Doha 73b
असि रघुपति लीला उरगारी। दनुज बिमोहनि जन सुखकारी॥ जे मति मलिन बिषयबस कामी। प्रभु पर मोह धरहिं इमि स्वामी॥१॥
नयन दोष जा कहँ जब होई। पीत बरन ससि कहुँ कह सोई॥ जब जेहि दिसि भ्रम होइ खगेसा। सो कह पच्छिम उयउ दिनेसा॥२॥
नौकारूढ़ चलत जग देखा। अचल मोहबस आपुहि लेखा॥ बालक भ्रमहिं न भ्रमहिं गृहादी। कहहिं परस्पर मिथ्याबादी॥३॥
हरि बिषइक अस मोह बिहंगा। सपनेहुँ नहिं अग्यान प्रसंगा॥ मायाबस मतिमंद अभागी। हृदयँ जमनिका बहुबिधि लागी॥४॥
ते सठ हठ बस संसय करहीं। निज अग्यान राम पर धरहीं॥५॥
Meaning
“Such, O Garuḍa, is the pastime of Śrī Raghunātha, a bewilderment to the demons but a delight to His followers. Those who are impure of mind, given over to the pleasures of the senses and slaves of passion, attribute infatuation to the Lord in the following manner, my master. (1) “He who has a jaundiced eye declares the moon as of a yellow colour so long as he is afflicted with the disease. When a man is confused as to the point of the compass, O Garuḍa, he affirms that the sun has risen in the west. (2) “A man who is sailing on a boat finds the world moving and deludes himself with the idea that he himself is standing still. Children whirl round in play, but not the surrounding buildings etc., yet they dub one another a liar (when some of them insist that it is they themselves who are moving). (3) “It is in this way, O Garuḍa, that error is attributed to Śrī Hari; otherwise not even in a dream is He subject to delusion. Those dull-witted wretches who are dominated by Māyā and who have many a veil hanging over their mind, (4) “such fools alone raise doubts in the perversity of their mind and attribute their own ignorance to Śrī Rāma. (5)
काम क्रोध मद लोभ रत गृहासक्त दुखरूप। ते किमि जानहिं रघुपतिहि मूढ़ परे तम कूप॥७३ (क)॥
निर्गुन रूप सुलभ अति सगुन जान नहिं कोइ। सुगम अगम नाना चरित सुनि मुनि मन भ्रम होइ॥७३ (ख)॥
Meaning
“Steeped in lust, anger, arrogance and greed and attached to their home, which is a replica of woe, how can such dullards know Śrī Raghunātha, fallen as they are in the depths of darkness (ignorance)? (73 A) “The attributeless aspect of the Godhead is easy to understand; but no one can comprehend the embodied form (which is beyond all modes of Prakṛti and divine in character). Even sages’ mind is bewildered on hearing of the various exploits of the Lord, both of an intelligible and baffling character. (73 B)
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