¹ Satyābhisandhena (“so intent on the truth”) indicates that he was intent on the Supreme Truth, the Personality of Godhead. He was a devotee of Lord Nārāyaṇa in the form of Śrī Raṅganātha, besides being a pure devotee of Śrī Rāmacandra. As a ruler, he had to rule in line with the principles of religiosity, economic development and sense enjoyment. This is comparable to the reigns of Dhruva, Pṛthu and Ambarīṣa. In Rāmāyaṇa 1.5.23, the brāhmaṇas who flocked to Ayodhyā due to the imminent appearance of the Supreme Lord as Rāma have been referred to by the word satya-rataiḥ which has been explained to be those whose spiritual realization had matured into devotional service unto the Supreme Brahman who is described as “the truth of the truth” (satyasya satyam). The same is the case with King Daśaratha who was similarly attached to the Supreme Truth, the Supreme Personality of Godhead. In Śrīmad-Bhāgavatam 4.12.14, Dhruva Mahārāja has been described as having ruled his kingdom in accordance with dharma, artha and kāma. Śrīla Prabhupāda explains why: “Perfection of materialistic life is suitably attained by the process of observing religious principles. This leads automatically to successful economic development, and thus there is no difficulty in satisfying all material desires. Since Dhruva Mahārāja, as a king, had to keep up his status quo or it would not have been possible to rule over the people in general, he did it perfectly.” And yet, the Śrīmad-Bhāgavatam describes that he attained Vaikuṇṭha. So is the case with King Daśaratha, who was not a mere pious materialist, for then he would have been unfit to serve Lord Rāmacandra as His father.