इति प्रशस्ता वैदेही रावणेन दुरात्मना।
द्विजातिवेषेण हि तं दृष्ट्वा रावणमागतम्।
सर्वैरतिथिसत्कारैः पूजयामास मैथिली॥
iti praśastā vaidehī rāvaṇena durātmanā
dvi-jāti-veṣeṇa hi taṁ dṛṣṭvā rāvaṇam āgatam
sarvair atithi-satkāraiḥ pūjayām āsa maithilī
iti = thus; praśastā = was praised; vaidehī = when Vaidehī; rāvaṇena = Rāvaṇa; durātmanā = by the evil-minded; dvi-jāti-veṣeṇa hi = in the dress of a sannyāsī; tam = him; dṛṣṭvā = saw; rāvaṇam = Rāvaṇa; āgatam = who had come; sarvaiḥ = with all; atithi-satkāraiḥ = paraphernalia for worshipping uninvited guests; pūjayām āsa = and honored; maithilī = Maithilī.
When Vaidehī was thus praised by the evil-minded Rāvaṇa, Maithilī saw Rāvaṇa, who had come in the dress of a sannyāsī, and honored him with all paraphernalia for worshipping uninvited guests.1
1 As pointed out in the note to text 3.45.37, Śrīla Jīva Gosvāmī observes that Śrī Vālmīki has not made the subject of Māyā Sītā and so on clear [in the Rāmāyaṇa]: vālmīkinā nedaṁ spaṣṭīkṛtam. But that doesn’t mean that Śrī Vālmīki is absolutely silent about the events pertaining to Māyā Sītā and the like. He has given some pointers regarding those events in his Rāmāyaṇa, but he has deliberately refrained from making everything crystal clear. The current verse is one such pointer, for the sage did not report that Sītā-devī saw a sannyāsī; rather, he states that she saw Rāvaṇa in the guise of a sannyāsī. This also explains her indifference to Rāvaṇa’s excessively lusty appreciation of her beauty (which is quite obviously unbecoming of a sannyāsī). Rāmāyaṇa-bhūṣaṇa: dvi-jāti-veṣeṇa sannyāsi-veṣeṇa hitaṁ sahitam. Technical note: dvi-jāti-veṣeṇa tam āgataṁ rāvaṇaṁ dṛṣṭvā dvi-jāti-veṣo ’yaṁ rāvaṇa iti jñātvāpi.
The author elaborates on this in the next verse.