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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

 

  

   

 



[Non-text portions of this message have been removed]




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