Doha 302
कपट कुचालि सीवँ सुरराजू। पर अकाज प्रिय आपन काजू॥ काक समान पाकरिपु रीती। छली मलीन कतहुँ न प्रतीती॥१॥
प्रथम कुमत करि कपटु संँकेला। सो उचाटु सब कें सिर मेला॥ सुरमायाँ सब लोग बिमोहे। राम प्रेम अतिसय न बिछोहे॥२॥
भय उचाट बस मन थिर नाहीं। छन बन रुचि छन सदन सोहाहीं॥ दुबिध मनोगति प्रजा दुखारी। सरित सिंधु संगम जनु बारी॥३॥
दुचित कतहुँ परितोषु न लहहीं। एक एक सन मरमु न कहहीं॥ लखि हियँ हँसि कह कृपानिधानू। सरिस स्वान मघवान जुबानू॥४॥
Meaning
Though king of the gods, Indra is the worst specimen of deceitfulness and villainy; he loves others’ loss and his own gain. The ways of Indra (the slayer of the demon Pāka) are like those of a crow—crafty, malicious and trusting none. (1) Having conceived an evil design in the first instance he wove a net of wiles and made everyone a victim of ennui by throwing the net on the head of each. He then infatuated all by exerting the deluding potency of the gods; but they could not be wholly deprived of the affection they bore for Śrī Rāma. (2) Overcome as they all were by fear and ennui, they were all distracted. Now they conceived a liking for the woods and the very next moment they loved to be at their home. The people were afflicted by this vacillating attitude of their mind even as the water at the mouth of a river is tossed on both sides of the ocean and the river. (3) Wavering in mind, they did not derive solace anywhere nor did they disclose their heart to one another. Observing this, the all-compassionate Lord smiled within Himself and said, ‘The canine race, Indra and lustful youth are alike* in nature.’ (4) * The nominal bases Śvāna (a dog), Yuvān (a young gallant) and Maghavān (Indra) are delineated in the same way according to the Saṁskṛta grammar (vide Pāṇinī’s aphorism ‘श्वयुवमघोनामतद्धिते’). The poet ingeniously traces this verbal affinity to a natural affinity existing between the three.
भरतु जनकु मुनिजन सचिव साधु सचेत बिहाइ। लागि देवमाया सबहि जथाजोगु जनु पाइ॥३०२॥
Meaning
Barring Bharata, King Janaka, the host of sages, the ministers and enlightened saints, the deluding potency of the gods prevailed on all according to the susceptibility of each. (302)
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