Bala Kanda, Sarga 47

Meaning

Sore afflicted on her foetus having been split into seven (batches of seven each), Diti for her part spoke as follows in a conciliatory tone to Indra (the thousand-eyed god), who was difficult to overpower by force : (1)

Meaning

“This foetus has been split into seven through my fault, O ruler of gods ! No blame in this behalf attaches to you, O destroyer of the demon Bala ! (2)

Meaning

“I wish to see your attempt at destroying my foetus turned favourable to both of us. Let these seven into seven (7×7=49) parts of my foetus fill the place of the seven batches of wind-gods (each consisting of seven and evidently killed in their conflict with the demons). (3)

Meaning

“Widely known as the forty-nine wind-gods (Maruts, so-called because they were addressed by you in the words ‘मा रुदः’—do not cry—and assuming ethereal forms let these seven into seven sons of mine move in the aerial region in the form of the seven belts of air (bearing the names of Āvaha, Pravaha, Saṁvaha, Udvaha, Vivaha, Parivaha and Parāvaha), O dear child ! (4)

Meaning

“Let one of these batches blow in Brahmaloka, the realm of Brahmā, another in the realm of Indra, and a third, known as the celestial air and enjoying great fame, blow in the aerial region. (5)

Meaning

“My other four batches of seven sons each, O jewel among gods, indeed will actually traverse the four quarters from time to time according to your direction. May prosperity attend you. They will henceforth be widely known as the Maruts according to the very name given by yourself (vide verse 4 above). Hearing her aforesaid appeal the thousand-eyed Indra (the destroyer of strongholds) and the slayer of the demon Bala, made the following reply to Diti with folded hands : ‘All this will come to pass as suggested by you: there is no doubt about it. (6—8)

Meaning

“ ‘Your sons will move about in the form of the wind-gods.’ Having reached an agreement on these lines in the grove intended for austerities, and thus accomplished of purpose, the mother Diti and her step-son, Indra, both ascended to heaven, O Rāma; so have we heard. This is that tract, O scion of Kakutstha, formerly inhabited by the great Indra, where he rendered personal service as aforesaid to Diti, who achieved the end of her austerities. Now Ikṣwāku, O tiger among men, had a most pious son, born of Alambuṣā and widely known by the name of Viśāla. By him was built on this very site a city named Viśālā, after his own name. (9—12)

Meaning

“The mighty son of Viśāla, O Rāma, was Hemacandra; while Hemacandra’s immediate successor was known far and wide by the name of Sucandra. (13)

Meaning

“The son of Sucandra, O Rāma, was widely known by the name of Dhūmrāśwa and Sṛñjaya, son of Dhūmrāśwa, came next. (14)

Meaning

“The glorious and mighty Sahadeva was the son of Sṛñjaya, and Kuśāśwa was the highly pious son of Sahadeva. (15)

Meaning

“The exceptionally glorious and mighty Somadatta was the son of Kuśāśwa, and Somadatta’s son was known far and wide by the name of Kākutstha. (16)

Meaning

“His yonder highly glorious and most renowned son, Sumati by name, who is hard to conquer, has his seat of government in this city at present. (17)

Meaning

“By the grace of Ikṣwāku, really speaking all the rulers of Viśālā are long-lived, high-souled, powerful and most pious. (18)

Meaning

“We shall comfortably repose here for this one night; tommorrow morning you ought to be able to see Janaka, O jewel among men !” (19)

Meaning

Hearing of Viśwāmitra having arrived, the exceptionally glorious and highly renowned King Sumati, a veritable jewel among the foremost of men, came ahead to receive him. (20)

Meaning

Nay, offering to him the highest worship with the help of his family priest and kinsmen and inquiring after his welfare, the king forthwith spoke to Viśwāmitra with folded-hands as follows : (21)

Meaning

“I am blessed and beholden to you, O sage, in that you have visited my territory and come within my sight too. None is more blessed than myself.” (22)