Rama, reflecting on the turn of events, spoke with a gentle composure to Lakshmana: “How could Kaikeyi’s resolve to harm me have arisen, unless such an intention was truly ordained by fate? You know well, dear brother, that I have never made any distinction among my mothers, nor have I ever shown any special preference for Kaikeyi or her son. For this reason, I see no cause for her harsh words—meant to prevent my consecration and send me into exile—other than the workings of fate itself. “How could a princess endowed with noble qualities speak so harshly, like an ordinary woman, and bring me pain in the presence of her husband? But destiny, which is beyond all understanding, spares no living being; clearly, misfortune has befallen both Kaikeyi and me. Who, gentle Lakshmana, can contend with fate, when in the end, only what is destined comes to pass, no matter what actions we take? “Even the great seers, steadfast in fierce austerity, are sometimes impelled by fate to abandon their vows and fall prey to desire and anger. Whatever arises unexpectedly, without being conceived beforehand, and interrupts what has been set in motion—surely, that too is the work of fate. Understanding this, I restrain myself with my own mind and do not feel distressed, even though my consecration has been hindered. “Therefore, do not grieve. You too, following my example, should quickly withdraw the preparations for the consecration. With these very jars that were prepared for my royal anointing, I will instead perform the vow-bath of an ascetic. Or else, what need have I for this royal paraphernalia? The water I draw myself will suffice for the bath required by my vow. Do not let this reversal of fortune trouble you, Lakshmana. Whether it is the kingdom or the forest, life in the forest is of great merit. “Do not suspect Lakshmana or my younger mother in this obstruction to my kingship. It is not my father, either—fate alone has intervened. Indeed, you know well how powerful destiny is.” As Rama spoke thus, the story continues: Lakshmana, his head bowed, entered the midst quickly, his mind seized by deep sorrow and anger. The best of men, Lakshmana’s brow furrowed and his breath came heavily, like a great serpent enraged in its hole. At that moment, his face, with its fierce frown, was as difficult to look upon as that of an angry lion. He shook his clenched fist, as an elephant shakes its trunk, and tilted his head to the side and upward, letting his neck fall. Looking at his brother with the front of his eyes, Lakshmana spoke: “This great agitation of yours has arisen in vain. Because of concern for a fault in righteousness, and out of excessive regard for public opinion, how could someone as steadfast as you speak in this way? How is it that you, a valiant Kshatriya, speak so helplessly of fate, as if it were all-powerful and we are powerless before it? How is it that you do not suspect any wrongdoing in those two? There are, indeed, people who use righteousness as a pretense—O righteous one, 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, to see the initiation of another’s consecration, begun in a way hated by the people—please forgive me for this. Even that righteousness, O wise one, 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 still do not recognize it; that brings me sorrow, and your attachment to righteousness is blameworthy here. This adherence to righteousness of yours is condemned by the world; how could you, even in thought, serve those two, who always 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. He who is weak and lacking in valor follows fate; but heroes, who are self-respecting, do not submit to destiny. He who is able to overcome fate by human effort does not despair, even when afflicted by misfortune that comes from destiny. “Today people will see the power of fate and of human effort; today the distinction between destiny and human action will become clear. Today people will see fate overcome by my effort—those who saw your consecration for the kingdom thwarted by destiny. Like a mighty elephant gone mad, unrestrained even by the goad, I will chase down fate and turn it back with my own effort. “Not even all the guardians of the worlds, nor all three worlds together, could prevent your consecration today, Rama—much less your father. Those by whom your exile to the forest was arranged—they will themselves dwell in the forest for fourteen years. “Fate’s power cannot match the strength of one intoxicated with might; my fierce effort will prevail, bringing suffering to the enemy. After a thousand years have passed and the rule of the noble sons is complete, only then should you go to the forest—never now. For, according to the custom of ancient royal sages, forest dwelling is prescribed only after entrusting the people to sons who care for them as their own children.” Thus, in the glorious Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, the twenty-third chapter unfolds, revealing the deep dialogue between Rama and Lakshmana, each steadfast in his own understanding of duty and destiny.