On seeing powerful Rama and Lakshmana approaching, Vali spoke with pride and righteousness to Rama
If you read Vali speech, you will see that, he smartly switch his side as human at one side and animal at other side to justify himself.
त्वं नर: अधिपतेः पुत्रः प्रथितः प्रियदर्शनः |
कुलीन: सत्त्व सम्पन्न: तेजस्वी चरित व्रतः ||
You are a prince, well known, and looks very likable to everyone. You belong to a glorious family. You are mighty, effulgent, seem to have observed vows.
परान् मुख वधं कृत्वा क: अत्र प्राप्त: त्वया गुणः |
यद् अहं युद्ध संरब्ध: शरेणो: असि ताडित: ||
You have killed me, who was engaged with war with other. Having done that, what's merit you have gained? This is the way i am shot in the chest?
रामः करुण वेदी च प्रजानाम् च हिते रतः |
सानुक्रोश: महा उत्साहः समयज्ञो दृढव्रतः |
इति ते सर्व भूतानि कथयन्ति यशो भुवि ||
Rama is a well wisher of his people. He is compassionate. He is enthusiastic. He is the one who has a perfect sense of time and know what to do, how to do a task, on any given point of time. This is the way all beings talk about your glory on the earth.
दमः शमः क्षमा धर्मो धृति सत्यम् पराक्रमः |
पार्थिवानाम् गुणा राजन् दण्डः च अपराधिषु ||
'O king! self-control (of organs of action and sense organs), righteousness, steadfastness, truthfulness, valiance and capacity to punish the offenders are virtues of a king.
तान् गुणान् संप्रधार्य अहम् अग्र्यम् च अभिजनम् तव |
तारया प्रति-षिद्ध: अपि सुग्रीवेण समागतः ||
Believing that you are a repository of all these virtues, and respecting your noble lineage I engaged in a duel with Sugriva even though I was forewarned (by Tara).
न माम् अन्येन संरब्धम् प्रमत्तम् योद्धुम् अर्हसि |
इति मे बुद्धिर् उत्पन्ना बभूव आदर्शने तव ||
Rama will not fight with me as my fight is only with another fellow Sugriva. Hence i thought, 'it will be inapt of Rama to hurt me while I am combating with another combatant"
न त्वाम् विनिहत आत्मानम् धर्म ध्वजम् अधार्मिकम् |
जाने पाप समाचारम् तृणैः कूपम् इव आवृतम् ||
I did not know that you have killed your soul (by acting against your conscience). I did not know that you are uncultured in reality, but pretending to be virtuous. You are sinful in conduct and unrighteous but hiding to be virtuous like a pit covered with grass.
सताम् वेष धरम् पापम् प्रच्छन्नम् इव पावकम् |
न अहम् त्वाम् अभिजानामि धर्म छद्-माभि संवृतम् ||
You are a sinful man covered with the mask of saint, thus resembling a hidden fire. I failed to recognize that righteousness is a mere pretext for you.
विषये वा पुरे वा ते यदा पापम् करोमि अहम् |
न च त्वाम् अवजाने अहं कस्मात् त्वम् हंसि अकिल्बिषम् ||
I did no harm to your affairs or to your city. I did not insult you. I have not done any harm to you. Why did you choose to kill me?
फल मूल अशनम् नित्यम् वानरम् वन गोचरम् |
माम् इह अप्रति-युध्यन्तम् अन्येन च समागतम् ||
I am a monkey roaming in the forest and living on fruits and roots. I was fighting with another fellow but not fighting you. (here Vali refer himself as an animal)
त्वम् नराधिपतेः पुत्रः प्रतीतः प्रियदर्शनः |
लिन्गम् अपि अस्ति ते राजन् दृश्यते धर्म सम्हितम् ||
O prince! you are son of an emperor. You are handsome and famous. Even your external signs (appearance) reveals that you are virtuous.
कः क्षत्रिय कुलेजातः श्रुतवान् नष्टसंशयः |
धर्म लिंग प्रतिच्छन्नः क्रूरम् कर्म समाचरेत् ||
Who, born in a kshatriya family, versed in the Vedas and free from doubt will commit such a cruel act under the guise of righteousness?
राम राजकुले जातो धर्मवान् इति विश्रुतः |
अभव्यो भव्य रूपेण किम् अर्थम् परिधावसि ||
You are born in a royal family. You are well-known. You are proficient in dharma. This is how you are famous. You are indiscipline in reality but running around and pretending like a disciplined person.
साम दानम् क्षमा धर्मः सत्यम् धृति पराक्रमौ |
पार्थिवानाम् गुणा राजन् दण्डः च अपि अपराधिषु ||
Conciliation, generosity, forbearance, righteousness, truthfulness, steadfastness in valor and punishing offenders are the hallmarks of rulers.
वयम् वनचरा राम मृगा मूल फल अशनाः |
एषा प्रकृति: अस्माकम् पुरुषः त्वम् नरेश्वरः ||
O Rama! we are mere animals wandering in the forest and living on roots and fruits. This is our nature. (But) you are a human and a lord of men (here Vali starts to refer himself as an animal)
भूमि: हिरण्यम् रूपम् च निग्रहे कारणानि च |
अत्र कः ते वने लोभो मदीयेषु फलेषु वा ||
Land, Gold, Silver are the reasons for the fight among kings. What is the reason for you to fight in this forest of mine or the fruits of mine?
नयः च विनयः च उभौ निग्रह अनुग्रहौ अपि |
राज वृत्ति: असंकीर्णा न नृपाः काम वृत्तयः ||
Kings don't get carried away by mere instincts. King's actions of reward or punishment are generally clear unlike yours.
त्वम् तु काम प्रधानः च कोपनः च अनवस्थितः |
राज वृत्तेषु संकीर्णः शरासन परायणः ||
Fulfilling your own desire is important for you. You are wrathful and unstable with royal course of conduct. You are interested only in your bow and arrows.
न ते अस्ति अपचितिः धर्मे न अर्थे बुद्धि: अवस्थिता |
इन्द्रियैः काम वृत्तः सन् कृष्यसे मनुजेश्वर ||
O lord of men! you have no faith in righteousness, no steadfastness in the acquisition of wealth. You have no control over the senses. You are overcome by delusion.
हत्वा बाणेन काकुत्स्थ माम् इह अन् अपराधिनम् |
किम् वक्ष्यसि सताम् मध्ये कर्म कृत्वा जुगुप्सितम् ||
O descendant of the Kakutstha! Having killed me here with your arrow even though I have done no harm to you, you have committed an abominable act. How will you defend yourself in the midst of holy men after committing such a sinful act?
राजहा ब्रह्महा गोघ्नः चोरः प्राणिवधे रतः |
नास्तिकः परिवेत्ता च सर्वे निरय गामिनः ||
One who kills a king, a brahmin or a cow, One who is a thief, One who always gets delight in destruction of beings, One who is an atheist or One who marries before his elder, they all go to hell.
सूचकः च कदर्यः च मित्र्घ्नो गुरु तल्प गः |
लोकं पाप आत्मानम् एते गच्छन्ते न अत्र संशयः ||
slander monger, mean fellow, murderer of a friend, one who shares the bed of the Guru's wife, these people will go to the world of sinner. there is no doubt about it.
अधार्यम् चर्म मे सद्भी रोमाणि अस्थि च वर्जितम् |
अभक्ष्याणि च मांसानि त्वत् विधैः धर्मचारिभिः ||
My skin is not fit to be worn by the virtuous. My hair and bones are also prohibited from any use. My flesh is also not at all fit to be eaten by righteous people like you
पंच पंच नखा भक्ष्या ब्रह्म क्षत्रेण राघव |
शल्यकः श्वाविधो गोधा शशः कूर्मः च पंचमः ||
O Rama! brahmins and kshatriyas are permitted to eat only the five nailed animals 'the porcupine, the wild boar, monitor lizard, the rabbit and the tortoise'
चर्म च अस्थि च मे राजन् न स्पृशन्ति मनीषिणः |
अभक्ष्याणि च मांसानि सो अहम् पंच नखो हतः ||
O king! the learned do not even touch my skin or bone. They do not eat my flesh. While it is so, you have unnecessarily killed me, a five nailed animal.
तारया वाक्यम् उक्तो अहम् सत्यम् सर्वज्ञया हितम् |
तद् अतिक्रम्य मोहेन कालस्य वशम् आगतः ||
Tara knew everything. Her words were correct. They were meant for my wellbeing. However, due to my ignorance (or arrogance), I did not heed her words and fell under the sway of the lord of death
त्वया नाथेन काकुत्स्थ न सनाथा वसुंधरा |
प्रमदा शील सम्पन्ना धूर्तेन पतिना यथा ||
O Kakutstha! Just as a wife endowed with good character cannot be protected by a wicked husband, you cannot be a protector of this earth
शठो नैकृतिकः क्षुद्रो मिथ्या प्रश्रित मानसः |
कथम् दशरथेन त्वम् जातः पापो महात्मना ||
You are treacherous, dishonest, mean, guised with false humility and a sinner to the core. How were you born to that high souled Dasaratha?
छिन्न चारित्र्य कक्ष्येण सताम् धर्म अतिवर्तिना |
त्यक्त धर्म अंकुशेन अहम् निहतो राम हस्तिना ||
Breaking through the chains of good character, trespassing the moral code of conduct of the sages, discharging the sharp arrow of righteousness, the elephantine (arrogant) Rama killed me.
अशुभम् च अपि अयुक्तम् च सताम् च एव विगर्हितम् |
वक्ष्यसे च ईदृशम् कृत्वा सद्भिः सह समागतः ||
You have committed an inauspicious, improper act, which will be condemned by the virtuous. What will you speak when you are questioned by noble men for committing such an act?
उदासीनेषु यो अस्मासु विक्रमो अयम् प्रकाशितः |
अपकारिषु ते राम न एवम् पश्यामि विक्रमम् ||
O king! you have exhibited your valor against one who has done you no harm. Why have you not shown such valor on those who have offended you?
दृश्यमानः तु युध्येथा मया युधि नृप आत्मज |
अद्य वैवस्वतम् देवम् पश्येः त्वम् निहतो मया ||
O prince! If you had fought me face to face you would have seen Vaivasvata, the lord of death today.
त्वया अदृश्येन तु रणे निहतो अहम् दुरासदः |
प्रसुप्तः पन्नगेन इव नरः पान वशम् गतः ||
I am unassailable warrior. I got killed by you while you remained invisible on the field of fight, like a hidden snake who came and bite a drunken fellow who is asleep
माम् एव यदि पूर्वम् त्वम् एतद् अर्थम् अचोदयः |
मैथिलिम् अहम् एक आह्ना तव च आनीतवान् भवेत् ||
If you had sought me earlier for this purpose in the first instance itself, Maithili would have been brought in one day.
राक्षसम् च दुरात्मानाम् तव भार्य अपहारिणम् |
सुग्रीव प्रिय कामेन यद् अहम् निहतः त्वया |
कण्ठे बद्ध्वा प्रदद्याम् ते निहतम् रावणम् रणे ||
That Rakshas, evil minded have abducted your wife. I have been killed by you to oblige Sugriva. I would have helped you by tying up ravana's neck and would have even killed him in the battle.
न्यस्ताम् सागर तोये वा पाताले वा अपि मैथिलीम् |
आनयेयम् तव आदेशात् श्वेताम् अश्वतरीम् इव ||
Even if she were hidden in the waters of the ocean or in the underworld, I would have brought her by your order like white horse Hayagriva. (Hayagriva, an incarnation of Vishnu brought Vedas stolen by demons, Madhu and Kaitabha from Patala or the netherworld)
युक्तम् यत् प्रप्नुयात् राज्यम् सुग्रीवः स्वर् गते मयि |
अयुक्तम् यद् अधर्मेण त्वया अहम् निहतो रणे ||
Sugriva inheriting the kingdom after my departure to heaven is proper. But the way you killed me in the combat is unjustifiable by any means.
कामम् एवम् विधम् लोकः कालेन विनियुज्यते |
क्षमम् चेत् भवता प्राप्तम् उत्तरम् साधु चिंत्यताम् ||
Indeed, in the world, people meet with death when the time comes. Hiding yourself (from me) you have achieved it. Is it proper for you? You may think over and give your reply
इति एवम् उक्त्वा परिशुष्क वक्त्रः
शर अभिघातात् व्यथितो महात्मा |
समीक्ष्य रामम् रवि संनिकाशम्
तूष्णीम् बभूव अमर राज सूनुः |
Vali, son of Indra, felt severe pain as his body was pierced and his mouth got parched (speaking for long) and gradually became silent, gazing at Rama intently who was glowing like the Sun
इति उक्तः प्रश्रितम् वाक्यम् धर्म अर्थ सहितम् हितम् |
परुषम् वालिना रामो निहतेन विचेतसा ||
Rama replied, to the wounded, confused Vali, who spoke harsh words which looked well meaningful, courteous and righteous.
तम् निष्प्रभम् इव आदित्यम् मुक्त तोयम् इव अंबुदम् |
उक्त वाक्यम् हरि श्रेष्ठम् उपशांतम् इव अनलम् ||
Vali who spoke, is now lying down like a lightless sun, waterless cloud and the calm fire.
धर्म अर्थ गुण संपन्नम् हरि ईश्वरम् अनुत्तमम् |
अधिक्षिप्तः तदा रामः पश्चात् वालिनम् अब्रवीत् ||
Rama who is the excellence of virtues, wealth and character, replied to the king of Vanaras.
धर्मम् अर्थम् च कामम् च समयम् च अपि लौकिकम् |
अविज्ञाय कथम् बाल्यात् माम् इह अद्य विगर्हसे ||
Without knowing the existence of virtue, resources and desire fulfillment with relevance or context and secular values, how can you scold me due to your childishness?
अपृष्ट्वा बुद्धि संपन्नान् वृद्धान् आचार्य संमतान् |
सौम्य वानर चापल्यात् त्वम् माम् वक्तुम् इह इच्छसि ||
Without consulting your mentors about rights and wrongs about your deeds, how do you wish to debate with me in this matter with your crazy Vanara mindset.
इक्ष्वाकूणाम् इयम् भूमिः स शैल वन कानना |
मृग पक्षि मनुष्याणाम् निग्रह अनुग्रहेषु अपि ||
This earth including mountains, groves and forests, animals, birds and humans belongs to the Ikshvaku kings. The right of punishments' and reward also vests with them
ताम् पालयति धर्मात्मा भरतः सत्यवान् ऋजुः |
धर्म काम अर्थ तत्त्वज्ञो निग्रह अनुग्रहे रतः ||
Bharata, the righteous, truthful, upright, knower of dharma, artha, kaama, dispenser of punishment and rewards, is ruling this earth as a king.
नयः च विनयः च उभौ यस्मिन् सत्यम् च सुस्थितम् |
विक्रमः च यथा दृष्टः स राजा देश कालवित् ||
Bharata is firmly rooted with justice, discipline, truth and courage. He who is the knower of time and place
तस्य धर्म कृत आदेशा वयम् अन्ये च पार्थिवः |
चरामो वसुधाम् कृत्स्नाम् धर्म संतानम् इच्छवः ||
Following his command, in conformity with dharma, we and the other kings also move all over the entire world desirous of promoting dharma.
तस्मिन् नृपति शार्दूल भरते धर्म वत्सले |
पालयति अखिलाम् पृथ्वीम् कः चरेत् धर्म विप्रियम् ||
Who can stray from the path of dharma when the whole world is ruled by Bharata, a tiger among kings, and a lover of dharma?
ते वयम् मार्ग विभ्रष्टम् स्वधर्मे परमे स्थिताः |
भरत आज्ञाम् पुरस्कृत्य निगृह्णीमो यथा विधि ||
By the command of Bharata, all of us are devoted to our duty of upholding dharma and virtue and duly punish those who deviate from the path of dharma.
त्वम् तु संक्लिष्ट धर्मः च कर्मणा च विगर्हितः |
काम तंत्र प्रधानः च न स्थितो राज वर्त्मनि ||
You have violated dharma. You stand condemned for your actions. Passion is your priority. You have deviated from the right path of kings.
ज्येष्ठो भ्राता पिता चैव यः च विद्याम् प्रयच्छति |
त्रयः ते पितरो ज्ञेया धर्मे च पथि वर्तिनः ||
The elder brother, father and Guru - these 3 are considered as fathers, if they are in the path of Dharma.
यवीयान् आत्मनः पुत्रः शिष्यः च अपि गुणोदितः |
पुत्रवत् ते त्रयः चिंत्या धर्मः चैव अत्र कारणम् ||
The younger brother, son and virtuous disciple - these 3 are considered as offspring, if they are in the path of Dharma
सूक्ष्मः परम दुर्ज्ञेयः सताम् धर्मः प्लवंगम |
हृदिस्थः सर्व भूतानाम् आत्मा वेद शुभाशुभम् ||
O Vanara! Dharma is very subtle. It is extremely difficult to understand. Installed in the hearts of all living beings the self knows good and evil (soul is the witness of good and evil).
चपलः चपलैः सार्धम् वानरैः अकृत आत्मभिः |
जात्यंध इव जात्यन्धैः मंत्रयन् द्रक्ष्यसे नु किम् ||
You are fickle by nature. Your consultants are frivolous, petty-minded monkeys. It is like one born blind supporting another blind by birth. What do you know (about dharma)?
अहम् तु व्यक्तताम् अस्य वचनस्य ब्रवीमि ते |
न हि माम् केवलम् रोषात् त्वम् विगर्हितुम् अर्हसि ||
I shall explain to you clearly (the reason for striking you down). It is not proper for you to despise me with mere anger and malice.
तत् एतत् कारणम् पश्य यत् अर्थम् त्वम् मया हतः |
भ्रातु: वर्तसि भार्यायाम् त्यक्त्वा धर्मम् सनातनम् ||
Now know the reason why I struck you down. You have abandoned the eternal law, by living with your brother's wife.
अस्य त्वम् धरमाणस्य सुग्रीवस्य महात्मनः |
रुमायाम् वर्तसे कामात् स्नुषायाम् पाप कर्मकृत् ||
While the great-souled Sugreeva is still alive, out of lust, you with your habit of sinful acts, living with Sugreeva's wife Ruma, who should be considered as your daughter-in-law
तद् व्यतीतस्य ते धर्मात् काम वृत्तस्य वानर |
भ्रातृ भार्या अभिमर्शे अस्मिन् दण्डो अयम् प्रतिपादितः ||
O Vanara! since you have violated morality by sinning against your brother's wife, this punishment is justified.
न हि धर्म विरुद्धस्य लोक वृत्तात् अपेयुषः |
दण्डात् अन्यत्र पश्यामि निग्रहम् हरि यूथप ||
O lord of Vanara! I do not see any other way of controlling a person except punishing the one who have acted against dharma and deviated from the accepted code of conduct.
न हि ते मर्षये पापं क्षत्रिय: अहम् कुलोद्भवः||
I will not pardon your crime, being a kshatriya born in noble lineage.
औरसीम् भगिनीम् वा अपि भार्याम् वा अपि अनुजस्य यः |
प्रचरेत नरः कामात् तस्य दण्डो वधः स्मृतः ||
Whosoever transgresses dharma against his own daughter, sister or brother's wife out of lust should be killed according to smriti.
भरतः तु महीपालो वयम् तु आदेश वर्तिनः |
त्वम् च धर्मात् अतिक्रान्तः कथम् शक्यम् उपेक्षितुम् ||
Bharata is a king and we follow his command. How can you, go unpunished who have strayed from dharma?
गुरु धर्म व्यतिक्रान्तम् प्राज्ञो धर्मेण पालयन् |
भरतः काम युक्तानाम् निग्रहे पर्यवस्थितः ||
Wise Bharata being a respectable king rules by dharma. By the command of Bharata, we are bent upon punishing those who have strayed from dharma by being addicted to sensual pleasures.
वयम् तु भरत आदेशम् विधिम् कृत्वा हरीश्वर |
त्वत् विधान् भिन्न मर्यादान् नियन्तुम् व्यवस्थिताः ||
O Vali! we have to follow Bharata's command and are bent upon punishing those wicked people who deviate from the bounds of dharma.
सुग्रीवेण च मे सख्यम् लक्ष्मणेन यथा तथा |
दार राज्य निमित्तम् च निःश्रेयसकरः स मे ||
My friendship with Sugriva is as strong as that with Lakshmana. The motive is the recovery of his wife and kingdom.
प्रतिज्ञा च मया दत्ता तदा वानर संनिधौ |
प्रतिज्ञा च कथम् शक्या मत् विधेन अनवेक्षितुम् ||
I have promised this (recovery of his wife and kingdom) to Sugriva in the presence of other vanaras. How can a pledge remain unhonoured by a person like me? How is it possible?
तत् एभिः कारणैः सर्वैर् महद्भिः धर्म संहितैः |
शासनम् तव यत् युक्तम् तत् भवान् अनुमन्यताम् ||
Knowing all these reasons (many violations of dharma), it is proper for you as a king to approve of the punishment given to you in line with dharma.
सर्वथा धर्म इत्येव द्रष्टव्य: तव निग्रहः ||
Punishment given to you should be viewed as a right course of action in all respects.
वयस्यस्य उपकर्तव्यम् धर्मम् एव अनुपश्यता |
शक्यम् त्वया अपि तत् कार्यम् धर्मम् एव अनुवर्तता ||
This is the duty of a trustworthy friend who follows dharma. You should also have acted in that manner considering dharma.
श्रूयते मनुना गीतौ श्लोकौ चारित्र वत्सलौ ||
गृहीतौ धर्म कुशलैः तत् तथा चरितम् हरे ||
Now listen to what Manu said, in two verses that are related to right conduct. These verses are quite often quoted by the experts of Dharma. O Vanara! I practised what is told in these verses.
राजभिः धृत दण्डाः च कृत्वा पापानि मानवाः |
निर्मलाः स्वर्गम् आयान्ति सन्तः सुकृतिनो यथा ||
Men who have committed sins should be subjected to punishment by kings so that they become faultless. Therefore, they too attain heaven like good people who have performed good deeds. This is one verse from manu's rule
शासनाद् वा अपि मोक्षात् वा स्तेनः पापात् प्रमुच्यते |
राजा तु अशासन् पापस्य तद् आप्नोति किल्बिषम् ||
If a convict is released by a king either by voluntary order or by the convict's escape due to the king's carelessness, the King too without punishing a convict gets the sin of that convict. This is the other verse from manu's rule.
आर्येण मम मान्धात्रा व्यसनम् घोरम् ईप्सितम् |
श्रमणेन कृते पापे यथा पापम् कृतम् त्वया ||
In the past, a similar sin was committed by wandering sage. Mandhata, a noble king of my race ordered terrible punishment on him for his crime.
अन्यैः अपि कृतम् पापम् प्रमत्तैः वसुधा अधिपैः |
प्रायश्चित्तम् च कुर्वन्ति तेन तत् शाम्यते रजः ||
When the kings were not watchful, Vicious deeds have been committed by others. Kings punish such sinners when they are vigilant. Otherwise they have to compensate for their negligence.
तत् अलम् परितापेन धर्मतः परिकल्पितः |
वधो वानरशार्दूल न वयम् स्व वशे स्थिताः ||
O tiger among Vanara! Enough of your grief. Your death has the sanction to you on the basis of dharma. We are under the control of sastras (Rule Book). We are committed to them. We do not have the freedom to act independently.
श्रुणु च अपि अपरम् भूयः कारणम् हरिपुंगव |
यत् श्रुत्वा हेतुम अद्वीर न मन्युम् कर्तुम् अर्हसि ||
O hero! O best of Vanara! Listen to me. I will give you one more reason. On hearing it, I hope you would not be angry with me.
न मे तत्र मनस्तापो न मन्युः हरिपुंगव |
वागुराभिः च पाशैः च कूटैः च विविधैः नराः |
प्रतिच्छन्नाः च दृश्याः च गृह्णन्ति सुबहून् मृगान् ||
O best of Vanara! I have no mental agony nor do I regret in this case. But listen to the other point I wish to make clear. People do capture several animals, either hiding themselves from view or out in the open with snares, ropes and even with numerous tricks.
प्रधावितान् वा वित्रस्तान् विस्रब्धान् अति-विष्ठितान् |
प्रमत्तान् अप्रमत्तान् वा नरा मांस अशिनो भृशम् |
विध्यन्ति विमुखाम् च अपि न च दोषो अत्र विद्यते ||
People seeking animal flesh for food, kill animals alarmed or unalarmed, animals that run away or animals that stand still. They kill animals whether they are alert or not and no blemish is attached.
यान्ति राजर्षयः च अत्र मृगयाम् धर्म कोविदाः |
तस्मात् त्वम् निहतो युद्धे मया बाणेन वानर |
अयुध्यन् प्रतियुध्यन् वा यस्मात् शाखा मृगो हि असि ||
O Vanara! Even royal saint like kings well-versed in dharma also go for hunting. I hunt you down with an arrow whether you were fighting with Sugriva or not, since you are an animal. (You can be hit whether you are fighting face to face or not).
दुर्लभस्य च धर्मस्य जीवितस्य शुभस्य च |
राजानो वानरश्रेष्ठ प्रदातारो न संशयः ||
oh, best of Vanara! Kings are the bounteous benefactors of the unobtainable righteousness and propitious lifestyles. There is no doubt about it.
तान् न हिंस्यात् न च आक्रोशेन् न आक्षिपेन् न अप्रियम् वदेत् |
देवा मानुष रूपेण चरन्ति एते मही तले ||
One should not insult kings, nor shout at them, nor disregard them nor speak unpleasant words to them. They are gods in human form moving on this earth.
त्वम् तु धर्मम् अविज्ञाय केवलम् रोषम् आस्थितः |
प्रदूषयसि माम् धर्मे पितृ पैतामहे स्थितम् ||
Seized with improper anger, without knowledge, you are scolding me who is devoted to dharma, and who follow the code of conduct that has been passed on by my fathers and forefathers.
एवम् उक्तः तु रामेण वाली प्रव्यथितो भृशम् |
न दोषम् राघवे दध्यौ धर्मे अधिगत निश्चयः ||
Hearing the words of Rama, Vali who was trembling due to pain, got clarity in knowing what is Dharma. Also, found that Rama, no longer have any fault.
प्रत्युवाच ततो रामम् प्रांजलि: वानरेश्वरः |
यत् त्वम् आत्थ नरश्रेष्ठ तत् एव न अत्र संशयः ||
Thereafter Vali offered obeisance with folded palms to Rama, saying, 'O best among men! Whatever you have spoken is undoubtedly true.'
प्रतिवक्तुम् प्रकृष्टे हि न अपकृष्टः तु शक्नुयात् |
यद् अयुक्तम् मया पूर्वम् प्रमादात् उक्तम् अप्रियम् |
तत्र अपि खलु मे दोषं कर्तुं न अर्हसि राघव ||
Indeed an ignoble cannot disprove a nobleman. I am indeed an ignoble and i cannot disprove a nobleman like you. Raghava! I have spoken inappropriate, unpleasant words earlier due to my ignorance.
Raghava! you are not to be blamed. But it is truly i am the one to be blamed (for my act)
त्वम् हि दृष्टार्थ तत्त्वज्ञः प्रजानाम् च हिते रतः |
कार्य कारण सिद्धौ च प्रसन्ना बुद्धिः अव्यया ||
You are a wise man given to truth and righteousness. You remain devoted to people's wellbeing. As you know for certain about cause and effect your intellect is sound and words are pleasant.
माम् अपि अवगतम् धर्माणं व्यतिक्रान्त पुरस्कृतम् |
धर्म संहितया वाचा धर्मज्ञ परिपालय ||
Oh, Rama! the knower of Dharma! I am the one who have broken the righteousness. please guard me through your words of Dharma" Vali is thus saying to Rama.
बाष्प संरुद्ध कण्ठः तु वाली स आर्त रवः शनैः |
उवाच रामम् संप्रेक्ष्य पंकलग्न इव द्विपः ||
Vali who like an elephant plumped in slough continued to say slowly, with tears fully impeding his throat and with an agonised moan, on keenly observing Rama
न त्व आत्मानम् अहम् शोचे न ताराम् न अपि बान्धवान् |
यथा पुत्रम् गुणश्रेष्ठम् अंगदम् कनकांगदम् ||
I neither grieve for myself nor for Tara nor for my kinsmen. But I do for my son Angada adorned with golden armlets. He is embellished with all virtues
स मम अदर्शनात् दीनो बाल्यात् प्रभृति लालितः |
तटाक इव पीतांबुः उपशोषम् गमिष्यति ||
I loved him very much from his childhood. He will grow depressed in my absence. He will become like a pond whose waters have been dried up
बालः च अकृतबुद्धिः च एक पुत्रः च मे प्रियः |
तारेयो राम भवता रक्षणीयो महाबलः ||
O Rama! he is my only son through Tara and dear to me. He is young, innocent but strong. He deserves to be protected by you.
सुग्रीवे च अंगदे चैव विधत्स्व मतिम् उत्तमाम् |
त्वम् हि शास्ता च गोप्ता च कार्याकार्य विधौ स्थितः ||
Shower equal affection from your heart on Sugriva and Angada. You are their protector and punisher also. You know what should and should not be done.
या ते नरपते वृत्तिः भरते लक्ष्मणे च या |
सुग्रीवे च अंगदे राजन् ताम् त्वम् आधातुम् अर्हसि ||
O lord of men! may you have the same kind of affection for Sugriva and Angada, as you have for Bharata and Lakshmana.
मत् दोष कृत दोषाम् ताम् यथा ताराम् तपस्विनीम् |
सुग्रीवो न अवमन्येत तथा अवस्थातुम् अर्हसि ||
I hope Tara will not be made to suffer because of my offence. Make Sugriva not to run wretched Tara down.
त्वया हि अनुगृहीतेन राज्यम् शक्यम् उपासितुम् |
त्वत् वशे वर्तमानेन तव चित्त अनुवर्तिना |
शक्यम् दिवम् च आर्जयितुम् वसुधाम् च अपि शासितुम् ||
It is possible for a person favored by you to rule the kingdom. It is possible for one who is under your control and acts according to your will, to rule the entire world and earn heaven.
त्वतः अहम् वधम् आकांक्षयन् वार्यमाणो अपि तारया |
सुग्रीवेण सह भ्राता द्वन्द्व युद्धम् उपागतम् |
इति उक्त्वा वानरो रामम् विरराम हरीश्वरः ||
Even though I was prevented by Tara, I came for a duel with Sugriva since I wished to die in your hands.
Having spoken thus to Rama, Vali fell silent
स तम् आश्वासयत् रामो वालिनम् व्यक्त दर्शनम् |
साम सम्पन्नया वाचा धर्म तत्त्वार्त्ध युक्तया ||
Now Vali was able to see clearly (i.e., he saw Narayana explicitly in Rama). Rama consoled him with words of peace and tranquility, truth and righteousness.
न संतापः त्वया कार्य एतत् अर्थम् प्लवङ्गम |
न वयं भवता चिन्त्या न अपि आत्मा हरिसत्तम |
वयम् भवत् विशेषेण धर्मतः कृत निश्चयाः ||
O best of Vanara! Abandon all your anxiety on this score. Bother not about us or about yourself. Whatever has happened, has happened in consonance with dharma.
दण्ड्ये यः पातयेत् दण्डम् दण्ड्यो यः च अपि दण्ड्यते |
कार्य कारण सिद्धार्थौ उभौ तौ न अवसीदतः ||
The sinner and the punisher, whoever gives punishment and whoever receives it, are both regulated by the law of cause and effect. So do not despair.
तत् भवान् दण्ड सम्योगात् अस्मात् विगत कल्मषः |
गतः स्वाम् प्रकृतिम् धर्म्याम् धर्म दिष्टेन वर्त्मना ||
By this punishment, you are relieved of your blemishes. Now you are in your very nature which is virtuous. You are in the path that is seen through Dharma.
त्यज शोकम् च मोहम् च भयम् च हृदये स्थितम् |
त्वया विधानम् हर्यग्र्य (हर्यग्र्-य) न शक्यम् अतिवर्तितुम् ||
O best of Vanara! Remove sorrow from your heart, delusion and fear. It is not possible for you to transgress fate.
यथा त्वयि अंगदो नित्यम् वर्तते वानरेश्वरः |
तथा वर्तते सुग्रीवो मयि च अपि न संशयः ||
O lord of Vanara! Angada will remain with Sugriva and with me as he used to live with you. Rest assured.
स तस्य वाक्यम् मधुरम् महात्मनः
समाहितम् धर्म पथ अनुवर्तिनः |
निशम्य रामस्य रणा अव मर्दिन:
वचः सुयुक्तम् निजगाद वानरः ||
Having listened to the sweet, well composed words of great Rama, a crusher of the enemy in war, follower of righteous path, Vali replied in appropriate manner.
शर: अभि तप्तेन विचेतसा मया
प्रदूषितः त्वम् यद् अजानता प्रभो |
इदम् महेन्द्रोपम भीम विक्रम
प्रसादितः त्वम् क्षम मे नरेश्वर ||
O mighty prince! Hero of immense valor! Pardon me for the words of blame I unwittingly spoken at you. I said all that in excruciating pain caused by the mighty arrow and in confusion of what is right and what is wrong
Since Vali shouted at Rama mixing himself as human at one time, and animal at other side, rama justified his killing on both sides.
If Vali says, i am a human,
Rama justified Vali by quoting his "Criminal act being a king, by living with Sugriva's wife".
War or Dual fight is required only for those who fight for Dharma or for Land or wealth.
Here, Rama clearly says, "Vali is a criminal and has to be killed with utmost punishment".
Vali is not eligible to fight with ram to justify his act. For his criminal act, he just need to be killed in street like an animal for his crime.
If Vali says, i am a animal,
Rama justified Vali that "Its the way, Kingsmen do hunt in forest to kill evil minded animals, not just for meat alone"
