रुरोद च तदा बालो वज्रेणाभिहतस्तथा । मा रुदेति शनैर्वाक्यमुवाच मघवानमुम्
Then the child, struck by the thunderbolt, cried out; Maghavan gently spoke to him, saying, 'Do not cry.'
शकलानि पुनः सप्त सप्तधा कर्तितानि च । तदा चैकोनपञ्चाशन्मरुतश्चाभवन्नृप
Again, each of the seven pieces was divided into seven; thus, O king, forty-nine Maruts were born.
तदा प्रबुद्धा सुदती ज्ञात्वा गर्भं तथाकृतम् । इन्द्रेण छलरूपेण चुकोप भृशदुःखिता
Then, awakened, the beautiful-toothed lady, realizing her embryo had been so treated by Indra in a deceitful form, became furious and deeply distressed.
भगिनीकृतं तु सा बुद्ध्वा शशाप कुपिता तदा । अदितिं मघवन्तञ्च सत्यव्रतपरायणा
Knowing her child had been destroyed, she, devoted to truth and vows, angrily cursed Aditi and Maghavan at that moment.
यथा मे कर्तितो गर्भस्तव पुत्रेण छद्मना । तथा तन्नाशमायातु राज्यं त्रिभुवनस्य तु
Just as my embryo was destroyed by your son through deceit, so may the sovereignty of the three worlds come to ruin.
यथा गुप्तेन पापेन मम गर्भो निपातितः । अदित्या पापचारिण्या यथा मे घातितः सुतः
Just as my embryo was cast down by a hidden crime, and my son was slain by the sinful Aditi—
तस्याः पुत्रास्तु नश्यन्तु जाता जाताः पुनः पुनः । कारागारे वसत्वेषा पुत्रशोकातुरा भृशम्
May her sons perish again and again as they are born; may she dwell in prison, greatly afflicted by the grief of her children.
अन्यजन्मनि चाप्येव मृतापत्या भविष्यति । व्यास उवाच इत्युत्सृष्टं तदा श्रुत्वा शापं मरीचिनन्दनः
And even in another birth, she will be one whose children die. Vyasa said: Thus, hearing the curse pronounced at that time, the son of Marichi—
उवाच प्रणयोपेतो वचनं शमयन्निव । मा कोपं कुरु कल्याणि पुत्रास्ते बलवत्तराः
He spoke with affection, as if soothing her words: 'Do not be angry, O blessed one; your sons are stronger.'
भविष्यन्ति सुराः सर्वे मरुतो मघवत्सखाः । शापोऽयं तव वामोरु त्वष्टाविंशेऽथ द्वापरे
All the gods will become Maruts, companions of Maghavan; this curse of yours, O lovely-thighed one, will manifest in the twenty-eighth Dvapara.
अंशेन मानुषं जन्म प्राप्य भोक्ष्यति भामिनी । वरुणेनापि दत्तोऽस्ति शापः सन्तापितेन च
Receiving a human birth in part, O radiant one, he will enjoy its fruits; Varuna too has given a curse, being afflicted.
उभयोः शापयोगेन मानुषीयं भविष्यति । व्यास उवाच पतिनाश्वासिता देवी सन्तुष्टा साभवत्तदा
By the union of both curses, it will become human; Vyasa said: The goddess, comforted by her husband, was satisfied then.
नोवाच विप्रियं किञ्चित्ततः सा वरवर्णिनी । इति ते कथितं राजन् पूर्वशापस्य कारणम्
That beautiful one spoke nothing unpleasant thereafter; thus, O king, the cause of the former curse has been told to you.
अदितिर्देवकी जाता स्वांशेन नृपसत्तम
Aditi became Devaki, O best of kings, by her own portion.
अधमजगतः स्थितिवर्णनम् राजोवाच विस्मितोऽस्मि महाभाग श्रुत्वाख्यानं महामते । संसारोऽयं पापरूपः कथं मुच्येत बन्धनात्
Description of the state of the lowest world. The king said: I am astonished, O highly fortunate one, having heard this account, O wise sage; this world is of sinful nature—how can one be freed from its bondage?
कश्यपस्यापि दायादस्त्रिलोकीविभवे सति । कृतवानीदृशं कर्म को न कुर्याञ्चुगुप्सितम्
Even the heir of Kashyapa, possessing dominion over the three worlds, performed such an act—who would not do something to be despised?
गर्भे प्रविश्य बालस्य हननं दारुणं किल । सेवामिषेण मातुश्च कृत्वा शपथमद्भुतम्
Entering the womb, he killed the child—indeed a terrible deed; for the sake of service and meat, he made a wondrous oath to his mother.
शास्ता धर्मस्य गोप्ता च त्रिलोक्याः पतिरप्युत । कृतवानीदृशं कर्म को न कुर्यादसाम्प्रतम्
The ruler, protector of dharma, and lord of the three worlds, even he performed such an act—who would not now do the same?
पितामहा मे संग्रामे कुरुक्षेत्रेऽतिदारुणम् । कृतवन्तस्तथाश्चर्यं दुष्टं कर्म जगद्गुरो
My grandfathers in the battle of Kurukshetra did exceedingly terrible and astonishing deeds, O teacher of the world, wicked acts.
भीष्मोद्रोणः कृपः कर्णो धर्माशोऽपि युधिष्ठिरः । सर्वे विरुद्धधर्मेण वासुदेवेन नोदिताः
Bhishma, Drona, Kripa, Karna, and even Yudhishthira, the righteous, all acted against dharma, urged by Vasudeva.
असारतां विजानन्तः संसारस्य सुमेधसः । देवांशाश्च कथं चकुर्निन्दितं धर्मतत्पराः
Those of great wisdom, knowing the worthlessness of worldly existence, and even the divine portions, how did they commit blameworthy acts, though devoted to dharma?
कास्था धर्मस्य विप्रेन्द्र प्रमाणं किं विनिश्चितम् । चलचित्तोऽस्मि सञ्जातः श्रुत्वा चैतत्कथानकम्
What is the established measure of dharma, O best of Brahmins? My mind has become unsettled, having heard this narrative.
आप्तवाक्यं प्रमाणं चेदाप्तः कः परदेहवान् । पुरुषो विषयासक्तो रागी भवति सर्वथा
If the words of the trustworthy are authority, who is trustworthy when possessing another's body? A man attached to objects becomes passionate in every way.
रागो द्वेषो भवेन्नूनमर्थनाशादसंशयम् । द्वेषादसत्यवचनं वक्तव्यं स्वार्थसिद्धये
Attachment and aversion surely arise from loss of wealth, without doubt; from aversion, one speaks untruth for the sake of one's own benefit.
जरासन्धविघातार्थं हरिणा सत्त्वमूर्तिना । छलेन रचितं रूपं ब्राह्मणस्य विजानता
For the destruction of Jarasandha, Hari, in the form of virtue, devised a disguise, known by the Brahmin.
तदाप्तः कः प्रमाणं किं सत्त्वमूर्तिरपीदृशः । अर्जुनोऽपि तथैवात्र कार्ये यज्ञविनिर्मिते
Then who is trustworthy, what is authority, even if one is the embodiment of virtue? Arjuna too acted similarly in the matter of the sacrifice.
कीदृशोऽयं कृतो यज्ञः किमर्थं शमवर्जितः । परलोकपदार्थं वा यशसे वान्यथा किल
What kind of sacrifice has been performed here, and for what purpose, since it lacks tranquility? Was it done for attainment in the next world, for fame, or for some other reason?
धर्मस्य प्रथमः पादः सत्यमेतच्छ्रुतेर्वचः । द्वितीयस्तु तथा शौचं दया पादस्तृतीयकः
The first pillar of righteousness is truth, as declared in the scriptures; the second is purity, and compassion forms the third pillar.
दानं पादश्चतुर्थश्च पुराणज्ञा वदन्ति वै । तैर्विहीनः कथं धर्मस्तिष्ठेदिह सुसम्मतः
Charity is said to be the fourth pillar, according to those who know the ancient texts; how can righteousness, esteemed by all, stand here if it lacks these?
धर्महीनं कृतं कर्म कथं तत्फलदं भवेत् । धर्मे स्थिरा मतिः क्वापि न कस्यापि प्रतीयते
How can an action performed without righteousness yield its proper result? Firm devotion to righteousness is not found anywhere, nor is it believed by anyone.