With unwavering resolve, Rāma declared, “If the duty of a kshatriya is tainted by unrighteousness—even if it is mingled with righteousness—when it is practiced by the base, the cruel, the greedy, or those who commit evil, I will abandon it. For sin is committed in three ways: through wrongful deeds of the body, by contemplating evil in the mind, and by speaking falsehood with the tongue. Earth, fame, glory, and fortune seek out a person and look upon him who is in heaven; thus, one must always adhere to truth. “O noble one, even what is considered best may be unworthy if you instruct me to disregard my own self; yet you speak with reason—so do as you deem fit, O blessed one. How can I, having promised this exile to my teacher, fulfill Bharata's request and abandon the command of my teacher? The vow I made in his presence was firm; at that time, Queen Kaikeyi rejoiced greatly. “Dwelling in the forest in this way, pure and disciplined in my eating, I satisfy my ancestors and the gods with roots, flowers, and blessed fruits. Content in the fivefold sense faculties, I continue my journey of life—never deceitful, always faithful, discerning what should and should not be done. Having attained this field of action, one must perform the auspicious deeds that are to be done, for 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 heavens. But unable to endure those words, fierce in his energy, the king’s son then spoke, reproaching the words he had heard, which were rooted in atheism. “Truth, righteousness, valor, compassion for beings, kind speech, and honoring the twice-born, the gods, and guests—these, the virtuous declare, are the path to heaven. Thus, understanding the matter properly and with single-minded resolve, the Brahmins, practicing all righteousness as it should be, aspire to the world to come, ever vigilant. “I condemn that act of my father, who accepted you, whose mind is set on what is wrong; for one who acts with such understanding, truly atheistic, has deviated from the path of righteousness. One whose mind is thus is like a thief; know that atheism is the same as that state. Therefore, of all people, the most suspect is the atheist; 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. Devoted to righteousness, united with noble people, radiant, foremost in generosity and virtue, non-violent, 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 again, speaking truthfully, faithfully, and with gentle intent. “I do not speak the words of atheists; I am not an atheist, nor is there 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. Seeing Rāma’s anger, the wise Vasiṣṭha addressed him, “Jābāli too knows the coming and going of this world. He spoke those words only to persuade you to return. Now, O lord of the world, listen to me about the origin of this world. “In the beginning, all was water alone, where the earth was formed. Then Brahmā, self-born, arose with the gods. Taking the form of 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 Ikṣvāku; know Ikṣvāku as the earliest king of Ayodhyā. “Ikṣvāku’s renowned son was the illustrious Kukṣi; from Kukṣi was born the heroic 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. “From Anaraṇya, the mighty-armed king Pṛthu was born; from Pṛthu, the great king Triśaṅku arose—he, a hero, ascended to heaven in his own body because of his truthfulness. Triśaṅku’s son was the illustrious Dhundhumāra; from Dhundhumāra, the mighty Yuvanāśva was born. Yuvanāśva’s son was the illustrious Māndhātṛ; from Māndhātṛ, the mighty Susandhi was born. “Susandhi had two sons, Dhruvasandhi and Prasenajit; from the renowned Dhruvasandhi was born Bharata, destroyer of enemies. From Bharata, the mighty-armed, was born one named Asita; against him arose rival kings—the Haihayas, Tāla-jaṅghas, and the valiant Śaśibindus. Having resisted all of them in battle, the king was exiled; he dwelt, devoted, as a sage in the beautiful chief of mountains. “It is said he had two wives, both pregnant; one, wishing to destroy the other’s child, gave her a potion for miscarriage. A Bhārgava sage named Cyavana, residing on Mount Himavat, was approached and respectfully greeted by Kālindī. The sage, seeing her desire for a son, spoke: ‘O lady, you will have a son, a great soul, renowned in the world, righteous, virtuous, founder of a lineage, and destroyer of foes.