एवं नारदशापेन केशवस्य च धीमतः वेश्यात्वमागताः सर्वा भवन्त्यः काममोहिताः इदानीमपि यद्वक्ष्ये तच्छृणुध्वं वराङ्गनाः //
evaṃ nāradaśāpena keśavasya ca dhīmataḥ veśyātvamāgatāḥ sarvā bhavantyaḥ kāmamohitāḥ idānīmapi yadvakṣye tacchṛṇudhvaṃ varāṅganāḥ //
وهكذا، بلعنة نارادا—حتى بحضرة كيشافا الحكيم—بلغتْ جميعُ أولئك النسوة، وقد أضلّهنّ الهوى، حالَ القيان/البغايا. والآن أيضًا، أيتها النساء ذوات الأعضاء الحسنة، اسمعنَ ما سأعلنه.
This verse does not describe Pralaya; it is a moral-narrative statement about the power of a sage’s curse and the delusion caused by desire (kāma-moha).
It underscores self-restraint and vigilance against kāma (desire) and moha (delusion). For kings and householders, the implied dharma is to govern and live with discipline, avoiding conduct that leads to social and ethical downfall.
No Vāstu, temple-building, or ritual procedure is stated in this verse; its significance is ethical and narrative, warning about desire-driven degradation and the consequences of curses.