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The Ramayana Version of Gunabhadra
125
a challenge to Rama either to fight with him or accept his overlordship. The envoy reported to Rāma how Válin had become a 'Kștrima-satru'. Rāma then sent his whole army with Lakşmana as the Supreme Commandant to Khadira-vana where Lakşmaņa routed the hostile army of Vālin. Then Välin himself appeared on the scene. Lakşmaņa killed him. And then Sugriva and Aņumān got their position back.33 Sugrfva took Rama and others to his capital Kişkindhā. Rāma, Laksmana etc., stayed in a park. Just then the autumn set in. The total strength of Rāma's forces was 14 Akşauhiņis.
Now Lakşmaņa on Jagat-Päda mountain observed seven days' fast and obtained Prajňapti lore. Sugriva too on Semmeda mountain at Siddha-Sila adored Mahavidyās. Then the whole army marched against Lankā.
Now here when Aņumān had left Lankā, Kumbhakarņa and other brothers of Răvana did their best to persuade Rāvaņa to return honourably Sitā to Rama. Vibhişana's words were eloquent of his wisdom. 34 His speech however angered Rāvana. He in a mighty rage banished his brother Vibhîşaņa, who then formed an alliance with Rāma. The vast army of Rāma after many marches (Prayānas) reached the shore of the ocean. Aņumān made a proposal that if allowed he and other Vänara-Princes would go to Lanka, destroy Rāvana's park, burn his capital and thus infuriate him, and added that thus enraged he would come out for fight and then it would be easy to defeat him. Rāma allowed him to have his way. The Vanara-Princes went accordingly to Lankā, destroyed that park, killed the Rākşasa guards there; Ravana was not there but on Aditya-pada mountain to obtain Vidyàs. Ile was guarded by Indrajit - while he (Råvaņa) was observing eight-days'
33. Here is a generalisation :
Sadyah phalati samsevā prāyeņa prabhumäsritā v. 465 34. In the mouth of Vibhîşana the poet puts these words :
Balānamaştamam Rāmam ........... v. 492b Āmananti Purāņajňah .......... v. 493a The poet is guilty of anachronism for the Puranas were composed centuries after the war between Rāma and Rävana. Note: Parastriharanam nāma papam papeşu dustaraṁ v. 484b.
Pranatrapi yasah kreyam satâm v. 487a. and his psychologically correct observations : Atyautsukyamanāpteșu Präpteşu parltoșanam
Bhuňjamāneşu vairasyaṁ visayesu na vetsi kim Here we have Anuprāsa : Bhäsā Vibhişaņāyaivam bhāşamānāya bhisanah v. 495b.
