grāmyasya gṛha-cetasaḥ

grāmyasya gṛha-cetasaḥ

Such attraction between man and woman is a cause of saṁsāra even for Brahmā and others in this life and the next. What to speak of the common people who are attached to their houses?

Others, attached to lust, remember women and sink in saṁsāra. Irregular sandhi in strī-puṁ-prasaṅga is poetic license. This attachment exists even for Brahmā and others, producing saṁsāra (trāsam) in this world and the next (sarvatra) since it is material and arises from lust. Trāsam-āvahaḥ should also be in the genitive case. This is indicated by the word etādṛk: it appears to be the case of Rāma and Sītā also. There is an appearance of material association in their relationship but it is not factual, since their relationship is spiritual and arises from prema. Therefore this statement applies to the devatās but not to the Lord.

|| 9.11.18 ||

tata ūrdhvaṁ brahmacaryaṁ

dhāryann ajuhot prabhuḥ

trayodaśābda-sāhasram

agnihotram akhaṇḍitam

After mother Sītā entered the earth, Rāmacandra observed complete celibacy and performed an uninterrupted sacrifice for thirteen thousand years.

Then Rāma along with the inhabitants of Ayodhyā, performed his disappearance pastime.

|| 9.11.19 ||

smaratāṁ hṛdi vinyasya

viddhaṁ daṇḍaka-kaṇṭakaiḥ

sva-pāda-pallavaṁ rāma

ātma-jyotir agāt tataḥ

Rāmacandra, whose lotus feet were sometimes pierced by thorns when he lived in Daṇḍakāraṇya, placed those lotus feet in the hearts of those who thought of him. Then he entered his own abode.

He places his feet pierced by the thorns in the hearts of devotees not situated in Ayodhyā. “Let them faint, being pierced by thousands of thorns in their hearts.” Thus it seems Rāma did not have compassion for them. This is an example of vyāja-stuti: criticism meant as praise. He attained his own spiritual abode, beyond the material ream, where there is his own light not that of māya.

|| 9.11.20 ||

nedaṁ yaśo raghupateḥ sura-yācñayātta-