आमूलतो विद्रुमरागताम्रं
सपल्लवाः पुष्पचयम् दधानाः।
कुर्वन्त्य् अशोका हृदयम् सशोकं
निरीक्ष्यमाणा नवयौवनानाम् ६-१६
āmūlato vidrumarāgatāmraṁ
sapallavāḥ puṣpacayam dadhānāḥ
|
kurvanty aśokā hṛdayam saśokaṁ
nirīkṣyamāṇā
navayauvanānām|| 6-16
"
All-over
adorned are those ashoka trees with bunches of
reddish folioles and reddish flowers that resemble the hue of red corals, true
to its name a+shoka , one that makes
everyone griefless ; but, when new
entrants to adulthood observe the newly unfolded red flowers, those very ashoka trees are making them engrieved , for unconsummated is their new longing
for a newish love as yet. [6-16] The aśoka puts
forth its blossom when struck by the foot of a woman – preferably the
lotus-like foot jingling with anklets of a beautiful woman. In this it is one
of the most important trees in the dohada tradition. Dohada literally
refers to the cravings of a pregnant woman and in this context the desire of
trees, just before they bloom, for some kind of contact with a woman.
Women can thus trigger their flowering by a sort of ritual that varies for each
tree. For instance, a woman need only glance at the tilaka to make it
bud, the campaka succumbs to her laugh, the nameru to her voice and the
kurabaka to her embrace. The dohada tradition was associated with the
festival of spring, vasantotsava.
The aśoka trees
that surround the imprisoned Sītā in Laṅkā are said to
destroy grief (‘śoka-nāśana’) in the Rāmāyaṇa, but they are
also seen – in the Haṃsasandeśa – as appropriate co-mourners
for Sītā in her burning grief.
The aśoka tree
cuts across Indian traditions and legends appearing almost always as a sacred
and largely benevolent tree. For the girl whose lover is away from home,
though, the aśoka serves only as a further torment for her lovesick
heart. Flowering at the beginning of vasanta with a large fire-red bloom,
it is say the poets a-śoka only in name for it brings grief (śoka) to each pair
of separated lovers.
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