As Vāli lay wounded on the battlefield, his words were sharp and filled with anguish. He looked at Rāma and said, “Deceitful, treacherous, base, and falsely humble in mind—how could you, a sinner, be born of the great-souled Dasharatha? You have broken the bounds of good conduct, transgressed the righteousness of the virtuous, and cast aside the goad of dharma. I, Vāli, am slain by Rāma, the elephant among men. If, after committing 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 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 fate, assigned by time; but if you have any justification, it is right for you to consider a proper reply.” Having spoken thus, 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. He looked upon that best of monkeys, whose radiance was gone, like the sun deprived of its light, like a cloud emptied of water, like a fire subdued. Then Rāma, having been reproached, 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, 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, exists 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. In him are found both policy and discipline, and truth firmly established; as seen, he is a king of valor, knowing time and place. By the command of the righteous, we and the other kings roam the entire earth, desiring the preservation of righteousness. While Bharata, the tiger among kings, devoted to righteousness, rules the whole earth, who would act against righteousness? We, firmly established in our own supreme duty, restrain those who have strayed from the path, upholding Bharata’s command as is proper. But you are corrupted in righteousness, blameworthy in action, ruled by desire, and not established on the royal path. The eldest brother, the father, and the one who imparts knowledge—these three are to be regarded as fathers by those who walk the path of righteousness. A younger son, or a disciple endowed with virtue, should be regarded as a son; these three are to be considered as sons, and righteousness is the reason for this. Righteousness among the virtuous is subtle and extremely difficult to discern, O monkey; the self, residing in the hearts of all beings, knows what is good and what is evil. Why do you, unstable yourself, surrounded by unstable monkeys lacking self-control, deliberate like a blind man among the blind? But I speak to you words that are clearly true; you should not blame me solely out of anger. You, while Sugrīva the great-souled endures, have acted out of desire with Rumā, your daughter-in-law, committing a sinful deed. Therefore, for you who have strayed from righteousness and act according to desire, this punishment is prescribed for violating your brother’s wife. For one who acts against the ways of the world and departs from worldly conduct, O monkey chief, I see no restraint other than punishment. Nor do I, a kṣatriya born of a noble line, tolerate your sin—whoever approaches his own father’s, uterine sister’s, or younger brother’s wife out of desire. If a man approaches such a woman out of desire, the punishment is declared to be death; but Bharata is the ruler, and we act according to his command. And you, having transgressed righteousness, how could one who is wise and upholds righteousness overlook the violation of the duty owed to a superior? Bharata is intent on restraining those given to desire; and we, O monkey lord, having set the limit by Bharata’s command, are resolved to restrain those like you who have broken boundaries. My friendship with Sugrīva is just as it is with Lakṣmaṇa; and for the sake of his wife and kingdom, this brings me the highest good. And the vow I made then in the presence of the monkeys—how could someone like me disregard a vow? Therefore, with all these great and righteous reasons, whatever command you give is proper; let it be approved by you.