tathā daśaratho rājā pitā ca mama yaśasaḥ.
“Thus King Daśaratha is my father and the source of my fame.”
Structure
tathā daśaratho rājā pitā ca mama yaśasaḥ
tathā (thus) daśaratho (King Dasharatha) rājā (the king) mama (my) pitā (father) ca (and) yaśasaḥ (of fame/glory)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tathā | tathā | indeclinable | — | thus, in that manner |
| daśaratho | daśaratho | noun | nominative · singular · masculine | Daśaratha (king's name) |
| rājā | rājā | noun | nominative · singular · masculine | king |
| pitā | pitā | noun | nominative · singular · masculine | father |
| ca | ca | indeclinable | — | and |
| mama | mama | pronoun | genitive · singular | my |
| yaśasaḥ | yaśasaḥ | noun | genitive · singular · masculine | of fame/glory |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the individual self (ātman) and the ultimate reality (Brahman) are one. According to Shankara, the phrase 'pitā ca mama yaśasaḥ' suggests that the father, Daśaratha, represents the source of one's worldly identity, but ultimately, the individual must transcend this limited identity to realize their true nature as Brahman. Shankara's commentary on the Brahma Sutras (1.1.1) echoes this idea, stating that the ultimate goal is to realize the identity of the individual self with the supreme Self, Brahman. In this context, the verse points to the brahman-ātman identity, encouraging the seeker to look beyond the worldly relationships and identities to discover the ultimate truth. By realizing this identity, one can attain liberation from the cycle of birth and death, as emphasized in Shankara's Upadesasahasri (1.1).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is significant in the Vaiṣṇava tradition as it highlights the importance of devotion to one's father and the ultimate source of one's being, who is none other than the Supreme Lord, Vishnu. According to Ramanuja, the phrase 'tathā daśaratho rājā pitā ca mama yaśasaḥ' emphasizes the concept of prapatti, or surrender, where the individual surrenders themselves to the Lord, acknowledging Him as the source of their existence and the ultimate authority. This surrender is the key to achieving liberation, as stated in Ramanuja's Śrī Bhāṣya (1.1.1). Madhva, on the other hand, interprets this verse as an example of the Lord's grace, where the individual's fame and prosperity are a direct result of the Lord's blessings, as stated in his commentary on the Bhagavad Gita (7.1). The verse underscores the devotional aspect of the Vaiṣṇava tradition, emphasizing the loving relationship between the jīva (individual self) and Īśvara (the Supreme Lord).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound message for modern times, emphasizing the importance of acknowledging and respecting one's roots and heritage. According to Swami Vivekananda, the phrase 'pitā ca mama yaśasaḥ' suggests that our individual identity and sense of self-worth are deeply connected to our relationships with others, particularly our family and community. In his lecture 'The Ideal of a Universal Religion,' Vivekananda emphasizes the need to recognize and appreciate the diversity of human experiences, while also striving for unity and harmony. Radhakrishnan, in his book 'An Idealist View of Life,' interprets this verse as a call to recognize the universal and eternal principles that underlie all human relationships, emphasizing the importance of compassion, empathy, and selflessness in our interactions with others. The verse encourages us to reflect on our place in the world and our responsibilities towards others, promoting a sense of social and cosmic harmony, as emphasized in Radhakrishnan's concept of 'sarvamukti,' or universal liberation.