In the midst of a profound discussion, Rāma spoke with conviction about the supreme value of truth. He declared that both sages and gods have always held truth as the highest principle, and that in this world, the one who speaks truth attains the greatest state. Just as people instinctively recoil from snakes, so do they avoid those who speak falsehood. Righteousness stands supreme in the world, and truth is regarded as the very root of heaven. Rāma continued, saying that truth alone is the lord in this world; the goddess of fortune always resides with truth. Everything is founded upon truth, and there is no state higher than truth. He explained that gifts, sacrifices, offerings, and austerities—all the acts prescribed in the Vedas—are established upon truth, and therefore, one should be devoted to it. He reflected on the power of a single person: one can protect the world, or a family; one can sink into hell, or be honored in heaven. Thus, Rāma questioned why he should not uphold his father's command, for having given his truthful promise, he was bound by truth. He affirmed that he would not break the bridge of truth—neither out of greed, nor delusion, nor ignorance—since he had pledged his word to his teacher. Rāma noted that it is heard that neither the gods nor the ancestors accept offerings from one who is false to his word, deceitful, or unstable in mind. He perceived righteousness and truth within his own soul, and said that the burden carried by noble people is for this very purpose. He vowed that he would abandon the kshatriya duty if it was unrighteous, even if it appeared to be joined with righteousness, when it was practiced by the base, cruel, greedy, or those who perform evil deeds. He explained that sin is committed in three ways: by wrongful action with the body, by contemplating it in the mind, and by speaking falsehood with the tongue. Earth, fame, glory, and fortune seek out a person who adheres to truth, and they look upon him who is in heaven—thus, one should always adhere to truth. Rāma acknowledged that even what seems best may be unworthy, if the noble one instructs him to disregard himself. Yet, he recognized the reasonableness of the words spoken to him, and asked the blessed one to act accordingly. He wondered how, having promised exile to his teacher, he could fulfill Bharata's request and abandon his teacher's command. The vow he made in the presence of his teacher was firm, and at that moment, Queen Kaikeyi rejoiced greatly. He described his life in the forest: dwelling in purity, disciplined in eating, he satisfied his ancestors and the gods with roots, flowers, and blessed fruits. Content with his five sense faculties, he continued the journey of life, not deceitful, faithful, and discerning between what should and should not be done. Having attained this field of action, he performed the auspicious deeds required; Agni, Vāyu, and Soma received the fruits of these actions. Rāma recalled how the king of the gods, Indra, having performed a hundred sacrifices, went to heaven, and how the great sages, through fierce austerities, also ascended to the heavens. Unable to endure words rooted in atheism, his energy fierce, the king's son then spoke, reproaching those words. He listed the virtues declared by the righteous as the path to heaven: truth, righteousness, valor, compassion for beings, kind speech, and honoring the twice-born, gods, and guests. Understanding the matter properly and adopting a single-minded resolve, the Brahmins, practicing all righteousness as it should be, aspired to the world to come, ever vigilant. Rāma condemned the act of his father, who accepted counsel from one whose mind was set on what was wrong; such a person, truly atheistic, has deviated from the path of righteousness. He likened such a mind to that of a thief, and equated atheism with that state. Therefore, he declared, of all people, the most suspect is the atheist, and the wise should never associate with him. He reminded the Brahmins that people before them, and even greater ones, performed many auspicious deeds, conquering this world and the next; therefore, 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, great-souled and steadfast, the Brahmin replied gently, speaking truthfully and faithfully. He assured Rāma, "I do not speak the words of atheists; I am not an atheist, nor is there nothing at all. Depending on the time, I became faithful again; at another time, I might again be an atheist." He explained that the time had come, just as he had spoken words of atheism; but, Rāma, he had said this only to turn Rāma back and win his favor. Thus ended the one hundred and ninth sarga in the Ayodhyā Kāṇḍa of the glorious Vālmīki Rāmāyaṇa. Seeing Rāma angry, the sage Vasiṣṭha spoke to him, saying, "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." Vasiṣṭha began: "All was water alone, where 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 Brahmā was born Marīci, and from Marīci, his son Kāśyapa. From Kāśyapa was born Vivasvān, and from Vivasvān, Manu, son of Vivasvān. Manu, the ancient lord of creatures, had Ikṣvāku as his son. This prosperous earth was first given by Manu to him; know Ikṣvāku, 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. During the reign of the great king Anaraṇya, there was neither irregular rainfall nor famine, and not a single thief among the virtuous." Thus, Vasiṣṭha recounted the origin and lineage of the kings, grounding the discussion in the ancient wisdom and cosmic order, and reaffirming the values of truth and righteousness that guide the noble.