तव नास्ति मनुष्येन्द्र न चाभूत्ते कदाचन।
मनस्यपि तथा राम न चैतद्विद्यते क्वचित्॥
tava nāsti manuṣyendra na cābhūt te kadācana
manasy api tathā rāma na caitad vidyate kvacit
tava = in You; na = not; asti = such an activity is found; manuṣya-indra = O Lord of men; na = never; ca = and; abhūt = was found; te = in You; kadācana = ever; manasi = in Your mind; api tathā = even; rāma = Rāma; na ca = never; etat = this activity; vidyate = will be found in You; kvacit = under any circumstance.
O Lord of men, such an activity is not found in You and was never found in You. Rāma, this activity will never ever be found in You even in Your mind under any circumstance.1
1 This is literal translation of this verse. It means, “O Lord of men, You do not engage in such an activity and have never engaged in it [also]. Rāma, You will never engage in this activity [even in Your mind] under any circumstance.”
1 The Lord has not, does not and will not ever engage in such an activity.
2 To not be attracted to another’s lady may not be astonishing if she is unattractive. But to not be attracted to another’s lady when she is attractive is an indication of full-fledged adherence to the principle of celibacy.
“O Lord of men” significantly brings out the reason [for this characteristic in Him].
Rāma does not even hanker for other’s women [in His mind], what to speak of Him engaging in the [actual] activity of approaching them. This was stated earlier, [but] here Sītā-devī specifies that such an activity is not found in Rāma in the past, present or the future.1 “In Your mind” indicates that Rāma does not even desire to approach others’ women. “Under any circumstance” indicates that He does not desire so even if such women are beautiful.2
NOTE. Because Rāma is the Lord of men, that is, the transcendental Lord who has appeared to benefit mankind, He is naturally not attracted to women or anything else of this world.
When the Supreme Personality of Godhead incarnated as Lord Nārāyaṇa Ṛṣi, the brother of Nara Ṛṣi, He took the vow of absolute celibacy as a naiṣṭhika-brahmacārī. At that time, the demigods attempted to break his vow, but they failed. Prabhupāda explains this phenomenon in the following words:
From a study of the whole scheme of disassociation from women, it appears that a woman is a stumbling block for self-realization, and the Lord appeared as Nārāyaṇa to teach the principle of womanly disassociation with a vow in life. The demigods, being envious of the austere life of the rigid brahmacārīs, would try to cause them to break their vows by dispatching soldiers of Cupid. But in the case of the Lord, it became an unsuccessful attempt when the celestial beauties saw that the Lord can produce innumerable such beauties by His mystic internal potency and that there was consequently no need to be attracted by others externally. There is a common proverb that a confectioner is never attracted by sweetmeats. The confectioner, who is always manufacturing sweetmeats, has very little desire to eat them; similarly, the Lord, by His pleasure potencies, can produce innumerable spiritual beauties and not be the least attracted by the false beauties of material creation. (Śrīmad-Bhāgavatam 2.7.6 purport)