Aitareyabrahmana 7.11

7.11

(tad āhur:
yad darśapūrṇamāsayor upavasati, na ha vā avratasya devā havir aśnanti.
tasmād upavasaty:
uta me devā havir aśnīyur iti
pūrvām paurṇamāsīm upavased iti Paiṅgyam, uttarām iti Kauṣītakaṃ.
yā pūrvā paurṇamāsī sānumatir, yottarā sā Rākā
yā pūrvāmāvāsyā sā Sinīvālī, yottarā sā Kuhūr
yām paryastamiyād abhyudiyād iti sā tithiḥ
pūrvām paurṇamāsīm upavased.
anirjñāya purastād amāvāsyāyāṃ candramasaṃ yad upaiti yad yajate,
tena somaṃ krīṇanti tenottarām.
uttarām upavased.
uttarāṇi ha vai somo yajate somam anu daivatam.
etad vai devasomaṃ yac candramas, tasmād uttarām upavaset)

vii. 11 (xxxii. 10). They say, 'In that he fasts at the new and full moon, it is because the gods do not eat the oblation of one who does not keep his vow of fasting; therefore does he fast (thinking) 'May the gods eat my oblation.' 'On the first full moon day should he fast' is the view of Paiṅgya; 'on the second' that of Kauṣītaki. The first full moon day is Anumati, the second Rākā; the first new moon day is Sinīvālī, the second Kuhū. The period is that when (the sun) sets near or rises towards the moon. On the first full moon should he fast. In that he begins not having

discerned the moon in the east at the new moon, and in that he sacrifices, thereby they purchase the Soma, thereby the second. On the second should he fast; on the latter days Soma sacrifices in accord with Soma the deity; the moon is the Soma of the gods; therefore should he fast on the second day.]