शेषं च हविषस्तस्य प्राश्याशास्यात्मनः प्रियम्।
ध्यायन्नारायणं देवं स्वास्तीर्णे कुशसंस्तरे॥
वाग्यतः सह वैदेह्या भूत्वा नियतमानसः।
श्रीमत्यायतने विष्णोः शिश्ये नरवरात्मजः॥
śeṣaṁ ca haviṣas tasya prāśyāśāsyātmanaḥ priyam
dhyāyan nārāyaṇaṁ devaṁ svāstīrṇe kuśa-saṁstare
vāg-yataḥ saha vaidehyā bhūtvā niyata-mānasaḥ
śrīmaty āyatane viṣṇoḥ śiśye nara-varātmajaḥ
śeṣam ca = the remnants; haviṣaḥ = offering; tasya = of the Deity’s; prāśya = ate it; āśāsya = glorified and; ātmanaḥ = that was so; priyam = dear to Him; dhyāyan = while meditating; nārāyaṇam = Nārāyaṇa; devam = on Lord; sva-āstīrṇe = that He had spread out; kuśa-saṁstare = on a bed of kuśa grass 1; vāk-yataḥ = controlled His speech; saha = with; vaidehyā = Vaidehī; bhūtvā = having; niyata-mānasaḥ = and mind; śrīmati = in that prosperous; āyatane = abode; viṣṇoḥ = of Viṣṇu; śiśye = He went to sleep; nara-vara-ātmajaḥ = Prince Rāma.
Prince Rāma glorified the remnants of the Deity’s offering that was so dear to Him and ate it. Having controlled His speech and mind, while meditating on Lord Nārāyaṇa, He went to sleep on a bed of kuśa grass that He had spread out with Vaidehī in that prosperous abode of Viṣṇu.
Lord Rāma was extremely fond of the remnants of the oblations offered to Lord Rāṅganātha. He went to sleep on a bed of kuśa grass while meditating on the Lord of Śrīraṅgam.
It is hinted here that [because they carried out the pre-coronation vows meticulously,] both Rāma and Vaidehī were sense controlled.
Śrīmati (“prosperous”) indicates that Lord Viṣṇu’s abode, that is, Lord Rāṅganātha’s abode, is filled with spiritual prosperity, that is, it is a form of oṁkāra, the essence of the three Vedas, for the Śruti states:
ṛcaḥ sāmāni yajūṁṣi
sā hi śrīr amṛtā satām
“The Ṛg, Sāma and Yajur Veda mantras constitute prosperity, nectar for the saintly.”
It is also stated that the vimāna or gopura of Lord Raṅganātha is a form of oṁkāra: vimānaṁ praṇavākāram.
Lord Rāma went to sleep in that prosperous abode of Raṅganātha. Though He is an incarnation of the Supreme Personality of Godhead Himself, His engagement in the worship of the Deity of Raṅganātha is in line with His duty as a kṣatriya, a duty that He had accepted in accordance with the purpose of His descent.