for no one belongs to another. Thou oughtest not to abandon
thy father's kingdom and stay here in a sad and miserable
abode, attended with many trials. Let thyself be inaugurated
king in the wealthy Ayodhya. Da_s_aratha, thy father is
nothing to thee, or thou to him; the king is one, and thou
another, do therefore what is said.... Then offer oblations
to the departed spirits (of thy forefathers) on prescribed
days; but see what a waste of food! For what can a dead man
eat? If what is eaten by one here enters into the body of
another (viz., of the departed), let _S_raddhas be offered to
those who are travelling; they need not then get food to eat
on their journey. These books (the Vedas), (which enjoin men
to) sacrifice, give, consecrate themselves, practise
austerities, and forsake the world, are composed by clever
men to induce others to bestow gifts. Authoritative words do
not fall from heaven. Let me, and others like yourselves,
embrace whatever assertion is supported by reason. Adhere to
what is apparent to the senses, and reject what is
invisible.... _This world is the next world_; do thou
therefore enjoy pleasure, for every virtuous man does not
gain it. Virtuous men are greatly distressed, while the
unrighteous are seen to be happy.'"

These positivist sentiments sound strange, particularly from the mouth
of a Brahman. But the poet evidently wishes to represent a Brahman
living at court, who has an argument ready for anything and everything
that is likely to please his king.

But what does Rama answer? "The words," he says, "which you have
addressed to me, though they recommend what _seems_ to be right and
salutary, advise, in fact, the contrary. The sinful transgressor, who
lives according to the rules of heretical systems, obtains no esteem
from good men. It is good conduct that marks a man to be noble or
ignoble, heroic or a pretender to manliness, pure or impure. Truth and
mercy are immemorial characteristics of a king's conduct. Hence royal
rule is in its essence _truth_. On truth the word is based. Both sages
and gods have esteemed truth. The man who speaks truth in this world
attains the highest imperishable state. Men shrink with fear and
horror from a liar as from a serpent. In this world the chief element
in virtue is truth; it is called the basis of everything. Truth is
lord in the world; virtue always rests on