At the time of the new moon, the sacred Suṣumnā channel is replenished in its proper order. As the waxing and waning of the moon unfold, after the Soma has been consumed, the sun, with a single ray, dries up what remains. When only a single digit of the moon is left, the Soma is once again replenished. Thus, as the dark digits of the moon wane away, the bright digits begin to fill it up. On the night of the full moon, the radiant and complete disc of the moon is seen in the sky. In this way, Soma—who is associated with the ancestors—is remembered as the very embodiment of the year, much like the revered Iḍ. Now, let me speak of the sacred days and the important junctures that mark the fortnights. The sacred days of each half-month are observed in both the bright and dark fortnights, and these begin from the second day onward. Thus, at the start of these sacred days, at every juncture beginning from the first day, special observances are to be made. On the night of the full moon, only two lavas—a specific measure of time—are recognized as the afternoon period. When evening sets in, that is considered the true time of the full moon. When the end of an age approaches, in due order, only half a portion of the moon remains visible. When both the sun and moon are together, that moment is known as their conjunction. This is the prescribed time for the vaṣaṭā ritual, which is to be performed immediately, as it is the most proper moment. During the night of the full moon, the moon becomes free of all blemish. When both the moon and the sun are full in the afternoon, that is recognized as the full moon itself. This first full moon is known by the name Anumati. Because of the moon’s particular coloring at this time, poets have given it the name Rākā. Rākā is the fifteenth night, and following that, the new moon is remembered. When the sun and moon come together, that is regarded as a full year. The three sacred times of the month are remembered as Kuhu, Mātra, and Dvyakṣara. Through half the day and night, the moon comes to meet the sun. There are two periods and a conjunction, and at midday, the sun stands fixed. In the midst of their separation, between their respective orbits, this is to be understood as the beginning of the season, or the very mouth of the lunar phase. Therefore, on the day of the new moon, the sun is taken or honored. Even within these divisions, there is a constant increase and decrease of their watery essence. Then, both the sun and the moon reveal themselves. For two lavas, the moon touches the sun in both day and night. This time is called ‘Kuhu’ by the cuckoo, and when it ends, that period is complete. The measure of Sinivali is the portion that remains when the moon is waning. From Anumati, Chara, and Sinivali, except for Kuhu, these periods are marked. When the sun and moon are in conjunction, between the full moons, the period of Kuhu and Sinivali is said to be in the middle of the cosmic ocean. Thus, in the bright fortnight, at the junctions of the lunar phases during the night, the moon increases day by day until the fifteenth, which is the full moon. Therefore, fifteen divisions are attributed to the moon, and the sixteenth is reserved for him. In this way, these are the divine ancestors, the Pitṛs, who drink and increase the Soma. Now, I shall declare to you the ancestors who partake of the monthly offerings.