From the flowing Soma, the sacred drink, offerings are poured out for the sake of the ancestors. This Soma, filled with the essence of those who have gone before and established in heaven, is worshipped with reverence. Drawing from the measures of the goddess Sinīvālī, he honors her as well, sitting in contemplation and waiting for the proper moment to observe her presence. With streams numbering ten and five, filled with nectar and ambrosia, he offers gentle honey that flows forth immediately. In this way, King Indra satisfied the ancestors, nourishing them with the divine nectar and ambrosia. That which is called ṛta, the cosmic order, is Agni, the fire, who is also considered to embody the year. The seasons are known as half-months, and the ancestors are regarded as the sons of these seasons. The great-grandfathers are the gods, while the five-year periods are the sons of Brahmā. The gods who are invited to partake are called the children of Soma, and those who drink Soma are remembered by that name. There are threefold groups among the ancestors: the Kāvyas, the Barhiṣads, and the Agniṣvāttas. Householders who do not perform sacrifices are called Agniṣvāttas, as are the Ārtavas. For them, Agni represents the year, Sūya is the parivatsara—a specific year—while Rudra is the vatsara, and the five-year periods are of the nature of a yuga, an era. Those who dwell in heaven drink nectar every month on the new moon day, for Soma flows forth month by month and nourishes them. Thus, the immortal, gentle nectar—along with honey and mead—is their sustenance. The thirty-three fragrant gods drink this watery essence, and as all the gods partake, the moon itself is diminished. At the new moon, the Suṣumnā channel is replenished in due order. After the Soma has been consumed, the sun dries it up with a single ray. When only one digit remains, the Soma is replenished again; the dark digits wane while the bright ones fill it up. On the night of the full moon, the bright, complete disc of the moon is seen. Thus, Soma, possessed of the ancestors, is remembered as the embodiment of the year, like Iḍ. Now, let us speak of the sacred days and the junctures of the fortnights. The holy days of the half-months are found in both the bright and dark fortnights, beginning from the second day onward. Therefore, at the start of the sacred days, at every juncture beginning from the first day, special observances are made. On the night of the full moon, only two lavas are considered the afternoon time, and as evening sets in, that is regarded as the time of the full moon. When the end of the age arises, half a portion of the moon remains. At the time when both the sun and moon are together, that moment is called the conjunction. This is the time for the vaṣaṭā ritual, which is prescribed as the proper moment. During the night of the full moon, the moon becomes free from blemish. When both the moon and sun are full in the afternoon, that marks the full moon. The first full moon is remembered by the name Anumati, and because of the moon’s coloring, poets call it Rākā. Rākā is the fifteenth night, and after that, the new moon is remembered. Thus, the cycle of Soma, the ancestors, the gods, and the sacred times unfolds in harmony, sustaining the cosmic order and the flow of offerings through the ages.