gura kēṁ bacana pratīti na jēhī. sapanēhum̐ sugama na sukha sidhi tēhī. 8.
I am not going to overlook the advice given by sage Narad; I am not going to
disregard his words^1. I am not afraid if by doing so my home is established or it is
ruined and demolished for good. (7)
A person who doubts the words of his or her Guru (teacher, preceptor and
guide) can never find happiness or any success even in his or her dream. (8)
[Note—^1 Refer also to: Ram Charit Manas, Baal Kand, Chaupai line no. 6 that
precedes Doha no. 81.
This is one important lesson we learn here—that one should rely upon one’s guru
and have faith in him. If one does so, one is sure to end up happy and satisfied as it
happened with Parvati. Suppose she had been distracted by the proddings and
allurements of the Sapta-rishis, and had doubted Narad’s sage advice to her father.
What would have been her fate then? She would have lost the chance to atone for the
sins she had committed in her previous life as Sati for disobeying Lord Shiva by
committing herself to loyally serve the Lord in her new birth. She would have fallen
in the eyes of the world as an indecisive and fickle-minded lady who had first
disobeyed her husband Lord Shiva in her previous life as Sati, and once again she had
disobeyed Narad in her present life as Parvati. It would be an ingnominous way to
live with these scars on her character. Who will marry her then?
In the event as it happened, we shall read that being loyal to her guru’s words
paid rich dividends to her: she was profusely praised by her tormentor sages, the
Sapta-rishis (in Doha no. 81 along with its preceding Chaupai line no. 8), and later on
lived a happy and contented life as a consort of Lord Shiva. This was a rare honour
because her marriage with Lord Shiva bestowed upon her the privilege of being
called the “Mother of the world” (refer: 1st half of Chaupai line no. 4 that precedes
Doha no. 103.]
ŒÊ0. ◊„UÊŒfl •flªÈŸ ÷flŸ Á’cŸÈ ‚∑§‹ ªÈŸ œÊ◊–
¡Á„U ∑§⁄U ◊ŸÈ ⁄U◊ ¡ÊÁ„U ‚Ÿ ÃÁ„U ÄUË ‚Ÿ ∑§Ê◊H 80H
dōhā.
mahādēva avaguna bhavana biṣnu sakala guna dhāma.
jēhi kara manu rama jāhi sana tēhi tēhī sana kāma. 80.
It’s alright (what you say) that Mahadeva^1 (the Great God; Lord Shiva) is an abode of
all vices and faults, and Vishnu is an abode of all good virtues.
But the point is that one is concerned with and attracted to him alone who
gives comfort, happiness and peace to one’s Mana (mind and heart)^2.
[Therefore, may be it is true that Vishnu is an excellent god who possesses all
the fine virtues that exist in this creation, but sorry Sirs, I am not at all interested in
him. I admire Lord Shiva and have fallen for him whom you say is a den of faults, but
what can I do? Love is such a bad thing that once it gets hold of you, your mind and
heart becomes as dumb as you yourself have told me I am in Doha no. 78 herein
above. So please don’t insist because I won’t mend my ways.] (Doha no. 80)
[Note—^1 The use of the word “Mahadeva” is very significant here. The word
means “a Great God”, someone who is superior to others. Here, Parvati has not used
any honourable title for Vishnu, she has just called him by his name, whereas for
Shiva she uses an honourable title of a “Mahadeva”. In other words, she wants to tell
the Sapta-rishis that as far as she is concerned, Vishnu is one of the other so many