The Ultimate Identification

[Guest guest]

Srimate SrivanSatakopa Sri Vedanta

Desika Yatindra Mahadesikaya nama:

 

The Ultimate Identification

 

The other day I went to a bank for opening an account. Decades back,

this used to be a simple affair. Now, however, the Bank officials

demanded some positive identification, confirming me to be myself.

They were generous enough to give me a wide choice—I could

produce a Passport, a Driving Licence, a Voters’ Identification

Card or similar document, certifying that I was indeed a bona fide

citizen of the country and that I looked like the photograph affixed

on these documents. Additionally, an existing customer of the Bank

had to vouch for me and my credentials.

 

When I went to book a new telephone line, the same was the case and I

was told to produce proof positive that I was indeed whom I claimed to

be. The irony is that for securing any of these documents (especially

a Passport or a Driving Licence), you have to furnish positive

identification, only upon which the identifying document would be

issued. Thus, wherever you go in this wide world, you are asked to

identify yourself to the satisfaction of the powers that be, before

gaining admittance. The formalities in this regard become more

rigorous when you cross international borders and enter another

country. The current terrorist and other threats being what they are,

the presumption on the part of security agencies appears to be that

you are a criminal and impersonator, unless you can prove yourselves

to be otherwise. There is thus paranoia, about identifications and

credentials, pervading the whole world today. Security-conscious

householders have started demanding ID cards from plumbers and

electricians, knowing little that these could be forged with

laughable ease.

When such documents considered sacrosanct like the Passport and the

Driving Licence are being forged routinely, what to say about minor

ID cards? While manning the Bank’s Foreign Remittance desk a

few years back, I remember having confiscated no less than 16 forged

passports, during a particular month.

 

Thus, establishing one’s identity is no joke these days and the

need therefor has also multiplied manifold, with all types of

economic and other offences being rampant.

 

If such is the case in the age of the Chip and of instant

communication, imagine how difficult it must have been to establish

the identity of a person, in days of yore! Take the period of the

Ramayana for instance. How would people have identified strangers,

who claimed to bear messages from those near and dear? For instance,

if one were imprisoned by force and leading a miserable existence

ruing one’s stars, if some one were to drop down from the tree

top and claim to be the messenger of one’s beloved spouse,

would one be naïve enough to believe the stranger, especially given

the hostile environs? Though the heart would readily welcome the

stranger bearing news of impending rescue, the head would definitely

want to confirm the stranger’s identity, before proceeding

further in the matter.

 

 

 

Which is what Sri Mythily did, when Sri Hanuman presented himself to

Her in the AsOka vanikA. Surrounded by merciless rAkshasIs constantly

terrorising Her, with periodical visits from the cruel Ravana

exhorting Her to marry him and with the demoniac Emperor’s

acolytes doing all within their powers to persuade Her in this

regard, Sri Janaki could hardly be faulted for not accepting Maruti

at his face value, initially. In fact, She was inclined to consider

Hanuman as Ravana come in yet another form to prevail upon Her. The

closer Hanuman came to Her, the stronger became Her suspicions about

the strange monkey being Ravana come in disguise-

 

“yathA yathA sameepam sa HanumAn upasarpati

tathA tathA Ravanam sA tam SeetA parisankatE”

 

She is convinced about this being yet another machination of the cruel

Ravana—“RoopAntaram upAgamya sa EvAyam hi Ravana:”

 

Despite Sri Maruti’s protestations that he was indeed a

messenger of Sri Rama (“aham RAmasya sandEsAt DEvi! doota:

tavAgata:”), Sri Vaidehi was hard put to believe him,

circumstances being what they were.

 

How could Sri Mythily satisfy Herself about the credentials of the

self-proclaimed messenger and benefactor? She couldn’t very

well demand that he produce his ID card issued by SugrIva, confirming

him to be a principal member of the VAnara sEnA, nor had he a Passport

or other papers establishing his identity. For Sri Janaki, if it was a

question of establishing the stranger to be friend or foe, for Sri

Hanuman it was a matter of proving his credentials as a genuine

messenger from Sri Raghava, bearing good tidings of impending rescue.

His entire mission would become infructuous if he was unable to

convince the Princess of Mithila of his bona fides and elicit Her

cooperation.

 

It is here that one has to hand it to Sri Hauman. It is not for

nothing that he is hailed as the wisest of

all—“buddhimatAm varishtham”. Sri Maruti hits upon

the idea of recounting to Sri Sita the entire story of Sri Rama, from

birth to that moment, in a bid to prove himself to be the genuine

article. This proves effective, as Sri Sita’s heart is

gladdened to hear the RAma KathA and seeds of hope germinate in Her

sorrowful heart.

 

However, having witnessed Ravana’s cruelty and ingenuity at

close quarters, having been taken in once by his disguise as a

sanyAsi, Sri Sita finds it hard to believe that Hanuman could be

genuine and fears reoccupy Her heart that it is indeed Ravana come to

torment Her in another form. She begins to berate Hanuman, convinced

that he is indeed the rAkshasa, cursing him for deceiving Her once

more with disguises—

 

“utpAdayasi mE bhooya: santApam tat na shObhanam

svam parityajya roopam ya: parivrAjaka roopa dhrik”

 

She demands of Hanuman—“If you are really who you claim to

be, tell me in detail about Sri Rama’s auspicious

qualities—“guNAn Ramasya kathaya priyasya mama

VAnara!”. She challenges him further to recount in considerable

detail the incomparable physical features of the Prince of Ayodhya.

“How do Rama and Lakshmana look, how big are their shoulders

and biceps and what are their distinguishing features? If you really

know Rama well, tell me what His thighs look like! And tell me too

how Sri Rama sent you, a monkey, as His messenger, instead of a human

being! How is it that you met Him and became intimate enough for Him

to trust you with this delicate mission?”

 

We discern in Sri Mythili’s searching questions Her sharp

intellect and thorough-going nature, endeavouring to establish beyond

reasonable doubt the identity of the stranger and to rule out the

possibility of his being a foe in a friend’s garb.

 

Being genuine, Sri Maruti has absolutely no trouble in launching into

a mouth-wateringly detailed description of Sri Rama’s

enchanting physical features and enthralling auspicious attributes.

It gives him another excuse for recounting the glories of Sri Rama,

which are never far from his tongue.

 

It is only after listening to Sri Maruti’s pleasing narration

that conviction dawns in Sri Janaki’s heart about the messenger

being genuine. Now, having prepared the ground, Sri Hanuman hands over

to Sri Mythily the ultimate identification—Sri Rama’s

signet ring, with His name embossed thereon. It is this

“anguleeyakam” or ring, which puts the final seal on Sri

Sita’s conviction and encourages Her to repose full trust in

Maruti.

 

One might ask why Sri Hanuman did not show Her Rama’s ring in

the first instance, without engaging in the lengthy harangue. The

fact is that Sri Sita wouldn’t have believed him, had he done

so without laying the ground with Rama KathaA, which so gladdened Sri

Mythili’s heart as to make it receptive.

 

Having seen Sri Valmiki’s depiction of Sri Maruti establishing

his identity to Sri Sita’s satisfaction, let us see how Sri

Periazhwar describes the scene.

 

Unlike the Mythily of Valmiki, Azhwar’s Sita needs much more

convincing. She demands and obtains from Maruti several other items

of proof as to his identity, by making him recount occasions of Her

intimacy with Sri Raghava, which would naturally be unknown to a

third-party, unless Sri Rama considered him close enough for such

confidences.

 

Listen, for instance, to Sri Hanuman trying to prove his identity, by

narrating an episode of romantic intimacy. Once during their happy

days at Ayodhya, the divine couple were engaged in playing

Chaturangam (Chess). Having won the game, Sri Sita tied up Her dear

Prince with strands of fragrant jasmine, as a token of Her victory.

As none else could have known this unless confided in by

Chakkravartthi Tirumagan, this romantic titbit generates confidence

in Sri Janaki’s heart. Here is Azhwar’s beautiful

pasuram—

 

“alliam poo malar kOdAi! adi paNindEn viNNappam

sollugEn kEttaruLAi tuNai malar kaN mada mAnE!

elliam pOdu inidu iruttal irundadOr ida vagayil

Malligai mAlai koNdu angu Arttadum Or adayALam”

 

Apart from the avowed purpose of establishing Sri Hanuman’s

identity, this pasuram also provides us with an intimate insight into

Sri Rama’s nature, proving to us that He was not the serious,

sober and straight-laced prude He is often made out to be, and did

enjoy His moment of fun, frolic and romance. It tells us further that

even the omnipotent Parabrahmam could indeed be tied up

securely—all that it takes is a rope of love and devotion, as

Sri Yasoda too could prove in a later avatara.

 

Continuing with Hanuman’s efforts to generate confidence in Sita

Devi’s heart, we find Sri Periazhwar recounting yet another

episode of intimacy from the life of the divine couple.

 

When Sri Rama is asleep with His head on the lap of His Princess in

the shade of a tree at Chitrakootam, the dirty-minded KAkAsurA nips

at Her breast. Though Sri Sita keeps quiet out of mercy for the

misguided bird, the flow of blood from Her chest falling upon the

sleeping Sri Rama enrages Him beyond measure. He plucks a near-by

blade of grass and throws it after the flying crow with an

appropriate incantation. The makeshift arrow pursues the hapless crow

with a vengeance and does not rest till the bird, having knocked at

all doors and failed to find refuge, falls at the feet of the Lord in

exhaustion and surrender. Though the delinquent bird deserves the

maximum punishment, the Lord just takes out one of its eyes, to

remind it of the unsavoury episode, but lets it live.

 

This episode is another recounted by Sri Hanuman to convince Sri Sita

of his bonafides, says Sri Periazhwar—

 

“Chittira kootatthu iruppa siru kAkkai mulai teeNda

attiramE koNdu eriya anaitthu ulagum tirindOdi

“VittakanE! IrAmAvO! nin abhayam” endru azhaippa

attiramE adan kaNNai aruttadum Or adayALam”

 

Sri Maruti adduces several other items of proof of his bona fides, to

establish that he is indeed a RAmadootA, before Sri Mythily develops

confidence in him.

 

We now come to an intriguing question—how could Azhwar be aware

of an incidence, which occurred during the intimate moments enjoyed

by the Lord and His Consort, of which Sri Valmiki was unaware?

 

The question assumes greater importance, when we consider that Sri

Valmiki was blessed with the boon of knowing everything that happened

between Sri Rama and His Princess, whether in public or in private.

BrahmA’s words to Valmiki are very clear that the Maharshi

would see in his mind’s eye everything exactly as it happened,

with nothing remaining secret or hidden—

 

“Rahasyam cha prakAsam cha yat vrittam tasya dheemata:

RAmasya saha SoumitrE: rAkshasAnAm cha saravasa:

VaidEhyAscha yat vrittam prakAsam yadi vA raha:

Yat chApi aviditam sarvam viditam tE bhavishyati”.

 

Despite being blessed with such facility of knowledge, how did the

episode (of Sri Janaki tying up the Lord with ropes of fragrant

jasmine) escape Valmiki’s attention? And by the same token, how

did Sri Periazhwar alone become privy to it?

 

Two reasons could be attributed to Valmiki’s apparent omission.

 

First and foremost, while Sri Valmiki had only the blessings of

BrahmA, Azhwar was favoured with boons from a much higher deity, the

highest of all, the Supreme Lord. Sri Vishnuchitta was afforded

unblemished wisdom (“mayarvara madi nalam”) by sAkshAt

Sriman Narayana, making the range and reach of Azhwar’s wisdom

much more comprehensive and intensive than that of the Maharshi. It

is axiomatic that a person can give to another only what he has.

Accordingly, BrahmA bestowed on Valmiki the maximum wisdom that he

(BrahmA) could. On the other hand, the Lord, with His boundless

wisdom (“ellayil gnAnatthan”) could confer on Azhwar

knowledge of a much higher order than that obtained by Valmiki.

It is thus that Sri Periazhwar was able to discern and recount

episodes, which were beyond Valmiki’s ken.

 

Secondly, we must remember as an influential member of the

Lord’s family, Sri Vishnuchitta was much more privy to such

episodes than an outsider like Valmiki could ever be. Being the

Lord’s own Father-in-Law (“Svasuram… RanganAthasya

sAkshAt”), having given his daughter GodA in marriage to

sAkshAt Sriman Narayana, Azhwar could definitely boast of

“inside information” about happenings in the Lord’s

house-hold, than could the Maharshi, who had no such connection.

 

This is not to detract in any way from the greatness of Sri Valmiki,

who is verily a “Munisimham” and whose immortal words

would continue to enchant and enthral this world for millennia to

come, but just to demonstrate how the Divya Prabandam supplements and

complements the Shruti, Smritis and the ItihAsAs, in showcasing the

innumerable facets of the Lord’s glory.

 

Srimate Sri LakshmINrsimha divya paduka sevaka Srivan Satakopa Sri

Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan