As the one hundred and eighth sarga of the Ayodhyā Kāṇḍa concluded, the scene shifted to Rāma, the embodiment of truth and virtue, listening intently to the words of Jābāli. When Jābāli finished speaking, Rāma, steadfast in his devotion and unwavering in his understanding, addressed him with gravity. “Jābāli,” Rāma began, “you have spoken words that seem to align with duty and appear wholesome, perhaps to please me or to suit my desires. Yet, in truth, they are not what they seem. A man who lacks self-restraint, who acts wickedly, and whose character is broken, earns no respect among the virtuous. It is character alone—whether one is noble or ignoble, heroic or self-serving—that reveals the true nature of a person, pure or impure. “One may appear noble yet be ignoble, seem pure yet lack purity, look marked by virtue yet be unmarked, or seem righteous while harboring bad conduct. If I were to embrace unrighteousness under the guise of righteousness, forsaking the good and neglecting proper conduct, I would only sow confusion in the world. Some discerning soul, knowing right from wrong, would judge me as wicked and a disgrace among men. “To whom would I offer my conduct? By what means could I attain heaven if I lived according to such a course, lacking in integrity? I would not fulfill my vow. The world follows the path set by desire; as the king conducts himself, so do his people. Truth and compassion are the eternal duties of kings; thus, the kingdom is rooted in truth, and upon truth the world stands firm. “The sages and gods alike have declared truth to be supreme, for in this world, the one who speaks the truth attains the highest state. Just as people recoil from snakes, so do they from those who speak falsehood. Righteousness is supreme, and truth is said to be the very root of heaven. “Truth alone is lord in this world; the goddess of fortune always abides with the truthful; all things are founded upon truth, and there is no higher state than truth. Gifts, sacrifices, offerings, and austerities—all these, as taught in the Vedas, are established upon truth; therefore, one should be devoted to truth above all. “A single person can protect the world or a family; a single person can bring ruin or be 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, nor darkness will I break the bridge of truth, for I have pledged 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, or 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. “If the kṣatriya’s duty is unrighteous—even if it appears to be joined with righteousness—when it is practiced by the base, the cruel, the greedy, and the wicked, I will abandon it. Sin is committed in three ways: by wrongful deeds, by wrongful thoughts, and by false words. The earth, fame, glory, and fortune seek out the truthful, and they look upon him who dwells in heaven; thus, 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 speak with reason—so do as you see fit, O blessed one. How can I, having promised this exile to my teacher, now fulfill Bharata’s request and abandon my teacher’s command? “The vow I made before my teacher was firm; at that moment, Queen Kaikeyi rejoiced greatly. Living in the forest, pure and disciplined in my eating, I satisfy my ancestors and the gods with roots, flowers, and blessed fruits. “Content in my senses, I continue on the journey of life, not deceitful, faithful, and ever 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 receive the fruits of such actions. “The king of the gods, Indra, attained heaven through a hundred sacrifices; the great sages, by fierce austerities, also ascended to the heavens. But I, unable to endure your words, Jābāli—words rooted in atheism and fierce in their energy—must speak and reproach them. “Truth, righteousness, valor, compassion for all beings, gentle speech, and honoring the twice-born, gods, and guests—these are the virtues declared as the path to heaven by the wise. Those who understand this and practice righteousness as it should be, the Brahmins, aspire single-mindedly to the world to come, ever vigilant. “I must condemn that act of my father, who accepted you, for your mind is set on what is wrong. One who acts with such understanding, truly atheistic, has strayed from the path of righteousness. One whose mind is thus is no better than a thief; atheism is akin to that state. Of all people, the atheist is most suspect; the wise must never associate with him. “Those before you, and even greater ones, have performed many auspicious deeds, conquering both this world and the next. Therefore, O Brahmins, offerings and sacrifices are indeed auspicious. Devoted to righteousness, united with noble souls, radiant, foremost in generosity and virtue, non-violent, and free from stain—such sages are honored in the world as the foremost.” Having spoken thus, Rāma, great-souled and steadfast, but angered by Jābāli’s words, awaited a reply. The Brahmin Jābāli, gentle and truthful, responded respectfully: “Rāma, I do not speak as an atheist, nor do I deny the existence of all things. Considering the time and circumstance, I spoke as I did; at another time, I might again speak differently. “Now, the time has come, just as I spoke words of atheism before. But, Rāma, know this: I said what I did only to persuade you to return and to win your favor.” Thus, the dialogue between Rāma and Jābāli unfolded, revealing the unwavering commitment of Rāma to truth and righteousness, and the complex counsel of Jābāli, offered with the intention of guiding Rāma, even if by unconventional means.