हरौ स्नेहयुतत्वाच्च हरिप्रीतिरिति स्मृता । धृतिरूपस्य वायोश्च भार्या सा परिकीर्तिता ॥ ३,१६.
Because of her affection for Hari, she is remembered as devotion to Hari; she is declared as the wife of Vāyu, who is of the nature of steadfastness.
सर्वमन्त्राभिमानित्वात्सर्वमन्त्रात्मिका स्मृता । महाप्रभोश्च वायोश्च भार्या वै सा प्रकीर्तिता ॥ ३,१६.
Because she is honored as all mantras, she is remembered as the very essence of all mantras; she is proclaimed as the wife of the great lord, Vāyu.
भुज्यन्ते सर्वभोगास्तु विष्णुप्रीत्यर्थमेव च । अतस्तु भारती ज्ञेया भुजिनाम्ना प्रकीर्तिता ॥ ३,१६.
All enjoyments are experienced solely for the pleasure of Viṣṇu; therefore, Bhāratī is to be known as the one called Bhujinī.
चित्ररूपस्य वायोस्तु भार्या सा परिकीर्तिता । रोचनेन्द्रस्य भार्या च श्रद्धाख्या परिकीर्तिता ॥ ३,१६.
She is declared as the wife of Vāyu, who is of manifold forms; and the wife of Rocanendra is also proclaimed as Śraddhā.
हनुमांश्च तदा जज्ञे त्रेतायां पक्षिसत्तम । तदा शिवाख्यविप्राच्च जज्ञे सा भारती स्मृता ॥ ३,१६.
Then Hanuman was born in the Treta Yuga, O best of birds; and at that time, Bhāratī, so she is remembered, was born from the brahmin known as Shiva.
न केवलं भारती सा शच्याद्यैश्चैव संयुता । तस्मिन्संजनिताः सर्वाः प्रापुर्योगं स्वभर्तृभिः ॥ ३,१६.
Not only Bhāratī, but also Śacī and others were united with her; all those born there attained union with their respective husbands.
अन्यगेति च विज्ञेया कन्या तन्मतिसंज्ञिका । त्रेतान्ते सैव पक्षीन्द्र शच्याद्यैश्चैव संयुता ॥ ३,१६.
Another maiden, known as Tanmatisaṃjñikā, should be understood as such; at the end of the Treta Yuga, O king of birds, she too was united with Śacī and the others.
दमयन्त्यनलाज्जाता इन्द्रसेनेति चोच्यते । नलं नन्दयते यस्मात्तस्माच्च नलनन्दिनी ॥ ३,१६.
Born from Damayantī and Anala, she is called Indrasenā; because she delighted Nala, she is also called Nalanandinī.
तत्र स्वभर्तृसंयोगं नैव चाप खगेश्वर । तत्रान्यगात्वं विज्ञेयं पुरुषस्थेन वायुना ॥ ३,१६.
There, O lord of birds, she did not attain union with her husband; in that case, her becoming another should be understood as caused by the wind dwelling in a male form.
किञ्चित्कालं तथा स्थित्वा कन्यैव मृतिमाप सा । शच्यादिसंयुता सैव द्रुपदस्य महात्मनः ॥ ३,१६.
Having remained as a maiden for some time, she met her death; united with Śacī and the others, she then became the daughter of the great Drupada.
वेदिमध्यात्समुद्भूता भीमसेनार्थमेव च । तत्रान्यगात्वं नास्त्येव योगश्च सह भर्तृभिः ॥ ३,१६.
She arose from the middle of the altar, specifically for Bhīmasena; there, there was no other embodiment, and she was united in yoga with her husbands.
केवला भारती ज्ञेया काशिराजस्य कन्यका । काली नाम्ना तु सा ज्ञेया भीमसेनप्रिया सदा ॥ ३,१६.
Bhāratī alone should be known as the daughter of the king of Kāśī; she is always known as Kālī by name, beloved of Bhīmasena.
वाच्यादिभिः संयुतैव द्रौपदी द्रुपदात्मजा । देहं त्यक्त्वाविशिष्टैव कारटीग्रामसंज्ञकै ॥ ३,१६.
Endowed with Vāc and others, Draupadī, the daughter of Drupada, after abandoning her body, entered the place known as Kāraṭī village.
संकरस्य गृहे वीन्द्र भविष्यति कलौ युगे । वायोस्तृतीयरूपार्थं सा कन्यैव मृतिं गता ॥ ३,१६.
O Indra among birds, in the house of Saṃkara, she will be born in the Kali Yuga; for the sake of the third form of Vāyu, that maiden met her death.
इत्याद्या वायुभार्याश्च ब्रह्मभार्याश्च सत्तम । स्वभर्तृभ्यां च पक्षीन्द्र गुणैश्चैव शताधमाः ॥ ३,१६.
Thus, O best of beings, the wives of Vāyu and the wives of Brahmā, together with their husbands, O king of birds, are of various qualities, from highest to lowest.
श्रीगरुडमहापुराणम् १७ गरुड उवाच । चतुर्जन्मसु वै कृष्ण शच्याद्यैः सह भारती । एकदेह विशिष्टैव भुवि जातेति चोक्तवान् ॥ ३,१७.
Garuḍa said: In four births, O Kṛṣṇa, Bhāratī, together with Śacī and the others, was born on earth, distinguished by a single body—thus it is said.
कारणं ब्रूहि मे ब्रह्मन् शिष्याय तव सुव्रत । गरुडेनैवमुक्तस्तमुवाच मधुसूदनः ॥ ३,१७.
Tell me the reason for this, O Brahman, for your disciple, O virtuous one; thus addressed by Garuḍa, Madhusūdana spoke to him.
श्रीकृष्ण उवाच । विशिष्टदेहसं प्राप्तौ भारत्याः पक्षिसत्तम । वक्ष्यामि कारणं वीन्द्र सावधानमनाः शृणु ॥ ३,१७.
Śrī Kṛṣṇa said: I will tell you the reason, O best of birds, for Bhāratī's attainment of a distinguished body; listen attentively, O Indra among birds.
पुरा कृतयुगे वीन्द्र रुद्रभार्या च पार्वती । इन्द्रभार्या शची देवी यम भार्याच शामला ॥ ३,१७.
Once, in the Kṛta Yuga, O Indra among birds, there were Pārvatī, wife of Rudra; Śacī, wife of Indra; and Śyāmalā, wife of Yama.
अश्विभार्या उषा देवी भर्तृभिः सहिता खग । ब्रह्मलोकं ययुस्तत्र ब्रह्माणं ददृशुस्तदा ॥ ३,१७.
Uṣā, wife of the Aśvins, also, together with their husbands, O bird, went to Brahmaloka; there they saw Brahmā.
हावं भावं विलासं च दर्शयामासुरञ्जसा । दृष्ट्वा ता उद्धता ब्रह्मा शशाप खगसत्तम ॥ ३,१७.
They openly displayed amorous gestures, feelings, and playful behavior; seeing them thus unrestrained, Brahmā cursed them, O best of birds.
उद्धताश्च यतो यूयं मानुषीं योनिमाप्स्यथ । तत्र स्वभर्तृसंयोगमवाप्स्यथ खगेश्वर ॥ ३,१७.
Because you were unrestrained, you shall obtain human birth; there, O lord of birds, you will attain union with your husbands.
एवं शप्तास्तु ताः सर्वा आजग्मुर्मेरुपर्वतम् । तत्रोपविष्टं ब्रह्माणं वञ्चयामासुरञ्जसा ॥ ३,१७.
Thus, having been cursed, all of them went to Mount Meru; there, seeing Brahmā seated, they deceived him completely.
तूष्णीमेव स्थिते वीन्द्र वञ्चयन्त्यः स्थिताः पुनः । ततस्तूष्णीं स्थितं वीन्द्र वञ्चयामासुरञ्जसा ॥ ३,१७.
While Indra remained silent, they again stood silently, deceiving him once more as he sat quietly, O Indra.
त्रिवारानन्तरं ब्रह्मा शप्तवांस्ता महाप्रभुः । त्रिवारं वञ्चनं यस्मादेकवारं च दर्शनम् ॥ ३,१७.
Then the great lord Brahmā cursed them three times in succession, because they deceived him three times and appeared before him only once.
किं चाश्रुत्वातः पश्चाच्चतुर्जन्मसु भूतले । एकदेहान्मानुषत्वं भविष्यति न संशयः ॥ ३,१७.
And since they did not listen, afterwards, in four births on earth, they would be born as humans in a single body—of this there is no doubt.
द्वितीये जन्मनि तथा अन्यगात्वमवाप्स्यथ । तृतीये जन्मनि तथा भर्तृसंयोग माप्स्यथ ॥ ३,१७.
In the second birth, they would attain union with another; in the third birth, they would obtain union with a husband.
जन्मन्याद्ये चतुर्थे च नान्यगात्वमवाप्स्यथ । तथा स्वभर्तृसंयोगं नावाप्स्यथ च सर्वशः ॥ ३,१७.
But in the first and fourth births, they would not attain union with another, nor would they ever fully obtain union with their own husband.
एवं शप्तास्तु ताः सर्वा ब्रह्मणा पक्षिसत्तम । तदा विचारयामासुर्मिलित्वा मेरुमूर्धनि ॥ ३,१७.
Thus, having been cursed by Brahmā, O best of birds, all of them gathered at the summit of Meru and deliberated together.
ब्रह्मशापस्त्वनिर्वाय उपायैः शतशोपि च । नीचैः समागमो निन्द्यस्तथैव च विपत्तिदः ॥ ३,१७.
The curse of Brahmā cannot be removed, even by hundreds of means; association with the lowly is to be condemned and brings misfortune.