The sages who know Brahman teach that the ritual’s three pressings correspond to the divine realms: the morning pressing belongs to the Vasus, the midday to the Rudras, and the third pressing to the Ādityas and all the gods. Yet, a question arises—where is the world of the sacrificer himself? If one does not know this, how should he perform the rites? But if he does know, he must act with understanding. So, before the morning recitation, after preparing the altar, the sacrificer sits to the north of the gārhapatya fire, his back turned to it, and sings the Vāsava Sāman: “O opener of the gate of the world, may we see you, O radiant one. Huṃ ā jyā yo ā.” Then, he offers oblations, invoking, “Homage to Agni, guardian of the earth, guardian of the world. May I find the world for the sacrificer. This indeed is the sacrificer’s world; I am this.” Having crossed beyond his mortal span, he rises after uttering, “Svāhā, remove the barrier.” At this moment, the Vasus grant him the morning pressing. Before the midday pressing, the altar is prepared anew. The sacrificer sits to the north of the agnīdhra fire, again with his back to it, and sings the Raudra Sāman: “O opener of the gate of the world, may we see you, O heroic one. Huṃ ā jyā yo ā.” An offering follows: “Homage to Vāyu, guardian of the midspace, guardian of the world. May I find the world for the sacrificer. This indeed is the sacrificer’s world; I am this.” After crossing the threshold of his life, he rises, saying, “Svāhā, remove the barrier.” The Rudras now grant him the midday pressing. For the third libation, before the implements are brought, the sacrificer sits to the north of the fire, his back to it, and sings the Vaiśvadeva Sāman to the sun: “May we see you, O radiant one, as the unobstructed gate to the world—svārā—hum ā jyā yoā.” He sings again to the sun, the Vaiśvadeva: “May we see you, O radiant one, as the unobstructed gate to the world—sāmrā—hum ā jyā yoā.” He offers: “Homage to the Ādityas and to all the gods, to those who dwell in heaven and on earth. Find for the sacrificer his world.” This is the sacrificer’s world. Here, he is the sacrificer; beyond this life, having uttered “svāhā, the barrier is broken,” he rises. Thus, the Ādityas and all the gods grant the third libation. He who understands this truly knows the measure of the sacrifice. Now, the sun itself is the nectar of the gods. Its horizontal beam is the upper crust, the intermediate space is the cake, and the rays are its offspring. Among these rays, those stretching eastward are its eastern nectar channels. The Ṛc is the honey-maker, the Ṛgveda is the blossom, and the immortal waters are the Ṛc verses. The sun infused the Ṛgveda, and from it—when infused—arose fame, brilliance, perception, vigor, nourishment, and essence. The sun tasted it, settled near itself, and this is the red form of the sun. The rays to the south are the southern nectar channels. The Yajus is the honey-maker, the Yajurveda is the blossom, and the immortal waters are its formulas. The sun infused the Yajurveda, and from it—when infused—arose fame, brilliance, perception, vigor, nourishment, and essence. The sun tasted it, settled near itself, and this is the white form of the sun. The rays to the west are the western nectar channels. The Sāman is the honey-maker, the Sāmaveda is the blossom, and the immortal waters are its chants. The sun infused the Sāmaveda, and from it—when infused—arose fame, brilliance, perception, vigor, nourishment, and essence. The sun tasted it, settled near itself, and this is the black form of the sun. The rays to the north are the northern nectar channels. The Atharvāṅgiras is the honey-maker, the Itihāsa and Purāṇa are the blossom, and the immortal waters are its formulas. The sun infused these, and from them—when infused—arose fame, brilliance, perception, vigor, nourishment, and essence. The sun uttered the syllable and approached from all sides; this is the supreme dark form of the sun. Above, the rays are the upper honey-channels, secret places of the honey-makers. Brahman itself is the flower, and these are immortal waters. These secret places, when Brahman was heated, gave rise to fame, brilliance, senses, vigor, nourishment, and essence. The sun uttered the syllable and approached from all sides; in the midst of the sun, this appears as if agitated. These are the essences of the essences; for the Vedas are essences, and these are their innermost. These are the immortal among immortals; for the Vedas are immortal, and these are their immortals. The first immortal is that upon which the Vasus live, with Agni as their mouth. The gods do not eat or drink; seeing this immortal, they are satisfied. They enter this form and arise from it. Whoever knows this immortal, becoming one among the Vasus, with Agni as the mouth, is satisfied by seeing this immortal; he enters and arises from this form. As long as the sun rises in the east and sets in the west, he holds sovereignty and lordship among the Vasus. The second immortal is that upon which the Rudras live, with Indra as their mouth. The gods do not eat or drink; seeing this immortal, they are satisfied. They enter this form and arise from it. Whoever knows this immortal, becoming one among the Rudras, with Indra as the mouth, is satisfied by seeing this immortal; he enters and arises from this form. Thus, the ritual, the sun, and the Vedas are intimately woven together, each pressing and each divine realm reflecting the cosmic order and the path of the sacrificer, who, through knowledge and devotion, becomes united with the immortal.