Satapatha Brahmana Part V (SBE44), Julius Eggeling tr. [1900], at sacred-texts.com
11:5:6:11. There are five great sacrifices, and they, indeed, are great sacrificial sessions,--to wit, the sacrifice to beings, the sacrifice to men, the sacrifice to the Fathers, the sacrifice to the gods, and the sacrifice to the Brahman.
11:5:6:22. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water 3: thus he performs that
sacrifice to men. Day by day one should offer with Svadhâ up to the cupful of water 1: thus he performs that sacrifice to the Fathers. Day by day one should perform with Svâhâ up to the log of firewood 2: thus he performs that sacrifice to the gods.
11:5:6:33. Then as to the sacrifice to the Brahman. The sacrifice to the Brahman is one's own (daily) study (of the Veda). The guhû-spoon of this same sacrifice to the Brahman is speech, its upabhrit the mind, its dhruvâ the eye, its sruva mental power, its purificatory bath truth, its conclusion heaven. And, verily, however great the world he gains by giving away (to the priests) this earth replete with wealth, thrice that and more--an imperishable world does he gain, whosoever, knowing this, studies day by day his lesson (of the Veda): therefore let him study his daily lesson.
11:5:6:44. Verily, the Rik-texts are milk-offerings to the gods; and whosoever, knowing this, studies day by day the Rik-texts for his lesson, thereby satisfies the gods with milk-offerings; and, being satisfied, they satisfy him by (granting him) security of
possession 1, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his (departed) Fathers, as their accustomed draughts.
11:5:6:55. And, verily, the Yagus-texts are ghee-offerings to the gods; and whosoever, knowing this, studies day by day the Yagus-texts for his lesson thereby satisfies the gods with ghee-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
11:5:6:66. And, verily, the Sâman-texts are Soma-offerings to the gods; and whosoever, knowing this, studies day by day the Sâman-texts for his lesson thereby satisfies the gods with Soma-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
11:5:6:77. And, verily, the (texts of the) Atharvâṅgiras are fat-offerings to the gods; and whosoever, knowing this, studies day by day the (texts of the) Atharvâṅgiras for his lesson, satisfies the gods with fat-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
11:5:6:88. And, verily, the precepts 1, the sciences 2, the dialogue 3, the traditional myths and legends 4, and the Nârâsamsî Gâthâs 5 are honey-offerings to the gods; and whosoever, knowing this, studies day by day the precepts, the sciences, the dialogue, the traditional myths and legends, and the Nârâsamsî Gâthâs, for his lesson, satisfies the gods with honey-offerings; and, being satisfied, they satisfy him by (granting him) security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
11:5:6:99. Now, for this, sacrifice to the Brahman there are four Vashat-calls 1,--to wit, when the wind blows, when it lightens, when it thunders, and when it rumbles 2 whence he who knows this should certainly study 3 when the wind is blowing, and when it lightens, or thunders, or rumbles, so as not to lose his Vashat-calls; and verily he is freed from recurring death, and attains to community of nature (or, being) with the Brahman. And should he be altogether unable (to study), let him at least read a single divine word; and thus he is not shut out from beings 4.
95:3 Or perhaps, from a cupful of water onwards,--aharahar dadyâd p. 96 iti manushyân uddisya odapâtrât udakapûritam pâtram udapâtram udakapâtrâvadhi yad odanâdikam dadyât sa manushyayagña ity arthah, Sây.--Cf. J. Muir, Orig. Sanskrit Texts, vol. iii, p. 18 seqq.
96:1 In making offering to the (three immediately preceding) departed ancestors, water is poured our for them (to wash themselves with) both at the beginning and at the end of the ceremony; see II, 4, 2, 16; 23; II, 6, 1, 34; 41, where each time it is said that this is done 'even as one would pour out water for (a guest) who is to take (or has taken) food with him;'--pitrîn uddisya pratyaham svadhâkârena annâdikam udapâtraparyantam dadyât, Sây.
96:2 Apparently the log of wood placed on the Gârhapatya after the completion of the offering.
97:1 Aprâptasya phalasya prâptir yogah tasya paripâlanam kshemah, Sây.
98:1 The Anusâsanâni, according to Sâyana, are the six Vedâṅgas, or rules of grammar, etymology, &c.
98:2 By vidyâh, according to Sâyana, the philosophical systems, Nyâya, Mîmâmsa, &c., are to be understood. More likely, however, such special sciences as the 'sarpavidyâ' (science of snakes) are referred to; cf. XIII, 4, 3, 9 seqq.
98:3 Vâkovâkyam, apparently some special theological discourse, or discourses, similar to (if not identical with) the numerous Brahmodya, or disputations on spiritual matters. As an example of such a dialogue, Sâyana refers to the dialogue between Uddâlaka Âruni and Svaidâyana Gautama, XI, 4, 1, 4 seqq.
98:4 Itihâsa-purâna: the Itihâsa, according to Sâyana, are cosmological myths or accounts, such as 'In the beginning this universe was nothing but water,' &c.; whilst as an instance of the Purâna (stories of olden times, purâtanapurushavrittânta) he refers to the story of Purûravas and Urvasî. Cf. Max Müller, History of Ancient Sanskrit Literature, p. 40.
98:5 Or, the Gâthâs and Nârâsamsîs. Sâyana, in the first place, takes the two as one, meaning 'stanzas (or verses) telling about men;' but he then refers to the interpretation by others, according to which the Gâthâs are such verses as that about 'the great snake driven from the lake' (XI, 5, 5, 8); whilst the Nârâsamsîs would be (verses 'telling about men') such as that regarding Ganamegaya and his horses (XI, 5, 5, 12). On Aitareyâr. II, 3, 6, 8, Sâyana quotes 'prâtah prâtar anritam to vadanti' as an instance of a Gâthâ.
99:1 That is, the call 'Vaushat!' with which, at the end of the offering-formula, the oblation is poured into the fire.
99:2 That is, when the rumbling of distant thunder is heard; or, perhaps, when there is a rattling sound, as from hail-stones.
99:3 Hardly, should only study,--adhîyîtaiva.
99:4 Or, from (the world of) spirits (?).