Rama, seeing his mother Kaikeyi troubled by anxiety over his impending consecration, spoke gently to Lakshmana. “Let us act so that our mother’s mind, disturbed by suspicion and worry, may find peace,” he said. “I cannot bear, even for a moment, the pain caused by her doubts, Saumitri. Never, knowingly or unknowingly, have I done anything to displease my mothers or my father. My father, steadfast and devoted to truth, should live without fear, concerned only with the consequences in the next world. “If I do not fulfill what has been asked, even for her sake, I would be troubled by the thought that truth is not upheld, and her anguish would weigh on my heart. Therefore, Lakshmana, let us withdraw the arrangements for my consecration. I wish to go to the forest at once. With my departure, the queen will have accomplished her purpose, and Bharata, her son, can be consecrated without worry. When I have gone, wearing bark garments and matted hair, Kaikeyi will find peace. “This decision has been made, and her mind is resolved; I ought not to disturb it. I will depart into exile without delay. O gentle one, it is fate alone that must be seen in my banishment and in the reversal of the kingdom that had already been bestowed. How could Kaikeyi’s resolve to harm me have arisen, unless it was ordained by fate? You know, Lakshmana, I have never made any distinction among my mothers, nor shown any preference for Kaikeyi or her son. Therefore, with her harsh words preventing my consecration and sending me into exile, I see no other cause but fate. “How could a princess of noble qualities speak like an ordinary woman, causing me pain before her husband? But destiny, which is beyond thought, does not spare even living beings; clearly, misfortune has come upon both her and me. Who, O gentle Lakshmana, can contend with fate, when only what is destined results from any action? Even seers of fierce austerity, impelled by fate, abandon their vows and fall under desire and anger. Whatever arises unexpectedly, interrupting what has been begun, is surely the work of fate. “With this understanding, restraining myself, I feel no distress, even though my consecration has been hindered. Therefore, do not grieve; you too, quickly withdraw the preparations for the consecration. With these very jars prepared for the consecration, I will perform the vow-bath of an ascetic. Or else, what need have I for royal paraphernalia? The water I myself draw will suffice for the bath required by my vow. “Do not be troubled, Lakshmana, by this reversal of fortune; whether it is the kingdom or the forest, the forest life is of great merit. Neither you, nor my younger mother, nor my father are to be suspected in this obstruction; fate has intervened. You know well how powerful destiny is.” Now begins the twenty-third chapter in the glorious Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa. As Rama spoke thus, Lakshmana, his head bowed, entered the midst, his heart seized by both sorrow and anger. The best of men furrowed his brow, breathing heavily like a great serpent enraged in its hole. His face, with its fierce frown, was as hard to look upon as that of an angry lion. He shook his clenched fist like an elephant shaking its trunk, tilting his head and letting his neck fall. Glancing at his brother, he spoke: “This great agitation of yours has arisen in vain. Because of concern for a fault in righteousness, and excessive regard for public opinion, how could someone like you, unshaken, speak in this way? How is it that you, a valiant Kshatriya, speak so feebly of fate, as if it were powerless and pitiable? How is it that you do not suspect wrongdoing in those two? There are people who use righteousness as a pretense—do you not perceive this? “If their conduct were truly sincere and not driven by selfishness or deceit, then, Raghava, the boon would have been granted long ago, and it would have been a proper one. I cannot bear, O hero, the initiation of another’s consecration, begun in a way hated by the people—please forgive me. Even that righteousness, which has led your mind into doubt, is hateful to me, since it causes you to be bewildered. “How can you, by your own action, obey your father’s unrighteous and blameworthy command, acting under Kaikeyi’s influence? Though this division has been caused by wickedness, you do not recognize it; that brings me sorrow, and your attachment to righteousness is blameworthy here. This adherence to righteousness is condemned by the world; how could you, even in thought, serve those two, who act for their own gain and are enemies, though called father and mother? “Even if your resolve and their will are determined by fate, still, you ought to disregard it; yet, even that does not please me.