tathā daśaratho rājā putrān preṣya hṛdyaṁ dadau || 474 ||
“Then King Dasharatha, on seeing his sons, gave a heart-felt benediction.”
Structure
tathā daśaratho rājā putrān preṣya hṛdyam dadau
daśaratho rājā tathā putrān hṛdyam preṣya dadau
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tathā | tathā | indeclinable | — | thus, in that manner |
| daśaratho | daśaratho | noun | nominative · singular · masculine | Daśaratha, the king |
| rājā | rājā | noun | nominative · singular · masculine | king |
| putrān | putrān | noun | accusative · plural · masculine | sons |
| preṣya | preṣya | verb | √preṣ · optative · second | send |
| hṛdyam | hṛdyam | noun | accusative · singular · neuter | that which is dear, or heart |
| dadau | dadau | verb | √dā · preterite · third | he gave |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, tathā daśaratho rājā putrān preṣya hṛdyam dadau, the non-dual reading of King Dasharatha's heart-felt benediction to his sons underscores the inherent unity of the Self (Ātman). Shankara's commentary on the Brahma Sutras (BS 1.1.5) notes that the ultimate reality, Brahman, is beyond human conception, yet it is the essence of all existence. Here, Dasharatha's affection towards his sons illustrates the natural affection of the individual self (jīva) for its own nature, mirroring the universal affection of Brahman for the world. This reading highlights the brahman-ātman identity, where the individual self is not separate from the ultimate reality. The benediction (hṛdyam dadau) signifies the overflow of love from the Self, unconditioned by duality, affirming the unity of existence. This understanding guides the seeker towards realizing the non-dual nature of reality, where all distinctions, including those between father and son, dissolve into the ultimate unity of Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an embodiment of the loving relationship between the jīva (individual soul) and Īśvara (God). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the concept of prapatti, or self-surrender, where the jīva, like Dasharatha's sons, receives the benediction (hṛdyam dadau) of Īśvara, symbolized by King Dasharatha. This benediction represents the divine grace that descends upon the devotee who surrenders with faith, illustrating the reciprocal love between the jīva and Īśvara. Madhvācārya, in his commentary on the Bhagavad Gita, further elucidates this concept, noting that such a benediction signifies the beginning of the jīva's journey towards liberation (mokṣa), under the guidance and grace of Īśvara. This verse, therefore, is seen as a celebration of the devotional path, where the love of the divine for the individual soul is paramount, and the individual's response to this love is one of surrender and devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound lesson in the practical application of universal love and acceptance. Swami Vivekananda, in his lectures on 'The Vedanta Philosophy' (Complete Works, Vol. 1), emphasizes the importance of recognizing the divine in every being, echoing the sentiment of Dasharatha's heart-felt benediction to his sons. This recognition is not merely intellectual but involves a deep emotional and spiritual connection, where one sees beyond the externalities and appreciates the inherent worth and dignity of each individual. S. Radhakrishnan, in his book 'The Hindu View of Life', expands on this idea, noting that such a vision of life leads to a sense of universal brotherhood and responsibility, where every action is guided by a sense of compassion and empathy. In contemporary life, this verse inspires us to nurture a broader sense of community, where the love and acceptance we extend to our immediate family can be expanded to encompass all humanity, reflecting the universal and inclusive nature of the ultimate reality.