As Vāli, the mighty king of the monkeys, lay struck down by Rāma’s arrow, his voice rose, heavy with pain and reproach. He gazed at Rāma and spoke with bitterness, “I know you as one whose soul is slain, a banner of righteousness yet unrighteous, evil in conduct, like a well covered with grass—appearing pure, but concealing danger beneath. You are a wicked man disguised as virtuous, hidden like fire, and I cannot recognize your true self, concealed by the pretense of righteousness. “Whenever I have acted wrongly in your realm or city, I have never disregarded you, so why do you slay me now, though I am innocent of any sin? I am but a monkey who dwells in the forest, living on fruits and roots, not fighting with you here, but engaged with another. You, son of the lord of men, renowned and pleasing to behold, indeed bear the marks of righteousness, O king, visible to all. “What man, born in a warrior’s line, learned and free of doubt, would commit such a cruel deed, hiding behind the signs of righteousness? You are born in the Raghava lineage, renowned for virtue; why, then, do you, who appear noble, act in a manner unworthy of yourself? Conciliation, generosity, forbearance, righteousness, truth, steadfastness, and valor—these are the virtues of kings, O ruler, as is punishing wrongdoers. “We are forest-dwellers, Rāma, living on roots, fruits, and meat; this is our nature, while you are a man among men, O lord of people. Land, gold, women, and causes for conflict—these are sources of desire; what greed could you have here, in my forest fruits? Both discipline and self-restraint, as well as punishment and favor, are duties of a king; royal conduct is not tainted—kings do not act on mere desire. “But you are led by desire, quick to anger, unstable, and your royal conduct is mixed; you are devoted to the bow and arrow. You have no respect for righteousness, nor is your mind fixed on wealth; ruled by your senses and desires, you are swayed, O lord of men. Having killed me here with an arrow, O Kakutstha, though I am without fault, what will you say among the virtuous after committing such a shameful deed? “A king-slayer, a brahmin-killer, a slayer of cows, a thief, one intent on killing living beings, an atheist, and one who violates another’s wife—all these go to hell. A tale-bearer, a miser, a betrayer of friends, one who violates the teacher’s bed—these evil-hearted ones go to ruin; there is no doubt about this. My skin, hair, and bones are not to be accepted by the virtuous, nor is my flesh to be eaten by the righteous like you. “Five creatures with five claws are permitted as food for brahmins and kshatriyas, O Raghava: the porcupine, the hedgehog, the iguana, the hare, and the tortoise as the fifth. Wise men do not touch my skin or bones, O Rāma, nor do they eat my flesh; yet I, a five-clawed creature, have been slain. I was warned by Tara, who spoke truthfully and for my good, knowing all; but, overcome by delusion, I have fallen under the sway of fate. “With you as protector, O Kakutstha, the earth is not truly protected—like a virtuous woman with an unworthy husband. Deceitful, treacherous, base, and falsely humble in mind—how could you, a sinner, be born of the great-souled Dasharatha? With the bounds of good conduct broken, transgressing the righteousness of the virtuous, and having cast aside the goad of dharma, I am slain by Rāma, the elephant among men. “If, after doing such an improper and inauspicious act, condemned by the virtuous, you speak of it among the good, what will you say? Rāma, this display of valor you have shown against us, who are neutral, I do not see you showing such courage against those who have wronged you. If you had fought me openly in battle, O prince, you would see the god Vaivasvata today, slain by me in combat. But I, formidable as I am, have been killed by you in battle while unseen, just as a man under the sway of evil is struck down by a serpent while asleep. “If, out of affection for Sugrīva, you have killed me, you should have first told me your purpose; in a single day, I would have brought back Maithilī for you. I would have bound that wicked Rākṣasa, the abductor of your wife, around the neck and delivered Rāvaṇa to you alive on the battlefield. Even if Maithilī were placed in the waters of the ocean or in the netherworld, at your command I would have brought her back, like a white she-mule. “It is proper that Sugrīva should obtain the kingdom when I have gone to heaven; but it is improper that I have been slain by you in battle through unrighteousness. Indeed, the world is subject to such fate, assigned by time; but if you have any justification, it is right for you to consider a proper reply.” Having thus spoken, his mouth parched and tormented by the blow of the arrow, the great-souled son of the king of the monkeys gazed at Rāma, radiant as the sun, and fell silent. Now begins the eighteenth chapter in the glorious Vālmīki Rāmāyaṇa, in the Kiṣkindhā section. Thus addressed with respectful, righteous, and beneficial words, though harsh, by the dying Vāli, Rāma stood silent for a moment. He looked upon that best of monkeys, whose radiance had faded, like the sun deprived of its light, like a cloud emptied of water, like a fire subdued. Then, having been reproached, Rāma spoke to Vāli, the supreme and virtuous lord of monkeys, endowed with righteousness, wealth, and noble qualities. “How is it, without understanding righteousness, wealth, desire, and even worldly custom, that you, out of childishness, reproach me here today? Without consulting the wise elders, approved by teachers, you, gentle one, out of monkey impulsiveness, wish to speak to me here. This land of the Ikṣvākus, with its mountains, forests, and groves, is for the protection and punishment of beasts, birds, and humans alike.