चक्षुषा तव सौम्येन पूतास्मि रघुनन्दन।
गमिष्याम्यक्षयाँल्लोकांस्त्वत्प्रसादादरिन्दम॥
cakṣuṣā tava saumyena pūtāsmi raghu-nandana
gamiṣyāmy akṣayānl lokāṁs tvat-prasādād arindama
cakṣuṣā = glance; tava = Your; saumyena = by pleasing; pūtā asmi = I have been purified; raghu-nandana = O beloved descendant of the Raghus; gamiṣyāmi = I will attain; akṣayān = the indestructible; lokān = worlds; tvat-prasādāt = by Your mercy; arindama = O scorcher of Your enemies.
O beloved descendant of the Raghus, O scorcher of Your enemies, I have been purified by Your pleasing glance. By Your mercy, I will attain the indestructible worlds.
1 See Govinda-bhāṣya on the above-mentioned section of Vedānta-sūtra for further details. Material activities can be simply defined as endeavors to fulfill the six urges enlisted by Śrīla Rūpa Gosvāmī in Upadeśāmṛta 1: the urge of speech, the urge of the mind, the urge of anger, the urge of the tongue, the urge of the stomach and the urge of the genitals. If one’s endeavor to fulfill these urges is in opposition to the teachings of the Vedas, such an endeavor is a sinful material activity. If one’s endeavor to fulfill these urges is in line with the teachings of the Vedas, such an endeavor is a sinless material activity. Sinful and sinless material activities are more commonly referred to as pāpa-karma and puṇya-karma respectively. One who desires to benefit himself can mix bhagavad-bhakti with puṇya-karma, not pāpa-karma. For instance, one can marry in Kṛṣṇa consciousness; one cannot divorce in Kṛṣṇa consciousness.
2 Inadvertently: This point is explicitly stated by Śrī Rāmānuja in his Śrī-bhāṣya. He points out that one has to engage in bhakti while consciously avoiding all sinful material activities as well as unnecessary sinless material activities: tad idam aśleṣa-vacanaṁ prāmādika-viṣayaṁ mantavyam . . . vidyāyā duścarita-virati-niṣpādyatvāvagamāt. See the Śrī-bhāṣya on the entirety of the above-mentioned section of Vedānta-sūtra for further details.
Having uttered words of submission and service, she now states the goal of her [spiritual practices] here.
“Your pleasing glance” refers to Lord Rāma’s pleasing glance of causeless mercy upon her. This indicates that her previous sinful reactions have been destroyed. “O scorcher of Your enemies” indicates that her later sinful reactions have been disconnected from her.
Tvat-prasādāt indicates that she had received the mercy of Lord Rāma that had been enriched by the mercy of her ācāryas. [The effect of receiving such mercy] is stated as follows:
tam akratuḥ paśyati vīta-śoko
dhātuḥ prasādān mahimānam ātmanaḥ
“He who avoids materialistic activities sees his [true] glory and becomes free from sorrow by the mercy of the Supreme Soul.” (Kaṭha Upaniṣad 1.2.20)
“I will attain the indestructible worlds” means “I will attain the supreme abode [of Vaikuṇṭha] from which no one returns [to material existence].”
She then anticipates that Lord Rāma might ask her, “Then why didn’t you go [to the supreme abode] with your ācāryas?” and responds to it in the next verse.
NOTE. “Previous sinful reactions” and “later sinful reactions” are referred to in Vedānta-sūtra 4.1.13-16. In this context, “sinful reactions” refers to reactions to sinful material activities and sinless material activities since both of them obstruct the attainment of liberation [and love of Godhead].1
As explained by Śrīla Baladeva Vidyābhūṣaṇa in his Govinda-bhāṣya, as a general principle, when a person takes to the process of bhakti, the reactions to the sinful and sinless material activities he had engaged in prior to his practice of bhakti are destroyed, and the reactions to the sinful and sinless material activities he [inadvertently] engages in while he practices bhakti are disconnected from him.2