As Bharata stood grieving, Rama addressed him with gentle firmness. “Shatrughna, ever skilled, will remain at your side,” he said. “Saumitri—Lakshmana—is known to me as my dearest friend. We four brothers, O King, are devoted to the path of truth. Do not let sorrow weigh upon you, Bharata.” As these consoling words were spoken, the one hundred and seventh sarga of the sacred Ayodhya Kanda came to a close. Then, as Bharata was being comforted, the eminent Brahmin Jabali, renowned for his learning, spoke to Rama—though his words ran contrary to righteousness. “Well done, Raghava,” Jabali began, “but let not your noble mind be wasted on fruitless grief, as if you were a common man. You are virtuous and wise. “Who, truly, is related to whom? What belongs to whom, and by whom is anything possessed? Each being is born alone and dies alone. Thus, Rama, those who cling to ‘mother’ and ‘father’ are to be regarded as deluded; in truth, no one belongs to anyone. “Just as a traveler may lodge briefly in one village before moving on to another, so too, O descendant of Kakutstha, are father, mother, and home merely temporary abodes for people. The wise do not become attached to them. “Having abandoned your father’s kingdom, O best of men, you should not take up this painful, thorny path of exile. Instead, consecrate yourself as ruler in Ayodhya, which now waits for you with a single braid, yearning for her king. Enjoy the royal pleasures of Ayodhya, just as Indra delights in his heavenly realm. “You are not Dasaratha, nor is he you; there is now another king—so act according to his command. A father is only the seed of a being, as are the white and red fluids; joined with the mother’s womb, that is the birth of a man. The king has gone to the place where all must go; such is the way of mortals, and your grief is in vain. “I grieve only for those who are devoted to wealth and duty, for after suffering here, they meet destruction after death. People perform the Ashtaka rites thinking they benefit the ancestors, but what can a dead man eat except food that decays? If what is eaten here could reach another’s body, then one could offer shraddha for someone abroad, but that would not be wholesome food. “These texts, composed by the wise, are only meant to encourage gifts: ‘Sacrifice, give, be initiated, perform austerity, renounce.’ Therefore, O wise one, fix your mind on ‘there is nothing beyond this’; follow what is evident, and set aside what is unseen. With this understanding, which discerns the nature of all people, accept the kingdom as Bharata urges you.” Thus ended the one hundred and eighth sarga of the revered Ramayana. Hearing Jabali’s words, Rama, foremost among the truthful, replied with deep devotion and unwavering resolve. “You have spoken words for my pleasure and desire, Jabali, which appear as duty but are not, and seem wholesome but are not truly so. “A man without restraint, who engages in wicked conduct and is known for broken character, does not gain the respect of the virtuous. Whether noble or not, heroic or self-regarding, it is only character that reveals a man’s true nature, whether he is pure or impure. “One who is ignoble but appears noble, who lacks purity yet seems pure, who is unmarked yet seems marked, or whose conduct is bad yet seems virtuous—if I were to pursue unrighteousness under the guise of righteousness, abandoning what is good and neglecting proper conduct, it would bring confusion to the world. “Some discerning man, aware of right and wrong, would see me as wicked and a disgrace among people. To whom shall I offer my conduct, and by what means shall I attain heaven? If I live by this course of action, lacking in integrity, I would not fulfill my vow. “The whole world follows the path set by its leaders; as are the ways of kings, so are the ways of their people. Truth and compassion are the eternal duties of kings; the kingdom is rooted in truth, and upon truth the world stands firm. “The sages and the gods have always regarded truth as supreme; in this world, the one who speaks truth attains the highest state. Just as people shrink away from snakes, so do they from those who speak falsehood. Righteousness is supreme in the world, and truth is said to be the root of heaven. “Truth alone is the lord of this world; the goddess of fortune always abides with truth; all things are founded upon truth, and there is no higher state than truth. Gifts, sacrifices, offerings, and austerities—all these are established upon truth in the Vedas; therefore, one should be devoted to truth. “A single person protects the world, a single person protects a family; a single person falls into hell, and a single person is honored in heaven. Why, then, should I not uphold my father’s command? Having given my truthful promise, I am bound by truth. “Neither out of greed, nor delusion, nor ignorance or darkness will I break the bridge of truth, for I have given my word to my teacher. It is said that neither the gods nor the ancestors accept offerings from one who is false to his word, deceitful, and unstable in mind. “I myself perceive this righteousness, this truth, within my own soul; the burden carried by the noble is for this very purpose.” Thus, Rama reaffirmed his unwavering commitment to truth and righteousness, standing firm in his vow, even in the face of temptation and persuasion.