As Vāli lay wounded, his life ebbing away, he gazed at Rāma with pain and reproach. “You appear as a virtuous man,” he said, his voice strained, “but in truth, you are like a hidden fire, a wicked man concealed beneath the guise of righteousness. I do not recognize you as a true upholder of dharma, for you hide behind its pretense. “Never, whether in your kingdom or city, have I committed a wrong against you—so why do you strike me down, though I am innocent? I am but a monkey of the forest, living on fruits and roots, never seeking conflict with you, only contending with another. You, son of the lord of men, are famed for your pleasing form and for bearing the marks of righteousness, O king, visible to all. “But what true kṣatriya, born in a noble line, learned and free of doubt, would commit such a cruel act, hiding behind the signs of virtue? You are of the Raghava lineage, renowned for righteousness; why then, though you appear noble, do you act in a manner unworthy of your birth? “Conciliation, generosity, forbearance, righteousness, truth, steadfastness, valor—these are the virtues of kings, as well as the just punishment of wrongdoers. We are forest-dwellers, Rāma, living on roots, fruits, and meat by our very nature, while you are a man among men, O lord of people. Land, gold, women, and reasons for conflict—these are the sources of desire; what greed could you have for 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 from mere desire. Yet you are led by desire, quick to anger, unstable, and your royal conduct is mixed; you are ever devoted to the bow and arrow. You show 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 kṣatriyas, 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 Tārā, who spoke truly 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—just as a virtuous woman suffers with an unworthy husband. Deceitful, treacherous, base, and falsely humble in mind—how could you, a sinner, be born of the great-souled Daśaratha? “Having broken the bounds of good conduct, transgressed the righteousness of the virtuous, and 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 truly 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 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 hidden 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 right that Sugrīva should obtain the kingdom when I have gone to heaven; but it is not right that I have been slain by you in battle through unrighteousness. Indeed, the world is subject to fate, assigned by time; but if you have any justification, it is right for you to consider a proper reply.” Having spoken thus, Vāli’s mouth grew parched, tormented by the blow of Rāma’s arrow. The great-souled son of the king of the monkeys gazed at Rāma, radiant as the sun, and fell silent. Now, listen to the next part of this sacred story as told in the glorious Vālmīki Rāmāyaṇa, in the Kiṣkindhā section. Thus addressed with words that were respectful, righteous, and meant for his benefit—though harsh—from 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, without understanding righteousness, wealth, desire, and even worldly custom, do you, out of childishness, reproach me here today? Without consulting the wise elders, or seeking the approval of 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. That land is guarded by righteous, truthful, and upright Bharata, who knows the essence of righteousness, desire, and wealth, and delights in both punishment and favor.