47. More than the niggard, lord of strength (çácī) art thou, O Indra; as called mighty, prevailing, do we worship (upa-ās) thee.
Prāt. ii. 71 expressly forbids the combination çácyās p-, which we should have expected here. The verse (9 + 8: 8 = 25) is strangely defined by the Anukr.
48. Homage be to thee, O conspicuous one (paçyata); see ⌊páçya⌋ me, O conspicuous one.
Paçyata is an anomalous and forced substitute for darçata, made in this passage only, for assonance with paçya. The Anukr. ratifies the combination te astu.
49. With food-eating, with glory, with brilliancy (téjas), with Brahman-splendor;
50. As called water (? ámbhas), force (áma), greatness, power, do we worship thee.
The Anukr. ratifies the combination ámbho ámo. By a usage that is rare, all the mss. omit in this verse ⌊what follows⌋ after íti, although the repetition is not of the end of the next preceding verse, but of vs. 47. Then, of course, the following verses are written in the same curtailed way until vs. 54, which is filled out to the end.
51. As called water (ámbhas), red, silvery (rajatá), welkin (rájas), power, do we worship thee.
Again ⌊as at vs. 31⌋ we have a verse called virāḍ gāyatrī which lacks four syllables of being 24.
[Paryāya VI.—pañca. 52, 53. prājāpatyā ’nuṣṭubh; 54. 2-p. ārṣī gāyatrī.]
52. As called wide, broad, happy (subhū́), earths (? bhúvas), do we worship thee.
Bhúvas is here rendered literally, in the only sense which the word has elsewhere in AV. If it is a first appearance of the vyāhṛti common later, its meaning is wholly obscure in this connection. ⌊Aufrecht, KZ. xxxiv. 458, makes some observations about the relations of the noun-forms and adjective-forms in vss. 52-53.⌋
53. As called breadth, width, expanse, world, do we worship thee.
54. As called one of arising good, of increasing (??) good, of gathering good, of coming good, do we worship thee.
The translation implies the heroic substitution of vṛdhádvasu for the wholly senseless idádvasu. The Pet. Lexx., to be sure, conjecture for the latter the meaning 'rich in this and that' (which Henry follows); but, besides the fact that idát = idám is not less heroic than idát = vṛdhát, the signification given does not belong rightly to the compound, nor has it any application here. Our rendering has at least concinnity—unless, indeed, in a text of this character, that be an argument against its acceptance. All the compounds are evidently possessive.
55. Homage be to thee, O conspicuous one; see me, O conspicuous one.
56. With food-eating, with glory, with brilliancy, with Brahman-splendor.
