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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

Of Shades and Shadows

What does a pedestrian long for, having travelled far on a hot summer day, with 
the Sun blazing overhead and the earth radiating heat underfoot, lips parched 
with an unquenchable thirst and with his irritated red eyes automatically 
closing due to the unbearable heat? What he would crave for is a spot of shade 
provided by a hospitable tree or the shadow cast by a sky-scraper, in whose 
protective penumbra he can seek refuge for a time, before moving on. Though we 
might not realise the utility of such shades and shadows in normal times, once 
the day's heat strikes us in all its virulence, we immediately run in search of 
the nearest source of shade, prompting the Tamizh saying, "nizhalin arumai 
veyyilil teriyum". Such comforting shades and long shadows are also to be found 
at several places in the Scripture, a few of which are highlighted here.

What is the principal characteristic of a shadow? Its unique feature is that it 
is inseparable from its parent, the person who casts the shadow. It always 
accompanies the person to whom it belongs. It does whatever its owner does, 
running when the latter runs, standing while the latter stands and so on. In 
short, its every action or inaction is solely fashioned on that of its 
possessor. With these traits, the shadow too forms the subject of one of the 
numerous similes for which the Adi kavi Valmiki is renowned. Describing the 
relationship existing between the Prince of Ayodhya and the Princess of 
Mithila, Sri Valmiki says that Sita was akin to a shadow to Sri Rama-
"PativratA mahAbhAgA cchAyA iva anugatA sadA"

When giving his beloved Sita away in marriage to Chakravartthi Tirumagan, Sri 
Janaka Maharaja proudly proclaims the exalted merits that embellish the perfect 
physical beauty of his divine daughter. Holding Her out to be the epitome of 
all womanly virtue ("nArINAm uttamA vadhoo:"), the proud father expands on this 
by calling Her a "Pativrata", one who regards Her husband as verily the Lord 
and devotes Her life to the fulfilment of every wish of His, minor and major. 
The place of such a Pativrata is always by Her husband's side, be it in 
pleasure or pain, in the blissful confines of the regal palace or the stark and 
inhospitable environs of the terrifying jungle. She never leaves Her husband 
voluntarily and adheres to Him as if She were verily His shadow, inseparably 
attached to Him in thought, word and deed. This is what Sri Janaka hints, when 
he promises Sri Rama that His new bride would indeed follow Him like a 
shadow-"CchAyA iva anugatA". We have heard that everything connected with 
Emperuman is distinguished and divine-we learn from Sri Valmiki's words that 
even the Lord's shadow is incomparably unique and illustrious.

Another shadow the great Epic casts is in Sundara Kandam, during the memorable 
flight of Siria Tiruvadi across the ocean separating BhAratavarsha from Lanka. 
Propelled by the thought of the Prince of Ayodhya grieving for His beloved 
Sita, Hanuman flits through the skies above the ocean at terrific speed. One of 
the inhabitants of the ocean, a Rakshasi by name SimhikA, hungry for long, 
sights the strong and fleshy figure of Anjaneya and congratulates herself on 
having found a satisfying prey. She never has any doubt about her ability to 
lay her hands on the vAnara, because she has the exceptional power of capturing 
people by just grasping at their shadows, giving her the dreaded appellation, 
"CchAyA grAhi". She rises up suddenly from the depths of the ocean, assumes a 
monstrous form and grabs Hanuman's fleeting shadow. 
The VAnara Veera feels the consequence immediately, as if someone had suddenly 
immobilised him. Gone are his speed and expedition and Tiruvadi drops down like 
a stone, all the wind taken out of his sails. Sighting the monstrous form 
running at him with its cavernous mouth open to grab and gobble him up, Sri 
Hanuman immediately recollects Sugriva's warning about the dangerous creature. 
Just ahead of entering the terrifying jaws of the Rakshasi, Hanuman contracts 
his giant form into that of a dimunitive dwarf, enters her yawning mouth, goes 
straight to her heart, tears it apart with his razor-sharp nails, breaks the 
chest open and emerges from her body, totally unscathed and without even a 
scratch. All the celestials who are witness to this great display of valour, 
shower their appreciation on Sri Anjaneya. If only Simhika had known in advance 
about the destructive capabilities of the shadow she had grabbed, she would 
have probably left it well alone! This goes to show how dangerous even shadows 
could be.

Talking of shadow-grabbers, it is interesting to note that Sri Tirumangai 
Mannan had four principal sishyAs, one of whom was known as "CchAyai pidippAn" 
(or "nizhalil odunguvAn" according to some accounts), who actively aided him in 
relieving filthy-rich travellers of their ill-gotten wealth, to be used for the 
noble purpose of bhAgavata tadIyArAdhanam.

Having seen some dangerous shadows, let us turn to comforting shades. There is 
a huge Peepal tree, extremely extensive, spreading its branches far and wide. 
This is a special tree which can accommodate any number of people under it. Its 
branches are so closely knit as to prevent sunlight and heat from filtering 
down. For those suffering from the unbearable heat and the blinding brilliance 
of Samsara, this hospitable tree provides cool and comforting shade and 
succour, enabling the worn and weary traveller to rest and re-energise himself. 
And those who have the good fortune to seek shelter under this tree never have 
the need to venture again into the enervating heat of the mundane morass. The 
beauty of this exceptional tree is that it never grows old, nor do its branches 
ever break and fall, nor even are its leaves shed in autumn. This is a hoary 
old tree, whose origins no one knows: nor is it subject to the worldly 
phenomena of decay and death. 

For those who have still not divined the identity of this glorious botanical 
specimen, this is none other than the Lord, who provides refuge and relief to 
countless souls suffering from the three types of heat ( 
Tapatrayam--AdhyAtmikam, Adibhoutikam and Adidaivikam) generated by Samsara. 
While the shade provided by ordinary trees can at best be temporary, this 
divine tree, the "VAsudEva Taru", affords a lasting and permanent shadow, from 
the comforts of which we never need to stir out again into the terrible heat 
and dust of Samsara. Such is the glorious shadow cast by this magnificent tree, 
adulated by the Scripture as "VAsudEva TaruccchAyA". For those who may object 
to the depiction of the Lord as a tree, however exalted, Swami Desikan's 
description of Sri Ranganatha as a fragrant sandalwood tree ("Sri Rangaraja 
Harichandanam") and the Lord's own declaration that He is the venerated Peepal 
tree among the species ("Ashvattha: sarva vrikshANAm"), should provide an 
answer. 

Just as Sita Piratti adhered to Chakkravartthi Tirumagan like a shadow, there 
are some things which stick to us inseparably. These are with us not only till 
"death do us part", but even beyond death. The association between these sticky 
things and ourselves extends forever : even if we cast off one body and take on 
another, we would not be able to sever ourselves from these adherents, which 
are the prime reason for our getting enmeshed in the morass of Samsara. This 
unique shadow which never forsakes us is nothing but our accumulated baggage of 
good and bad, collectively known as Karma. This KArmic Shadow, like the ogress 
SimhikA, pulls us down constantly and immobilises us completely, preventing us 
from adopting an effective strategy for emancipation. The only way we can 
escape this debilitating shadow of Karma is to expose ourselves to the midday 
Sun of Sharanagati, in whose presence all shadows, however persistent, vanish 
without a trace.

It is not only we poor mortals who seek the shade of a tree, for relief from 
heat of various types. If it is any consolation to us, even the Lord prefers 
the comforting shade of the PArijAta tree. As one who likes His creature 
comforts, whatever be His camp office, He comfortably ensconces Himself on a 
magnificent throne made of beaten gold. And even under the tree, He remains 
inseparable from His Consorts, Si RugmiNI and Sri SatyabhAmA, forever the 
"MAlOla". This rare snapshot of the Lord, apparently on an outdoor picnic along 
with His family, all decked-up in His finery and sporting four arms (instead of 
the two to which He is entitled to in His form as the human Sri Krishna), is 
presented by Sri Vishnu Sahasranama Stotram, towards the fag end of the prelude 
thereto-

"CchAyAyAm PArijAtasya hEma simhAsanOpari
Aseenam ambuda syAmam AyatAksham alankritam
ChandrAnanam chaturbAhum SrivatsAnkita vakshasam
RugmiNI SatyabhAmAbhyAm sahitam Sri Krishnam AshrayE"

Another worthy who favours the shade of the ParijAta tree is our Siriya 
Tiruvadi-
"PArijAta taru moola vAsinam bhavayAmi PavamAna nandanam"

Would you be surprised to hear that more than the shade provided by the 
VAsudEva taru, there is another source of shade and comfort which affords the 
Prapanna better relief from Samsara and its travails? There is indeed one such, 
by seeking refuge in which we can be rid of our shackles and lead the rest of 
our existence in boundless bliss. Swami Desikan points out in Sri EtirAja 
Saptati as to how Sri Ramajuja is verily a tall and broad tree, affording 
refuge and relief to the weary travellers on the endless path of Samsara-
"Jani patha parivritti shrAnta vishrAnti shakhI"

Similarly, for those uninitiated seekers who travel on the Vedic highways, 
searching in vain for the abode of the Parabrahmam, wearied beyond measure by 
their fruitless quest, Sri Ramanuja stands as a huge monolithic tree, providing 
not only the shade of relief from misleading schools of thought, but also 
delectable fruits representing knowledge of the Paramapurusha, says Swami 
Desikan-
"nigama pathika cchAyA shAkhI nirAsa mahAnidhi".

Such is the glory of Sri Ramanuja's disciple Sri EmbAr, that he is adulated as 
verily the shade provided by the holy feet of his master-"Ramanuja pada cchAyA" 
and as the final resting place "vishrama stthalI" for all those in search of 
liberation. Sri Govinda, as he was known as in his poorvAshramam, adhered so 
closely to the Bhashyakara's tenet and teachings, that he was called the 
veritable footprint of his master.

A visitor to the present day Tiruvallikkeni would find it to be a concrete 
jungle, affording little shade or shadow. All trees have been felled and every 
inch of available lung-space exploited by avaricious builders hastening to turn 
it into a matchbox dwelling. However, time was when the divyadesam was a 
verdant copse, wooded with tall trees so closely grown as not to allow even the 
rays of the Sun to pass through, providing a cool and inviting shade to all 
those coming to have their fill of Emperuman's magnificence. This luxurious 
shade can be inferred from Sri Tirumangai Mannan's lines, 
"kuravamE kamazhum kuLir pozhiloodu kuyilodu mayilgaL nindru Ala
iraviyin kadirgaL nuzhaidal seidu ariyA TiruvallikkENi kaNdEne"

It is not only the Lord who likes the lure of tree shade. Even crabs relish it, 
it would appear from Sri Kalian's depiction of TiruvAli. The Azhwar says that 
Punnai trees in this divyadesam spread their cool and comforting shade over 
beautiful ponds filled with lotus blooms. Finding the soft petals of these 
flowers to be ideal beds, and with the canopy of shade provided by the 
aforesaid trees, male crabs recline in comfort in these flowers-
"nilavu malar punnai nAzhal neezhal tandAmarai malarin misai-mali
alavan kaN padukkum aNi Ali ammAnE!".

With his penchant for portraying scenic locales, Sri Kalian speaks of shadows 
again, in the "nandA viLakkE" pathigam. The divine bard waxes eloquent when he 
witnesses the rare concert of birds and bees in the groves surrounding 
TirunAngUr. Enthused by the cool shade and balmy breeze, one class of bees hums 
the DEvagAndhAri rAga, while another choir of the same species provides 
harmonious vocal support, all underneath the closely-grown ParijAta trees, 
which provide an uninterrupted and all-encompassing shade, shutting out the 
midday Sun-
"etthisayum gandhAram am tEn isai pAda mAde kaLivaNdu mizhattra nizhal tudaindu
mandAra nindru maNa malgu NangUr MaNimAda kOil vaNangu en mananE!" 

The more we peruse our SampradAyic lore, the more does the entire Scripture 
appear to be one long, shady grove, affording us a relaxing and rejuvenating 
shade in which we may seek refuge, forgetting all our mundane travails. Any 
painter worth his name would tell us that it is shades and shadows which 
provide much-needed life and realism to a painting. From all the aforesaid, it 
would appear that the same is true of life too.

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana 
Yatindra Mahadesikaya nama:
Dasan, sadagopan 


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





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