History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.333.3

v7.c93.333.3

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.