Hearing Jabali's words, Rama, the foremost among the truthful, gave a rejoinder, exercising his own judgment and firm conviction with due respect (to Jabali).

Althoug what you have said appears to be salutary, it is actually unwholesome. It appears to be beneficial but is really detrimental.

A man not bound by morality, engaged in evil deeds and conducts himself contrary to good character is not respected by the virtuous.

It is only the character that tells whether a man is highborn or not, brave or only proud of his manliness, honest or dishonest.

If like a man who appears noble, though ignoble, clean, though unclean or dishonest, auspicious, though inauspicious, a man of character, though depraved, I forsake auspicious ways for unrighteousness, abandon pious acts and scriptural practices and indulge, under the cloak of dharma, in acts of wickedness by causing harm and confusion to the world, will any sensible man with a sense of discrimination between should and should not hold me in high esteem?

If like a man who appears noble, though ignoble, clean, though unclean or dishonest, auspicious, though inauspicious, a man of character, though depraved, I forsake auspicious ways for unrighteousness, abandon pious acts and scriptural practices and indulge, under the cloak of dharma, in acts of wickedness by causing harm and confusion to the world, will any sensible man with a sense of discrimination between should and should not hold me in high esteem?

If like a man who appears noble, though ignoble, clean, though unclean or dishonest, auspicious, though inauspicious, a man of character, though depraved, I forsake auspicious ways for unrighteousness, abandon pious acts and scriptural practices and indulge, under the cloak of dharma, in acts of wickedness by causing harm and confusion to the world, will any sensible man with a sense of discrimination between should and should not hold me in high esteem?

How can I advise others for a virtuous conduct or how can I attain heaven if I break the vow which I follow at present.

The entire world conducts itself as per its own sweet will. Therefore the subjects will follow the same path as their kings.

Truth and nonviolence are the perpetual principles of kings. Therefore, a kingdom is based on truth. This world is firmly established in truth.

Sages and gods all accept truth (as the supreme virtue). A truthful man of this world, attains the highest state (abode).

People are frightened at the sight of a man speaking untruth as though they have seen a serpent. Truth in this world is the greatest virtue and is said to be the very foundation of heaven.

Truth is God. The goddess of wealth always takes refuge in truth. Truth is the root of everything. It is supreme and there is nothing above it.

Charity, sacrifice, libations, mortifications, asceticism and the Vedas have truth as their foundation. Therefore, every one should be an adherent of truth.

One protects the world. Another runs his family. One plunges into hell. Another is honoured in heaven. (These are the fruits of truth and untruth).

I am always true to any promise. I am bound by truth. Why shouId I (now) disobey my father's command (to keep his promise)?

I am always true to my promise. I will not break the bridge of truth of my father out of either greed or delusion or ignorance or illusion.

We have heard that the offerings of a man inclined to untruth, of an unstable and unsteady mind are accepted neither by the gods nor by the ancestors.

I personally regard this righteousness practised by the virtuous as an evident form of truth, as the supreme self. Therefore, this burden (difficult task of living as an exile) is gratifying to me.

I renounce the socalled kshatriya code of conduct followed by the mean the cruel, the greedy and by men of evil deeds which is unrighteousness under the cloak of righteousness.

At first a man conceives an evil idea in his mind, then executes it through evil deed with his body and tells a lie through his tongue. Thus sinful action is three dimensional (mental, physical and vocal).

Land (kingdom) glory, and wealth pursue a man, they long for him even if he is in heaven. Therefore, every one must take recourse to truth alone.

The course you thought excellent and 'this auspicious act' you urged me in a cleverlyworded statement to perform is ignoble indeed.

Having sworn before my father that I would live in the forest, how can I act upon Bharata's request in disregard to my father's words?

I had taken a firm vow in the presence of my father (about my stay in the forest). And then Devi Kaikeyi was immensely delighted.

I shall spend the term of my forest life with faith and holiness and purity of mind and with regulated food and with ancestors and gods satisfied with offerings of roots, flowers and fruits, with my five senses contented and with a mind that discriminates between what ought to be done and what ought not to be done.

I shall spend the term of my forest life with faith and holiness and purity of mind and with regulated food and with ancestors and gods satisfied with offerings of roots, flowers and fruits, with my five senses contented and with a mind that discriminates between what ought to be done and what ought not to be done.

Having reached this land of (religious) actions, one should perform auspicious rites. As fruit of their actions, Agni, Vayu and Soma have obtained their status.

After performing a hundred sacrifices, king of the gods (Indra) obtained (dominion over) heaven. Great sages attained heaven after resorting to intense mortifications.

The highly energetic prince, Rama, could not tolerate these atheistic arguments of Jabali for which he had to utter these words full of disdain:

The virtuous maintain that truthfulness, righteousness, valour, compassion towards all beings, speaking pleasing words, paying homage to gods, brahmins and guests -- all these are paths to heaven.

Therefore, brahmins who have rightly understood the meaning of righteousness and adopt, with unmost care, the righteous ways as laid down in the scriptures seek attainment of higher positions.

You are a great atheist, you have fallen from the path of righteousness. You are guided by an intellect which is extremely peridous. I, therefore, disapprove of my father's decision in inducting a man like you (into the council of ministers).

Just as a thief, so is the Buddha (a wise men). Know that the Tathagatas are atheists. They are men most distrusted among the people. A learned man should avoid atheists. (Note: Verses 31 to 39 appear to be interpolations, It is anachronistic to talk about Buddha in Tretayuga.)

Men superior to you in preceding generations had conquered this world and the other world by always performing many auspicious acts. Twiceborn brahmins perform religious acts and offer libations for the welfare of the world.

Those supreme ascetics who are radiant, devoted to righteousness and associated with men of virtue, with charity as their chief virtue, eschewing violence and purged of their impurities are truly worthy of reverence in this world.

Having heard the wrathful words of the magnanimous Rama of fearless intellect, that brahmin (Jabali) thus humbly replied in palatable, truthful words full of faith (in god).

I do not speak the language of atheists. I am not an atheist. I do not say that the next world does not exist. In keeping with time (occasion) I shall speak the language of a believer or a nonbeliever.

O Rama, since the appropriate time has slowly come, I have uttered this. In order to persuade you to return and to propitiate you I have said these words. इत्यार्षे श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे नवोत्तरशततमस्सर्गः।। Thus ends the one hundredninth sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.