The Ultiamte 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

 

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest sri Sadagopan Iyengar Swamin,,

As usual, a wonderful abd brilliant write up..

 

your write up below reminded me of:

>

>

> 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.

> >

 

Swamy Desikan mentions the same in simple two liner:

 

maasil manantheLi munivar vagutthadhellaam

maalugandha aasiriyar vaartthaikku ovvaa

 

the blemishless sages and rishis with crystal clear jnAnam and mind

(maasil manantheLi munivar)- their compositions- would not be equal

to the the words of AzhwArs' who are Blessed and enjoyed by Sriya:

Pathi...

 

Thoppul PiLLai Thoppul PiLLaithaan

Regards

namo narayana

dAsan