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II KÂNDA, 6 ADHYAYA, 2 BRAHMANA, 19.
443
aside towards the north; and if he meets with a tree or a stake or a bamboo or an ant-hill, he fastens them thereon, with the text (Vâg. S. III, 61),
These, O Rudra, are thy provisions; therewith depart beyond the Mügavats 1'-(supplied) with provisions people indeed set out on a journey: hence he thereby dismisses him supplied with provisions whithersoever he is bound. Now in this case his journey is beyond the Magavats: hence he says, 'Depart beyond the Magavats!'—'with thy bow unstrung and muffled up-' whereby he means to say, 'Depart propitious, not injuring us?;'. Clad in a skin,'whereby he lulls him to sleep?; for while sleeping he injures no one: hence he says, 'Clad in a skin.'
18. They then turn to the right about, and return (to the uttaravedi) without looking back. Having returned thither, they touch water; for they have been performing a ceremony relating to Rudra, and water is (a means of) purification : with water, that (means of) purification, they accordingly purify themselves.
19. Thereupon he shaves his hair and beard, and takes up the fire (of the uttaravedi),--for only after changing his place (to the ordinary sacrificial ground) he performs the (Full-moon) sacrifice on that fire, since it is not proper that he should perform the
In the Vâg. Samhitâ this forms part of the text, but it is clearly a gloss taken from the Brahmana. The Kânva recension of the Brâhmana has' - pinâkâvasa ity ahimsan nah sivah sânto 'tîhîly evaitad aha,' which has likewise found its way into the Samhita of that school. On the Magavats, see Muir, Orig. Sanskrit Texts, vol. ii. p. 352.
According to Kâty. V, 10, 22, he mutters the word 'skin-clad' while steadying the two baskets.
* See p. 2, note 2.
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