INTRODUCTION xxxvii 186, 238, 248, 249) and incorporates passages from it, sometimes with slight changes, in the Bhasya without any indication of quotations (pp. 112, 238, 239)¹. A passage from the Aitareyin-s is cited once in order to support the recitation of a mantra in a particular manner. It is already mentioned that Devasvāmin often uses the technical terms and maxims of Mīmāmsā. He emphasizes, for instance, that in interpreting the sūtra-s and also in the performance of rituals one must take into account of what is said in the texts of other schools provided that the prescriptions of the other schools do not contradict those of one's own.5 is based on the śäkhäntaranyaya taught in the Mīmāmsă- sutra (2. 4.8-33) adopted and expounded even by Dharma- śāstra writers like Vijñāneśvara, Aparārka and Devanṇa- This e.g. the definition of upadhyaya (p. 239) is same as Vasistha 3. 22. The passages (bhavatpūrvām brāhmaṇo...) found only in one MS. given as footnote on p. 102 are Vasistha 11. 68-70 These might have belonged to the Bhasya on p. 112. 2 See p. 44: evam etasmin samdigdhe aitareyiņām vacanam ārabdham, ‘bhavādi sarvatra samanam' iti. 3 Such as codanā, vidhi, niyama, parisamkhyā, guņa-pradhāna, anuvada, arthavāda, üha, linga, vikalpa-samuccaya, prakṛti-vikyti, vākyaśesa, samvijñāna, etc.; passim. 4 e.g. pp. 29, 97-8 (samkhyanirdiṣṭaś cārthaḥ pūrvam na bädhate), 81, 99 (jätinirdese lingam avivaksitam), 66 (nimittābhāve. (grahadhikaraṇanyāya). .), 230 5 cf. p. 17: pe 'nye sästrāntaradṛstā. . . and p. 79; cf. also K. P. Jog, op. cit., p. xi.
