Jābāli, addressing Rāma with gentle persuasion, spoke thus: “O noble prince, enjoy the royal pleasures of Ayodhyā, which are of the highest worth—just as Indra delights in his celestial realm. Remember, you are not Daśaratha, nor is he you; another king now sits upon the throne, so act according to his command. A father is but the seed of a being, as are the white and red fluids; it is only when these are joined with the mother’s womb that a person is born into this world. The king, your father, has gone to the place all mortals must go; such is the path of human life, and your grief is in vain. I grieve only for those who are devoted to wealth and duty, for after enduring suffering here, they meet destruction after death. People perform the Aṣṭakā rites, believing they benefit the ancestors, but what can the departed truly eat except food that decays? If what is eaten here by one person could reach another’s body, then one could offer śrāddha for someone living far away, but that would not be wholesome food. These texts, composed by the wise, are meant to encourage generosity: ‘Sacrifice, give, be initiated, perform austerity, renounce.’ Therefore, O wise one, fix your mind on the view that ‘there is nothing beyond this life’; follow what is evident and set aside what is unseen. With this understanding, which perceives the true nature of people, accept the kingdom as Bharata urges you.” Thus ended the one hundred and eighth sarga in the glorious Ayodhyā Kāṇḍa of the ancient and revered Rāmāyaṇa composed by Vālmīki. Hearing Jābāli’s words, Rāma, ever devoted to truth and steadfast in understanding, replied with calm resolve: “You have spoken words that seem pleasing and appear to be rooted in duty, but in truth, they are not. They seem wholesome, but they are not truly so. A man without self-restraint, who acts wickedly and is known for broken character, finds no respect among the virtuous. Whether noble or not, heroic or self-regarding, it is only character that reveals a man, whether he is pure or impure. One may appear noble but be ignoble, or seem pure but lack purity, or seem marked but be unmarked, or seem virtuous but act wrongly. 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 person, aware of right and wrong, would judge me as wicked and a disgrace among people. To whom would I offer my conduct, and by what means would I attain heaven? Living by a course of action lacking integrity, I would not fulfill my vow. The whole world follows the path set by desire; 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 established upon truth, and upon truth the world stands firm. Indeed, sages and gods alike have 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 avoid those who speak falsehood. Righteousness is supreme in the world, and truth is said to be the root of heaven. Truth alone is lord in 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; thus, one should be devoted to truth. A single person may protect the world, a single person may protect a family; a single person may fall into hell, and a single person may be honored in heaven. So why should I not uphold my father’s command? Having given my truthful promise, I am bound by truth. Neither out of greed, nor out of delusion, nor through ignorance or darkness will I break the bridge of truth, for I have given my truthful promise to my teacher. It is said that neither gods nor 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. I will abandon the kṣatriya’s duty if it is unrighteous, even if it seems joined with righteousness, when it is practiced by the base, the cruel, the greedy, and those who perform evil deeds. One commits sin in three ways: by wrongful action, by wrong thoughts, and by speaking falsehood. The earth, fame, glory, and fortune seek out a person; and they look upon him who is in heaven—therefore, one should always adhere to truth. Even what is considered best may be unworthy if you, noble one, instruct me to disregard myself; yet you have spoken reasonable words—so do this, O blessed one. How can I, having promised this exile to my teacher, fulfill Bharata’s request and abandon my teacher’s command? The vow I made in the presence of my teacher was firm; at that time, Queen Kaikeyi rejoiced greatly. Dwelling in the forest in this way, pure and disciplined in eating, I satisfy my ancestors and the gods with roots, flowers, and blessed fruits. Content in the fivefold sense faculties, I continue the journey of life, not deceitful, faithful, and discerning between what should and should not be done. Having attained this field of action, one must perform the auspicious deeds that are to be done; Agni, Vāyu, and Soma are the recipients of the fruits of actions. The king of the gods, having performed a hundred sacrifices, ascended to heaven; and the great sages, having undertaken fierce austerities, also reached the highest realms. Thus, I will remain steadfast in truth and righteousness, honoring my vow and the path of dharma.