On the night of the full moon, the afternoon is measured by only two lavas, marking a subtle division of time. As evening sets in, this period is recognized as truly belonging to the full moon. When the end of the age arrives, the moon’s fullness diminishes, and only half a portion remains, signifying the passage of time. At the rare moment when both the sun and moon coincide, this is called the moment of conjunction—a sacred instant. This conjunction is the prescribed time for the vaṣaṭā ritual, and it is immediately recognized as proper for this offering. During the full moon night, the moon shines without blemish, its radiance pure and untainted. When both the moon and the sun are full in the afternoon, that marks the true full moon. Thus, the first full moon is remembered by the name Anumati, and because of its distinctive coloring, poets have called it Rākā. Rākā is the fifteenth night, and following this, the new moon is remembered. When the moon and sun come together, that union is called a year, encapsulating the cycle of time. The sacred days are marked by three times: Kuhu, Mātra, and Dvyakṣara, each remembered for its significance. With half the day and night, the moon attains the sun, completing its journey. There are two periods and a conjunction; at midday, the sun is fixed, holding its place in the heavens. Between the orbits of the sun and moon, amidst their separation, lies a point to be understood as the beginning of the season, the mouth of the lunar phase. Thus, on the day of the new moon, the sun is embraced, signifying renewal. Within these divisions, the watery essence of the sun and moon increases and decreases, ebbing and flowing. At such times, both the sun and moon reveal themselves, displaying their brilliance. For two lavas, the moon touches the sun in both day and night, marking their connection. The period called ‘Kuhu’ by the cuckoo is completed, signifying the end of a cycle. Sinivali is measured by the portion remaining when the moon wanes, and from Anumati, Chara, Sinivali, all are recognized except for Kuhu. When the sun and moon are in conjunction, between full moons, the period of Kuhu and Sinivali lies in the middle of the ocean, a mystical place of transition. Thus, in the bright fortnight, at the junctions of the lunar phases during the night, the moon increases until the fifteenth day, which is the full moon. Therefore, fifteen divisions belong to the moon, and the sixteenth to the sun. These are the divine ancestors—drinkers and increasers of Soma—who partake in the celestial offerings. Now, the ancestors who receive the monthly offerings are declared. The path of the dead cannot be known, nor can they return; those ancestors who are not divine are considered worldly ancestors. Yet all those gods are indeed ancestors, and those gods are praised by them. Father, grandfather, and great-grandfather—these three generations are remembered. Those who perform sacrificial rites with offerings are known as Barhishads. Because of their similarity in righteousness, the twice-born say they attain union. Ultimately, those who are devoted to their duties with faith do not fall. Through śrāddha, knowledge, and giving in seven ways, the divine ancestors are honored with subtle Soma-offerings. When offerings are given for them by their relatives, belonging to their lineage, the cycle of reverence and connection continues, weaving the sacred bonds between the living and those who have passed.