As Vāli lay on the battlefield, pierced by Rāma’s arrow, he spoke with a heavy heart, his life ebbing away. “It is right,” he said, “that Sugrīva should inherit the kingdom after I am gone to heaven. But it is not right that I have been struck down by you in battle, through unrighteous means. The world, indeed, is subject to fate, governed by time. Yet, if you have any justification for your actions, it is only proper that you offer a fitting reply.” With these words, Vāli’s mouth grew dry, parched by pain and the force of the arrow. Tormented and weary, the great-souled son of the monkey king gazed at Rāma, who shone with the brilliance of the sun, and then fell silent. Now begins the eighteenth chapter of the glorious Vālmīki Rāmāyaṇa, in the Kiṣkindhā section. Thus addressed by Vāli—words respectful, righteous, and beneficial, though sharp in their sorrow—Rāma stood silent for a moment. He looked upon the mighty monkey king, whose former radiance had faded, like the sun bereft of its light, like a cloud drained of rain, like fire subdued and dimmed. Then, having been reproached, Rāma spoke to Vāli, the supreme and virtuous lord of the monkeys, renowned for his righteousness, wealth, and noble qualities. Rāma said, “How is it that you, without understanding the true nature of righteousness, wealth, desire, and even worldly custom, reproach me in this way today, as if from childishness? Without consulting wise elders or seeking the counsel of teachers, you, gentle one, speak impulsively, as is the way of monkeys. “This land of the Ikṣvākus, with all its mountains, forests, and groves, exists under the protection and discipline of its rulers, for the welfare and restraint of beasts, birds, and humans alike. This realm is guarded by Bharata, righteous, truthful, and upright, who knows the essence of dharma, artha, and kāma, and who is skilled in both punishment and favor. In him are found both policy and discipline, and truth is firmly established. He is a king of valor, who knows well the proper time and place for all actions. “By the command of such a righteous king, we and other rulers move across the earth, seeking to uphold righteousness. While Bharata—the tiger among kings, ever devoted to dharma—rules the whole world, who would dare to act against righteousness? We are firmly established in our own supreme duty. We restrain those who stray from the path, upholding Bharata’s command as is proper. “But you, Vāli, have strayed from righteousness. Your actions are blameworthy, ruled by desire, not established in 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 in righteousness. The 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. “Dharma 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, yourself unstable and surrounded by monkeys lacking self-control, deliberate like a blind man among the blind? “I speak to you words that are clearly true. You should not blame me solely out of anger. “You, while Sugrīva the great-souled still lived, acted out of desire with Rumā, your brother’s wife, committing a sinful act. Therefore, for you who have strayed from righteousness and acted 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 rightful conduct, O monkey chief, I see no restraint other than punishment. “Nor do I, a kṣatriya born of a noble line, tolerate such a 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, the punishment is declared to be death. But Bharata is the ruler, and we act according to his command. “You have transgressed righteousness. How could one who is wise and upholds dharma overlook the violation of 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 as profound as with Lakṣmaṇa. For the sake of his wife and kingdom, I have acted, for this brings me the highest good. And the vow I made before 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. In every way, your act of restraint must be seen as dharma; one who seeks to help a friend should always consider righteousness. You too are able to perform that duty, following only dharma. It is heard that Manu sang two verses, rich in virtue, which were adopted by those skilled in dharma, and I have followed that conduct. “When kings enforce punishment, people who commit sins become pure and reach heaven, just as the virtuous do. Whether by punishment or by release, a thief is freed from sin; but if a king does not punish the sinner, he himself incurs guilt. “My noble ancestor Māndhātr̥ once encountered a terrible calamity when a sin was committed by an ascetic, a sin like yours. Even when other careless rulers commit sin, they perform atonement, and by that the stain is removed. “Therefore, enough of sorrow; your killing is ordained by dharma, O foremost of monkeys, for we are not independent in our actions. “Hear also another reason, O chief of monkeys, and after hearing it, O hero, you should not be angry.