Day after day, the mighty hymns of the sages rose up to Indra, the immortal, ageless supporter of peoples. They approached him with splendid songs, praising his ever-growing strength and his worthiness to be invoked. From every direction, the hymns poured forth to Indra, the hundred-powered, oceanic, manly and strong. He was the winner of prizes, the breaker of forts, swift and helpful, ever seeking abodes and knowing the light. The singer, yearning for the source of wealth, sought Indra’s favor. Indra, when praised, granted gifts without fault, delighting in the seat of the sun. All were called to praise him, the one who conquers together and shatters opposition. With hymns and praises, the people honored Indra, the best among men, the unconquered hero. He alone was lord from the highest heaven, strong in many ways, subduing adversaries. To him, they offered homage. Indra’s treasures were many, set among mortals, and the earth bore abundant riches for him. Heaven, plants, waters, and the ancient woods protected his wealth. For Indra, prayers and hymns were composed; companions placed them before him, calling him the tawny one. They prayed for his grace, for him to remember their new requests, and to grant the singers long life. With the Maruts, Indra was invited to drink the Soma as he had for Śāryāta. Under Indra’s guidance and protection, the wise and well-sacrificing did not go astray. Rejoicing, Indra was called to drink the Soma with the Maruts, his companions, as he had at his birth when the gods adorned him for great deeds. The eager Maruts gladdened Indra, the generous, with abundant gifts. Together, they invited the slayer of Vṛtra to drink the pressed Soma in the seat of the worshipper. The pressed Soma was offered to Indra, lord of riches, with strength. He was called to drink, lover of song, and to accept whatever portion was set aside for him, that the Soma might nourish him. They prayed that Indra’s belly be filled with the offering, his head exalted by the hymn, and his arms extended to grant gifts. In the morning, Indra was invited to accept curds, porridge, cakes, and songs of praise. The sacrificial cake, prepared for him, was presented with hope for his pleasure. They wished Indra to be pleased with their cake and praise, as a bridegroom delights in maidens. The ever-renowned Indra was called to accept the cake at the morning pressing, for his power was indeed great. At midday, Indra was offered grains and the delightful sacrificial cake. Whenever the eager praiser called upon him with songs, Indra came, urged on. At the third pressing, Indra was invited to delight in the cake offered to him, as the wise and skillful approached him with hymns. For Pūṣan, the porridge was prepared; for the tawny-horsed one, the grains; and for Indra, the cake, to be eaten with the Maruts, and the Soma, to be drunk by the slayer of Vṛtra, the wise hero. Grains and sacrificial cakes were brought to Indra, the most heroic among men. Day by day, offerings were made to him, that his drinking of Soma might increase. Indra and Parvata were called to come with their great chariot, bringing prosperity. The mighty ones were invited to accept offerings at the sacrifices, to grow with the songs, rejoicing in praise. Indra was urged to stand firm, to enjoy the well-pressed Soma, as the singer clung to him with the sweetest praise, like a son to his father. The Adhvaryu was called to proclaim and recite, to make a pleasing offering for Indra. Indra was invited to sit on the sacred grass of the sacrificer, that the best praise might be his. The generous one was called to be born at the evening, to reach his place, and to be carried by yoked steeds. Whenever the Soma was pressed, Agni, as messenger, would bring Indra straight to the worship. Indra was invited to go forth or come hither as he wished, for his benefit was found on both sides, where the great chariot’s treasure was, with the release of the swift steed and the ass. He was called to the west to drink Soma, that his noble wives might rejoice in his house, where the treasure and reward were found. The Angirases, givers of varied forms, sons of heaven and heroes of the mighty one, had bestowed riches upon Viśvāmitra, prolonging his life with their thousandfold offering. The generous Indra appeared in every form, creating wonders and shaping his own body. He came three times in a day from the sky, with his own spells, keeping the seasons true to order. The great seer, born and inspired by the gods, held back river and ocean, seeing with human eyes. When Viśvāmitra led Sudās, Indra became gracious to the Kuśikas. The wise were called to compose hymns with the stones, rejoicing at the sacrifice with songs and Soma. The Kuśikas, seers with human sight, were invited to drink the Soma nectar with the gods. The Kuśikas were urged to come near, to be attentive, to release the horse for wealth and grant it to Sudās. The king had crushed Vṛtra, worshipping in east and west, the best across the earth. He who satisfied both heaven and earth was praised as Indra; the prayer of Viśvāmitra protected the Bhārata people. The Viśvāmitras offered prayers to Indra, wielder of the thunderbolt, seeking abundant gifts. They wondered about the cows among the Kīkaṭas, which did not yield milk nor feel the heat. They called for the wisdom of Pramaganda, asking Indra to break the low branch for them. The serpent-like thought, resisting, grew vast, given by Jamadagni. The daughter of the sun spread forth immortal, undecaying fame among the gods. This fame arose among these, spreading glory among the peoples of Pañcajana. The winged one, bearing new life, was given by Palastya and the Jamadagnis. Prayers were offered for the two cows to be firm, for the sheep to be unharmed, for the yoke not to be placed on grass nor plough. Indra was called to grant protection in Pātalya, to ward off harm and join with the people. Strength was sought for their bodies, their deeds, their children, their offspring, and their lives, for Indra was the giver of strength. The essence of the khadira tree was spread out, vigor placed in the trembling śiṃśapā. The axle was called to be firm, strengthened, steady, not departing, and to drive away harm. The forest tree was claimed as theirs, prayed not to harm or injure them, but to dwell with prosperity in their homes, at release.