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II ADHYAYA, 8 KHANDA, I.
28. When (the lesson) is finished, he takes the young Kusa shoots, makes of cow-dung a pit at their roots, and sprinkles water on the Kusa (shoots) for each hymn.
29. For the rest of the day standing and fasting.
KHANDA 8. 1. In the afternoon, having obtained by begging fried barley grains, he shall sacrifice them with his hand on the fire according to the rites of the Agya oblations with the text, “The lord of the seat, the
no passage which could be the one here referred to; we may suppose, therefore, that either a chapter of a Prâtisakhya is quoted here, or a separate treatise on the special subject of the Rishisvâdhyâya. References to such treatises are found in the Sutra texts in several instances, of which the most important is that in the Gobhila-Grihya I, 5, 13, 'On what day the moon becomes full, the knowledge thereof is contained in a special text; that one either should study or ascertain when the Parvan is from those who have studied it.'
28. Narayana : 'First stand the Mantras, then the Brahmana, because it contains the viniyoga (the ritual use of the Mantras), then the Smriti texts such as Manu, &c. When he has repeated these texts to the student, after the end of the Anuvâkana, the teacher should take from the student the Kusa blades which had been taken up before for the sake of the Anuvâkana (see Satras 5 seq.),' &c.—The teacher is made the subject of this rule also by Râmakandra. On yathâsaktam Nârâyana observes that according to some teachers these water oblations were directed to the Rishis of the different hymns (rishîn uddisyeti kekit). This statement seems to be countenanced by IV, 6, 6. Comp. the note below on IV, 9, 1.
29. This rule concerns the Brahmakârin.' Nârâyana. See also Ásvalâyana 1, 22, 11.
8, 1. This is the Anupravakanîyahoma treated of by Âsvalâyana at 1, 22, 12 seq. There it is stated that this sacrifice should be performed as well after the recitation of the Savitrî as after the other
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