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XI KÂNDA, 2 ADHYAYA, 4 BRÂHMANA, 8.
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night is, as it were, full; and the new moon is the day, for this day appears, as it were. This, then, is the theory regarding the full and new moon in respect of the gods.
5. Then as to the body. The full moon is the up-breathing, for it is by the up-breathing that this man is, as it were, filled; and the new moon is the out (and in)-breathing, for this out-breathing appears, as it were: thus, the full and new moon are these two, the eater and the giver of food.
6. The out (and in)-breathing (the mouth) is the eater of food, for by means of the out (and in)breathing this food is eaten; and the up-breathing is the giver of food, for by the up-breathing: this food is given to him.
7. The full moon is the mind, for full, as it were, is this mind; and the new moon is speech, for this speech appears, as it were. Thus these two are clearly the full and new moon, as regards the body; and inasmuch as on the day of fasting he eats the (food) suitable for eating on the vow, he thereby clearly gratifies these two in regard to the body; and on the morrow (he gratifies them) as gods by sacrifice.
8. As to this they say,- Seeing that no offeringmaterial is taken out" for the full moon," nor any offering-material "for the new moon," and seeing that he does not say, "Recite the invitatory formula for the full moon,” nor "Recite the invitatory for
1 The udåna is explained by Sâyana as the breath passing (up into the head, and through the nose.
* The prâna is the breath of the mouth.
* That is, by (the vital air of the head (hence of the eyes, ears, &c.).
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