"An over-arching theme in the versions of the Purur ava-Urvasi legend in the Vedic texts is the semi-divine origin of the Vedic ritual. The yajna is said to have reached mankind through Pururava, who got it through semi-divine beings, the Gandharvas, via the intervention of Urvasi, who herself was an apsaraa and belonged to the Gandharvas. Coupled with the Baudhayana Srautasutra 18.44-45 passage, we may interpret the names of Ayu and Amavasu to mean that the former represents the ancestor of peoples (Kuru- Panchalas and Kasi-Videhas) who are ‘alive and bright’, and ‘vibrant’ or ‘moving’ 39 because they sacrificed to the Devas. In contrast, the Gandharis, Parsus and Arattas did not perform Vedic sacrifices for Devas and hoarded their ‘possessions in their homes’, due to which they were ‘stationary’ or ‘dead’ and ‘devoid of light’, like the ‘amavasya’ or moonless night. This interpretation would be completely consistent with later traditions concerning the conformity to orthopraxy by the Kurus etc., and the lack of the same in the case of Arattas etc."