[Lakṣmaṇa considers that] Bharata desired the kingdom [which was meant for Rāma] because Kaikeyī hankered for it for the sake of Bharata. It is implied that [Lakṣmaṇa wanted to unleash] His anger at Virādha because it would not have been proper for Him to unleash it upon Bharata who had surrendered [unto Rāma].

One might object, “Bharata and Kaikeyī had ignorantly brought about [Rāma’s] exile [into the forest] because they begged forgiveness by requesting Him to return. Then why do Rāma and Lakṣmaṇa continue to keep in mind that Bharata and Kaikeyī had stolen the kingdom [which was meant for Rāma]?”

In answer, it can be pointed out that despite their apologies, Kaikeyī had indeed thought along those lines, and such consequences were bound to follow. Therefore, these thoughts [about Kaikeyī’s former motives] had arisen [in the minds of Rāma and Lakṣmaṇa]. Nevertheless, even at the time of a calamity, pointing out others’ faults is improper for saintly persons and it runs contrary to Rāma’s very character.

[Another objection:] A person’s intentions are made explicit when he is asleep, drunk or angry. So, isn’t it the case that Rāma’s inner intention was to see faults [in others] and that He was merely pretending to be indifferent to them?

[No.] These statements have been made [by Rāma and Lakṣmaṇa] to point out [to us] that the common man does not know what to speak and what not to speak at the time of a calamity.

NOTE. Therefore, one should discipline oneself and check the forces of desire and anger as taught by the Lord in Bhagavad-gītā (5.34):

śaknotīhaiva yaḥ soḍhuṁ prāk śarīra-vimokṣaṇāt
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ

“Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.”