When Viśvāmitra spoke his request, King Daśaratha, the lion among rulers, was momentarily stunned. Regaining his composure, he replied with deep concern, “My Rāma, whose eyes are like lotus petals, is not yet sixteen years old. I do not see him fit for battle against the Rākṣasas. I command a mighty army, an Akṣauhiṇī, which I myself lead. With this force, I shall confront those night-roaming demons. My servants are valiant and skilled in the art of weapons; they are well-suited to face the Rākṣasas. You should not take Rāma. I myself, bow in hand, will stand at the forefront to protect you. As long as I live, I will fight the night-dwellers. Your vow will be fulfilled without hindrance; I will ensure its safety. Let me go instead—do not take Rāma. He is but a boy, untrained in the ways of knowledge, unaware of his own strength or weakness. He has not yet mastered the power of weapons nor is he skilled in battle. He is not fit to face the Rākṣasas, who fight with deceit. Even for a moment, I cannot bear to be separated from Rāma. O best of sages, to live without Rāma is unbearable for me. But if you, noble one, still wish to take Rāghava, then let me accompany him, along with my fourfold army. O Kauśika, I am already sixty thousand years old. Rāma was obtained with great difficulty; you should not take him. Of my four sons, my affection for him is supreme. You should not take Rāma, who is eldest and foremost in righteousness. Tell me, what is the power of these Rākṣasas? Whose sons are they, and who are they? How strong are they, and who protects them, O best of sages? How should Rāma oppose such Rākṣasas? Should I, with my own forces or with deceitful warriors, confront them in battle? O revered one, tell me everything—how should I face them in war? One must stand firm against those of wicked intent, for the Rākṣasas are exceedingly proud of their strength.” Hearing these words, Viśvāmitra began to speak. “There is a Rākṣasa named Rāvaṇa, born in the lineage of Paulastya. Granted a boon by Brahmā, he greatly troubles the three worlds. He is immensely powerful and mighty, surrounded by many Rākṣasas. It is said, O great king, that Rāvaṇa is lord of the Rākṣasas. He is the brother of Vaiśravaṇa and the son of the sage Viśravas. Yet he himself does not directly disrupt the sacrifice, O mighty one. Urged by him, two Rākṣasas of immense strength, Mārīca and Subāhu, are sent to disrupt the sacrifice. Therefore, O knower of righteousness, show favor to my son. For I am of little fortune, and you, revered one, are like a deity to me. Gods, Dānavas, Gandharvas, Yakṣas, birds, and serpents cannot withstand Rāvaṇa; how much less, then, can humans face him in battle? Rāvaṇa, in battle, drains the strength of the mighty. Therefore, I am unable to fight him or his forces. Even with my own strength, O best of sages, or together with my sons, I could in no way withstand in battle one who is like an immortal and skilled in warfare. O Brāhmaṇa, I will not give my young son, nor will I give the boy, even though my two sons are equal to Sunda and Upasunda in battle. Mārīca and Subāhu, who disrupt the sacrifice, are mighty and well-trained; I will not give my son. With my friends and allies, I myself will go to fight one of them; otherwise, I will implore you, along with your kinsmen.” As the king spoke these words to the chief of the twice-born, a great anger ignited within Viśvāmitra, the son of Kuśika. Like a sacrificial fire fed with ghee, the sage’s wrath blazed forth. Now, listen to the twenty-first sarga in the glorious Vālmīki Rāmāyaṇa, Bālakāṇḍa. Hearing the king’s words, choked with affection, the sage Kauśika, filled with anger, replied, “Having previously given your word, you now wish to abandon your promise. Such a reversal does not befit the house of Raghu, nor this noble lineage. If this is your decision, O King, I shall depart as I came. O descendant of Kakutstha, may you be happy and well-regarded, though you have broken your promise.” As the wise Viśvāmitra was seized by anger, the entire earth trembled, and great fear arose among the gods. Perceiving the world struck with terror, the great sage Vasiṣṭha, steadfast and virtuous, spoke to the king. “Born in the line of Ikṣvāku, you are as if Dharma itself incarnate; steadfast, virtuous, and illustrious—you should not abandon righteousness. Rāghava is renowned in all three worlds as one devoted to righteousness; adhere to your own duty, for you should not bear unrighteousness. He who, having promised ‘I will do it,’ fails to act as he has spoken, incurs the destruction of his merit and good deeds; therefore, send Rāma. Whether skilled in weapons or not, the Rākṣasas will not be able to harm him, for he is protected by the son of Kuśika, as nectar is guarded by fire. Viśvāmitra is righteousness embodied, foremost among the mighty, surpassing all in knowledge, and wholly devoted to austerity. He alone knows the various weapons in all the three worlds, among moving and unmoving beings; no other man knows them, nor will any come to know. Neither gods, nor sages, nor immortals, nor Rākṣasas, nor the foremost Gandharvas, Yakṣas, Kinnaras, or great serpents know them.” Thus, the king’s dilemma was met with the wisdom and counsel of the sages, urging him toward righteousness and fulfillment of his promise.