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उच्छेदमेकविषयात् कथयन्ति बोधान्मोहस्य ये खलु कथं न मृषावदास्ते ।
लावण्यमीश तव यन्नयनैर्निपीय तत्रैव मोहमधिकं दधते तरुण्यः ॥२१॥
T: Oh, Lord Śrī Varadarāja, the scholars who say complete and proper knowledge of any subject dispels the delusion of ignorance about that subject are indeed nay-sayers! (Mithyāvāda of naysayers is frowned upon by the devout). This has to be so, because, the young damsels who drink in with their eyes Your beauty indeed experience more enchantment in it, not less!
Explanation: The perception that there is a snake in one place when there is only a rope is called delusion. If a person is explained that it is indeed only a rope, his delusion that it is a snake is dispelled. The people who state this are Mṛṣāvādins, i.e. those who state that this world is unreal and a mere product of delusion. They are also described as Advaitins.
When young damsels look upon the enchanting form of Lord Śrī Varadarāja, does not a type of delusion, infatuation, or enchantment, arise instantly? So the poet is raising the issue that seeing the Lord, the Paramātmā, is increasing delusion instead of removing it! The word Moha can mean both delusion and a loving enchantment, and this artifice is used by the poet here cleverly.
Note from me: The reference to young damsels has to be put in perspective. According to the Bhakti tradition across cultures, each devotee considers himself or herself the handmaiden of the Supreme Lord, the Paramapuruṣa (Supreme Male). Thus all devotees can be reckoned as included in any term describing young female devotees.
This is tellingly narrated in the story of Saint Meera's visit to Brindavan, the abode of Lord Śrī Kṛṣṇa. When she is stopped by a devotee from entering a place saying women are barred from entry, she famously declares that there is only one real male (Supreme Male) in the universe and all others are indeed female, his handmaidens.
