History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.333
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.333
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v7.c93.333.1
Two other words require some explanation. They are '*ārādupakāraka*' and '*sannipatyopakāraka*'. In the 3rd chapter of the PMS the author deals ²⁰³⁷ with *śeṣa*, its definition and explains how to determine what things are called *śeṣa* and what are *śeṣin*. Kumārila sets out five definitions of the word *śeṣa*, discards four and accepts one, viz '*śeṣa*' is that which serves the purpose of another. Śabara comments that what serves to help another is called *śeṣa* and the other is called *śeṣin*. Śabara adds a qualification viz. that is *śeṣa* which is of very much help to another. Bādari holds that there are three groups of *śeṣa* viz *dravya* (materials for sacrifice such as rice-grains), *guṇa* (such as the reddish colour of the cow that is the price of the soma to be purchased), *samskāras* (purificatory acts such as the pounding of the grains in mortar and pestle which make the grains fit for turning them into puroḍāśa) Jaimini adds that rites (*karmāṇi*) like yāga, fruit or result (of *yāga*) are *śeṣa* as regards the performer and the performer is *śeṣa* with reference to the yāga. According to Bādari, *dravya*, *guṇa*, *saṁskāra* are always *śeṣa*, while according to the established conclusion, *yāga*, reward and performer (*yāga*, *phala* and *puruṣa*) may be according to circumstances either *śeṣa* or *śeṣin*.
v7.c93.333.2
After a long discussion the Tantravārtika sums up the discussion that *dravya*, *guṇa*, and *saṁskāra* are with reference to *yāga* invariably *śeṣa*, though they may be *śeṣin* with reference to their own constituent elements, while as regards *phala*, *yāga* and the performer they can be both *śeṣa* and *śeṣin* with reference to each other For example, in the Darśa-Pūrṇamāsa sacrifice there are various items, such as taking out handfuls of rice grains (for sacrifice), sprinkling water on them, pounding them; then certain acts are to be performed with reference to *ājya* (clarified butter) viz. purifying it with two blades of *kuśa* grass, melting it, also bringing a branch, starting the cows towards the meadows &c These auxiliaries are of two kinds, viz. (i) that are already accomplished, (ii) that are of the nature of actions. The first comprehend substances, number &c.; those that are of the nature of acts are two-fold viz. *sannipatyopakāraka* and *ārād-upakāraka*. In the Paurṇamāsī rite there are such auxiliaries as Prayājas, the Āghāras, the Ājyabhāgas. These are ārādupakāraka. Sannipatyopakārakas are also called sāmavāyika, or āśrayikarmāṇi; they are such as the pounding of grains, *prokṣaṇa* etc. The Ārādupakāraka are ²⁰³⁸ rites prescribed without being meant to do something about substances and are directly the *aṅgas* of the principal rite.
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These do not give rise to any *saṁskāra* (embellishment or making fit) in the substance meant to be offered in sacrifice, are helpful in producing the *paramāpūrva* that yields the fruit of the whole rite. They produce a subordinate *apūrva* of their own. They are directly aṅgas of the principal rite and are distinguished from sannipatyopakārakas, which are saṁskāraka (bring about some embellishment or fitness). The Sannipatyopakārakas are more powerful than Ārādupakārakas and therefore the Tantravārtika states the proposition that where it is possible to hold an act ²⁰³⁹ in a rite to be sannipatyopakāraka or sāmavāyika, it is not proper to regard it as ārādupakāraka. It is somewhat remarkable that Prof. Keith in his 'Karmamīmāṁsā' (p. 88) inverts the meaning of these two words. The explanation of *sannipatyopakāraka* in 'Prābhākara School' (by M. M. Jha) p. 181 also is rather obscure. The Ekādaśītattva (p. 97), while discussing the substitutes (*pratinidhis*) to be employed on Ekādaśī for ghee, for milk and honey (being milk-powder, curds and jaggery) quotes P. M. S. VI. 3.
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18 'na devatāgniśabdakriyam-anyārthasaṁyogāt', explains that in place of a prescribed *kriyā* like prayājas (that have an unseen or spiritual reward) there is to be no substitute, since what has an invisible result is ārādupakāraka, but in place of rice grains (that are the means of preparing *puroḍāśa*) a substitute may be employed, since the rice grains are sannipatyopakārakas and have a seen purpose viz. preparing puroḍāsa. Śaṅkarācārya in his bhāṣya on V. S. IV. 1. 16 states that the performance of obligatory vedic rites (like Agnihotra) by a man who has to acquire knowledge of brahma is helpful for attaining it as an ārādupakāraka.²⁰⁴⁰