Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 12.5

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).

xii. 4. The Upāṅçu (cup) is expiration; as it is offered he should breathe forth along it (saying) ‘Protect my expiration, quicken my expiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ* and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. Inspiration is the Antaryāma (cup); as it is offered he should breathe down along it (saying) ‘Protect my inspiration, quicken my inspiration; hail! Thee of fair birth to the sun!’ This is its call of *vaṣaṭ*, and its call of Hail! These libations go not to the gods over which the *vaṣaṭ* call or the call of Hail! is not pronounced. The Upāṅçu and Antaryāma are expiration and inspiration; one of these they offer when the sun has risen, the other before the sun has risen; verily thus they separate expiration and inspiration; therefore expiration and inspiration, though being together, are separate as it were. ‘In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say. He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacrificer with Soma; he for whom these two are offered in their order is a real sacrificer with Soma. So for the Upāṅçu and Antaryāma (cups).