. 5 lays down 'that girl who is not a sapiṇḍa of the mother (of the bridegroom) and who is not a sagotra of the father (of the bridegroom) is commended in the case of twice-born classes'. Many commentators and digests like Kullūka, the Madana-pārijāta (p. 132), the Dīpakalikā, the Udvāhatattva (p. 107) understand the word asagotrā (in Manu III. 5) after 'mātuḥ' also, and thus forbid marriage with a girl whose gotra is the same as that of one's mother (i. e. of one's maternal grandfather). Medhātithi¹¹⁰⁷ on Manu III. 5 quotes a text of Vasiṣṭha which prescribes the penance of cāndrāyaṇa for marrying a girl who has the same gotra as the bridegroom's mother (i. e. his mother's father) and abandonment of her. Haradatta on Āp. Dh. S. II. 5. 11. 16 quotes a similar verse from Śātātapa. Kullūka, the Sm. C.