Doha 112b
कबहुँ कि दुख सब कर हित ताकें । तेहि कि दरिद्र परस मनि जाकें॥ परद्रोही की होहिं निसंका । कामी पुनि कि रहहिं अकलंका॥१॥
बंस कि रह द्विज अनहित कीन्हें । कर्म कि होहिं स्वरूपहि चीन्हें॥ काहू सुमति कि खल सँग जामी । सुभ गति पाव कि परत्रिय गामी॥२॥
भव कि परहिं परमात्मा बिंदक । सुखी कि होहिं कबहुँ हरिनिंदक॥ राजु कि रहइ नीति बिनु जानें । अघ कि रहहिं हरिचरित बखानें॥३॥
पावन जस कि पुन्य बिनु होई। बिनु अघ अजस कि पावइ कोई॥ लाभु कि किछु हरि भगति समाना। जेहि गावहिं श्रुति संत पुराना॥४॥
हानि कि जग एहि सम किछु भाई। भजिअ न रामहि नर तनु पाई॥ अघ कि पिसुनता सम कछु आना। धर्म कि दया सरिस हरिजाना॥५॥
एहि बिधि अमिति जुगुति मन गुनऊँ। मुनि उपदेस न सादर सुनऊँ॥ पुनि पुनि सगुन पच्छ मैं रोपा। तब मुनि बोलेउ बचन सकोपा॥६॥
मूढ़ परम सिख देउँ न मानसि। उत्तर प्रतिउत्तर बहु आनसि॥ सत्य बचन बिस्वास न करही। बायस इव सबही ते डरही॥७॥
सठ स्वपच्छ तव हृदयँ बिसाला। सपदि होहि पच्छी चंडाला॥ लीन्ह श्राप मैं सीस चढ़ाई। नहिं कछु भय न दीनता आई॥८॥
Meaning
‘Can suffering ensue from solicitude for others’ well-being? Can anyone possessing the philosopher’s stone suffer from want any longer? Can the malevolent be free from anxiety? Can the sensualist escape obloquy? (1) ‘Can one’s posterity survive even though one has persecuted the Brāhmaṇas? Can one continue to perform actions (with attachment) even after attaining Self-Realization? Has anyone acquired sound wisdom while living in the company of the vicious? Can an adulterer attain a happy destiny? (2) ‘Can those who have realized God fall again into the ocean of transmigration? Can the revilers of Śrī Hari be ever happy? Can a kingdom stand without knowledge of statecraft? Can sins persist even after one has commenced narrating Śrī Hari’s exploits? (3) ‘Can one enjoy sacred renown without religious merit and can anyone earn a bad reputation without a sin? Is there any gain as valuable as Devotion to Śrī Hari, which is glorified alike by saints as well as by the Vedas and Purāṇas? (4) ‘And, brother, is there any loss in the world as grievous as that of the man who fails to adore Śrī Rāma even on obtaining a human body? Is there any other sin so bad as backbiting or any virtue so great as compassion, O mount of Śrī Hari?’ (5) “In this way I mentally advanced numberless arguments in my favour and did not listen to the sage’s teaching with reverence. Again and again I maintained the cause of the ‘Saguṇa’ form of worship (the worship of an embodied Deity), till at last the sage uttered words in anger: (6) “Fool, you refuse to accept the supreme lesson I have been inculcating in you and indulge in endless arguments and counter-arguments. You give no credence to my authentic words and, like a crow, look on everything with distrust! (7) “Fool, you are exceedingly self-opinionated; therefore, you shall at once take the form of a crow (the pariah among birds).” I bowed to the curse pronounced by the sage, but neither felt alarmed, nor was remorseful. (8)
तुरत भयउँ मैं काग तब पुनि मुनि पद सिरु नाइ। सुमिरि राम रघुबंस मनि हरषित चलेउँ उड़ाइ॥११२ (क)॥
उमा जे राम चरन रत बिगत काम मद क्रोध। निज प्रभुमय देखहिं जगत केहि सन करहिं बिरोध॥११२ (ख)॥
Meaning
“I was immediately transformed into a crow. Thereupon I bowed my head at the sage’s feet again and, fixing my thoughts on Śrī Rāma, the Jewel of Raghu’s line, joyfully took flight.” (112 A) Umā, (continues Lord Śaṅkara,) they, who are devoted to Śrī Rāma’s feet and are free from lust, vanity and anger, look upon the whole world as full of their lord; against whom can they harbour animosity? (112 B)
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