न मे तथा पार्थिव धीयते मनो महत्सु कामेषु न चात्मनः प्रिये।
यथा निदेशे तव शिष्टसंमते व्यपैतु दुःखं तव मत्कृतेऽनघ॥
na me tathā pārthiva dhīyate mano
mahatsu kāmeṣu na cātmanaḥ priye
yathā nideśe tava śiṣṭa-sammate
vyapaitu duḥkhaṁ tava mat-kṛte ’nagha
na = not; me tathā = My; pārthiva = king; dhīyate = is focused; manaḥ = mind; mahatsu = on great; kāmeṣu = objects that please the senses; na ca = or; ātmanaḥ = the mind itself; priye = on that which pleases; yathā nideśe = on order; tava = your; śiṣṭa-sammate = that is approved by the wise; vyapaitu = give up; duḥkham = distress; tava = your; mat-kṛte = about Me; anagha = O sinless.
O sinless king, My mind is focused on your order that is approved by the wise, not on great objects that please the senses or on that which pleases the mind itself.1 Give up your distress about Me.
1 Here is clinching evidence from Lord Rāmacandra Himself that Daśaratha’s order was in line with the teachings of the wise, that is, those who correctly understand the mysteries of Vedic dharma.
GLOSS. Rāma intended to convey, “My mind is not as interested in the kingdom and other objects of sense enjoyment as much as the [association of] great souls. It is not as interested in these objects of sense enjoyment as much as your order that is pleasing to Me. So, set aside your anxiety about Me.”
NOTE. There is no distinction between Rāma’s mind, body and Himself because He is absolute:
sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ
heyopādeya-rahitā naiva prakṛtijāḥ kvacit
paramānanda-sandohā jñāna-mātrāś ca sarvataḥ
deha-dehi-bhidā cātra neśvare vidyate kvacit
“The bodies of that Supreme Soul are all eternal and primeval. Since they are not born of material nature, they are not subject to destruction or creation. All of them have the very nature of the highest bliss and are fully aware of everything. The difference between the body and soul does not at all exist in the Supreme Lord.” (Mahāvarāha Purāṇa quoted in Śrīla Jīva Gosvāmī Prabhupāda’s Bhagavat-sandarbha 43)
Nevertheless, there is a discussion of “His mind” as if it is different from Him. This is the very nature of viśeṣa or variegatedness. To better understand this, the reader is advised to peruse the writings of Śrīla Baladeva Vidyābhūṣaṇa, where this topic is summarized from the writings of Śrīla Madhvācārya.