But what does Râma 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 truth. All things are founded on truth; nothing is higher than it. Why, then, should I not be true to my promise, and faithfully observe the truthful injunction given by my father? Neither through covetousness, nor delusion, nor ignorance, will I, overpowered by darkness, break through the barrier of truth, but remain true to my promise to my father. How shall I, having promised to him that I would thus reside in the forests, transgress his injunction, and do what Bharata recommends?" The other epic poem too, the Mahâbhârata, is full of episodes showing a profound regard for truth and an almost slavish submission to a pledge once given. The death of Bhîshma, one of the most important events in the story of the Mahâbhârata, is due to his vow never to hurt a woman. He is thus killed by _S_ikhandin, whom he takes to be a woman.[75] Were I to quote from all the law-books, and from still later works, everywhere you would hear the same key-note of truthfulness vibrating through them all. We must not, however, suppress the fact that, under certain circumstances, a lie was allowed, or, at all events, excused by Indian lawgivers. Thus Gautama says:[76] "An untruth spoken by people under the influence of anger, excessive joy, fear, pain, or grief, by infants, by very old men, by persons laboring under a delusion, being under the influence of drink, or by madmen, does not cause the speaker to fall, or, as we should say, is a venial, not a mortal sin."[77] This is a large admission, yet even in that open admission there is a certain amount of honesty. Again and again in the Mahâbhârata is this excuse pleaded.[78] Nay, there is in the Mahâbhârata[79] the well-known story of Kau_s_ika, called Satyavâdin, the Truth-speaker, who goes to hell for having spoken the truth. He once saw men flying into the forest before robbers (dasyu). The robbers came up soon after them, and asked Kau_s_ika, which way the fugitives had taken. He told them the truth, and the men were caught by the robbers and killed. But Kau_s_ika, we are told, went to hell for having spoken the truth.