In the sacred ritual, the gods gather, each playing their divine role in honoring Indra, the bearer of strength. The divine milker, bestower of wealth, pours forth prosperity, and Indra receives the offering of strength, his power increased by the gods themselves. Through the sacred meter Bṛhati, the sense of hearing is invoked, and Indra is strengthened; the bestower of wealth grants riches, and the sacrifice begins. Nourishment is offered, drawn from the well-yielding cow, and again Indra is honored, his strength magnified by the gods. With the meter Paṅkti, the sense-power and the seed are awakened. Indra receives strength, wealth is bestowed, and the ritual continues. The divine Hotars, the gods themselves, contribute to Indra’s increase. Through the meter Triṣṭubh, radiance is summoned, and Indra’s vitality grows. Wealth-offerings are granted, and the sacrifice proceeds. Three goddesses, bearers of strength, unite to uplift Indra, the lord. With the meter Jagati, dryness is invoked, yet Indra’s strength is renewed. The bestower of wealth grants offerings, and the ritual flows onward. Narāśaṃsa, the god, together with Indra, further increases divine power. Through the meter Virāj, form is invoked, and Indra is empowered. Wealth is granted, and the sacrifice is performed. The lord of the forest, divine and strong, aids Indra’s ascent. With the meter Dvipadā, fortune is summoned, and Indra’s strength grows. Wealth-offerings are given, and the ritual is fulfilled. Barhis of the waters, divine and pure, join in honoring Indra. With the meter Kakubh, glory is invoked, and Indra is strengthened. Wealth flows, and the sacrifice proceeds. Agni, the maker of auspicious offerings, stands alongside Indra, increasing his might. The meter Aticchandas brings forth rule, and Indra’s strength is renewed. Wealth-offerings are granted, and the ritual continues. On this day, the sacrificer chooses Agni as Hotar, preparing the sacred portions and cake, binding the goat for Indra. The lord of the forest becomes the offering for Indra, and the fat is taken, cooked, and blended with the cake. The sacrificer, a descendant of seers, is chosen for the assembly, invoking wealth among the gods. The gods who have bestowed gifts are called and praised, and the Hotar is sent for auspicious speech, to recite the hymn. Agni is kindled, becoming the ornament of thoughts, rich in ghee and overflowing with sweetness. Bearing the prize, Jātavedas brings the beloved seat of the gods. The paths to the gods are anointed with ghee, and the swift steed approaches, accompanied by the seven directions, establishing the offering. Agni, swift and pure, worthy of praise and worship, fit for sacrifice, is invoked. Jātavedas, together with the Vasus and the gods, carries the beloved fire. The sacred grass is spread, broad and well-arranged, gladly accepted and established on the earth. Aditi, united with the gods, places it as a pleasant seat in the assembly. The divine doors, adorned and uplifted, become excellent passages, shining and splendid. Moving between Mitra and Varuṇa, the Dawns approach the face of the sacrifices, richly golden and skillful, seated in the womb of truth. The first golden charioteers, gods who see all worlds, inspire the priests to distribute the light to the directions. Bhāratī, with the Ādityas, blesses the sacrifice; Sarasvatī, with the Rudras, protects it. Iḍā, united with the Vasus, invokes the goddesses to place the sacrifice among the immortals. Tvaṣṭṛ begets a heroic son, desired by the gods, and the swift horse is born from him. Tvaṣṭṛ creates the world, and the Hotṛ worships the maker of all. The horse, anointed with ghee, comes to the gods in due season. The tree, knowing the divine realm, carries the oblations with Agni. Agni, strengthened by Prajāpati’s austerity, takes up the sacrifice, leading with the offering; the Sādhyas and gods partake of the oblation. When the first cry arose at birth, whether from the ocean or the flood, the wings of the falcon and the arms of the bay steed marked the horse’s great birth. Yama gave the horse, Trita lengthened its life, and Indra was the first to mount it. The Gandharva grasped its rein, and the Vasus led the horse out from the sun. The horse embodies Yama, Āditya, and Trita, united with Soma, set apart. Three bonds are said to be in heaven, three in the waters, three within the ocean; may Varuṇa release the horse where its highest birthplace lies. Here are the cleansing places, the resting places of the hooves, and the auspicious reins protected by the guardians of truth. With the mind, the self of the horse is recognized, soaring like a bird by day, its head seen moving along easy paths, striving among the dust. Its highest form is seen striving for the prize at the cow’s foot. When mortals enjoy its bounty, the horse consumes the plants. After the horse goes the chariot, the warrior, the cows, the fortune of princes, and the hosts seeking friendship; the gods measure its strength. With golden horns and swift feet, Indra follows behind. The gods come to its offering, for he was the first to mount the steed. Divine coursers, rich in milk and strong manes, strive together like swans, setting out on the heavenly path. The horse’s body is eager to fly, its spirit like the wind, bearing the reins, its horns spread wide, moving through forests and roaring. The swift horse approaches the command, shining with divine favor, the goat led in front as its navel, followed by singers resounding. It approaches the highest seat, coming near to father and mother, pleasing the gods and bestowing gifts on the worshipper. Kindled today in the house of man, Jātavedas worships the gods, bringing Mitra and Varuṇa, serving as messenger, sage, and conscious one. Tanūnapāt travels the path of truth, anointed with honey and sweet tongue; prayers and thoughts kindle the sacrifice, seeking success among the gods. The greatness of Naraśaṃsa is praised with sacrifices, his wise and pure gods enjoying both kinds of offerings. Agni, worthy of praise, comes with the Vasus, the mighty priest of the gods, worshipping them with the most fitting sacrifice. The eastern sacred grass is spread, the best place at the beginning of days, extending widely as the excellent seat for the gods and Aditi. The wide, shining goddesses take their seats like adorned wives, and the divine doors become easy passages for the gods. The one who brings sweet rest is worshipped at the approach; Dawn and Night sit together in their place, and in the divine chamber, the splendid women bear shining adornment. Thus, through the sacred ritual, the gods are honored, offerings are made, and the divine order is upheld, with each element—gods, goddesses, sacred meters, and offerings—woven together in reverent worship and celebration.