Rāma, addressing Vāli, spoke with clarity and firmness: “Why do you, yourself unstable, surrounded by monkeys who lack self-control, deliberate like a blind man among the blind? I speak only words that are true; do not blame me out of anger alone. You have acted out of desire with Rumā, your brother’s wife, while Sugrīva, the great-souled, still lives. This is a sinful deed. Therefore, for one who has strayed from righteousness and acted according to desire, the prescribed punishment for violating your brother’s wife must be carried out. When someone acts against the ways of the world and departs from proper conduct, O monkey chief, I see no restraint other than punishment. As a kṣatriya born of a noble line, I cannot tolerate such a sin—no one should approach his own father’s, uterine sister’s, or younger brother’s wife out of desire. If a man does so, the punishment is death. But Bharata is the ruler, and we act according to his command. Having transgressed righteousness, how could a wise person who 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 it is with Lakṣmaṇa; for the sake of his wife and kingdom, this brings me the highest good. And the vow I made 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. 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 desired a terrible calamity; when a sin was committed by an ascetic, the sin was as you have committed. Even when other careless rulers commit sin, they perform atonement, and by that the stain is removed. Therefore, enough of sorrow; the killing is ordained by dharma, O foremost of monkeys, for we are not independent. Hear also another reason, O chief of monkeys; after hearing it, O hero, you should not be angry. I have no grief or anger about this, O chief of monkeys; for men, with snares, nets, and various traps, both hidden and visible, capture many animals—those that run, those that are frightened, those that are careless, and those that stand firmly. Men who eat meat strike both inattentive and attentive animals, even those who are turned away; and there is no fault in this. Royal sages, skilled in dharma, go hunting here; therefore, you were killed in battle by me with an arrow, O monkey, whether fighting or not, because you are a branch-animal. For rare dharma, for life, and for good fortune, kings, O best of monkeys, are indeed the givers—there is no doubt. One should not harm them, nor abuse, nor insult, nor speak unpleasantly; these are gods who wander this earth in human form. But you, not understanding dharma and relying only on anger, accuse me in dharma, which is established by fathers and grandfathers.” Hearing these words, Vāli was greatly distressed. He could not find fault in Rāghava, having attained certainty in dharma. Then the king of monkeys, with joined palms, replied to Rāma: “What you have said, O best of men, is indeed so—there is no doubt. For it is only the superior who can respond to the superior, not the inferior. If earlier, through carelessness, I spoke words that were unfitting or unpleasant—even then, O Rāghava, you should not find fault with me; for you perceive the true nature of things, devoted to the welfare of the people, and your clear and unwavering intellect is established in discerning right action and its cause. If I, too, have acted in a way that departed from righteousness, knowingly or unknowingly, O knower of dharma, protect me with words joined to righteousness.” With his throat choked by tears, Vāli, uttering a cry of pain, slowly spoke to Rāma, gazing at him like an elephant stuck in the mud. “I do not grieve for myself, nor for Tārā, nor for my kin, as much as I do for my son Aṅgada, who is foremost in virtue and adorned with golden ornaments. Deprived of seeing me, he, who has been cherished from childhood, will waste away like a pond whose water has been drunk dry. He is a child, his understanding unformed, my only beloved son; O Rāma, the mighty son of Tārā must be protected by you. Direct your highest wisdom towards Sugrīva and Aṅgada; for you are both protector and guide, steadfast in discerning what should and should not be done. The conduct you show towards Bharata and Lakṣmaṇa, O king, that same conduct you should consider for Sugrīva and Aṅgada. Just as you would ensure that Sugrīva does not disregard Tārā, who is devoted to austerity and bears the blame for my faults, so you should act. For one favored by you, it is possible to rule the kingdom, living according to your will and following your mind.