Truth and compassion, it is said, are the eternal duties of kings. Upon truth the very kingdom is founded, and the world itself stands firm. The sages and the gods have always regarded truth as supreme, for in this world, it is the one who speaks the truth who attains the highest state. Just as people instinctively shrink away from snakes, so too do they recoil from those who speak falsehood. Righteousness is the highest virtue in the world, and truth is declared to be the very root of heaven. Indeed, truth alone is the lord in this world; the goddess of fortune dwells always with truth. All things rest upon truth, and there is no higher state than truth itself. Gifts, sacrifices, offerings, and austerities—all these, as spoken of in the Vedas, are established upon truth. Therefore, devotion to truth is essential. It is a single person who protects the world, just as a single person can protect a family; likewise, one person can fall into hell, or be honored in heaven. So, why should I not uphold my father's command? Having given my promise in truth, I am bound by that 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 known that neither the gods nor the ancestors accept offerings from one who is false to his word, deceitful, or unstable in mind. I myself perceive this righteousness, this truth, within my own soul; it is for this very purpose that the noble bear their burdens. I will abandon the duty of a kshatriya if it is unrighteous, even if it appears mixed with righteousness, when it is practiced by the base, the cruel, the greedy, or those who perform evil deeds. Sin is committed in three ways: by wrongful deeds of the body, by wrongful thoughts in the mind, and by speaking falsehood with the tongue. The earth, fame, glory, and fortune seek out a person who is true, and such a one is looked upon in heaven; therefore, one should always adhere to truth. Even what is considered best may become unworthy if, noble one, you instruct me to disregard myself; yet you speak with reason—so, please, do this, O blessed one. How can I, having promised this exile to my teacher, now fulfill Bharata's request and abandon the command of my teacher? The vow I made in the presence of my teacher was firm, and at that time, Queen Kaikeyi rejoiced greatly. Now, living in the forest, pure and disciplined in eating, I satisfy my ancestors and the gods with roots, flowers, and blessed fruits. Content with the five senses, I continue on the journey of life—never deceitful, always faithful, discerning what should and should not be done. Having come to this field of action, one must perform the auspicious deeds that are required; Agni, Vāyu, and Soma are the recipients of the fruits of such actions. The king of the gods, Indra, ascended to heaven after performing a hundred sacrifices; and the great sages, through fierce austerities, also attained heaven. But, unable to endure it, his energy fierce, upon hearing words rooted in atheism, the king's son spoke out, reproaching those words. He declared: truth, righteousness, valor, compassion for all beings, speaking kindly, and honoring the twice-born, the gods, and guests—these are the path to heaven, as declared by the virtuous. Thus, understanding the matter rightly and adopting single-minded resolve, the Brahmins, practicing all righteousness as it should be, aspire to the world to come, ever vigilant. He condemned the act of his father, who had accepted one whose mind was set on what is wrong, declaring that one who acts with such understanding, truly atheistic, has strayed from the path of righteousness. Just as a thief is condemned, so too is one whose mind is thus; atheism is the same as that state. Therefore, of all people, the atheist is the most suspect; the wise should never associate with him. People before you, and even greater ones, performed many auspicious deeds, conquering this world and the next; therefore, O Brahmins, offerings and sacrifices are indeed auspicious. Those devoted to righteousness, united with noble people, radiant, foremost in generosity and virtue, non-violent and free from stain—such sages are honored in the world as foremost. To Rāma, who spoke these words with anger, steadfast and of great soul, the Brahmin replied again, speaking truthfully, faithfully, and with gentle intent: "I do not speak the words of atheists; I am not an atheist, nor do I believe there is nothing at all. Considering the time, I became faithful again; at another time, I might again be an atheist. And now that time has come, just as I spoke words of atheism; but, Rāma, I said this for the sake of turning you back, and to win your favor." Thus ends the one hundred and ninth sarga in the Ayodhyā Kāṇḍa of the glorious Vālmīki Rāmāyaṇa, the first epic. Seeing Rāma angry, the sage Vasiṣṭha spoke to him: "Jābāli too knows the coming and going of this world. But wishing to turn you back, he spoke those words. Now, O lord of the world, listen to me about the origin of this world. All was water alone, and upon that water the earth was formed. Then Brahmā, self-born, arose with the gods. Becoming a boar, he lifted up the earth. Brahmā, eternal, imperishable, and self-existent, born from the sky, created the entire world along with his sons, who had mastered themselves. From him was born Marīci, and from Marīci, his son Kāśyapa. From Kāśyapa was born Vivasvān, and from Vivasvān, Manu, the son of Vivasvān. Manu, the ancient lord of creatures, had Ikṣvāku as his son. This prosperous earth was first given by Manu to Ikṣvāku; know Ikṣvāku as the earliest king of Ayodhyā. Ikṣvāku's renowned son was the illustrious Kukṣi; from Kukṣi was born the heroic son Vikukṣi. From Vikukṣi came the mighty and valorous Bāṇa; from Bāṇa, the great-armed and famous Anaraṇya was born.