Shanta Rasa – Service in Neutrality/Passive Service

Simple appreciation of the Supreme is called santa-rasa.

In the beginning, this is called santa-rasa, to understand the greatness of God, “God is great.” There is no exchange

You can serve Krsna passively, as Vrndavana land, as tree, as water, so many, as flowers, as fruits. This is called santa rasa.

To realize the creation of God with awe and veneration, appreciation, that is one relationship. This is called santa rasa simply appreciation.

Realization of “Brahman” and “Paramatma” is also a transcendental mellow (Rasa) which is called ‘Santa Rasa,’ a transcendental stage where the transcendental activities are non-manifest.

The acceptance of the greatness of God is called santa-rasa. It is also peaceful realization: “I have realized the greatest.” This is called brahma-bhuta. “I am qualitatively one with the Supreme. I am Brahman, and the Lord is also Brahman.” Suppose a very big man is our very nearest and dearest relative. Are we not proud of it? For example, wouldn’t you feel proud to know that the President were your uncle? Similarly, as soon as one understands that he is Brahman or that Krsna is Param Brahman, he will feel ecstasy. That is called santa-rasa.

When one gets out of the so-called happiness of material life and becomes conscious that God is great, that is called santa-rasa

Peeple Tree/ Ashvattha/Ficus religiosa

Called ashvattha in Sanskrit, the peepal (Ficus religiosa) 

During the Vedic period, its wood was used to make fire by friction. The peepal is also closely linked to Krishna. In the Bhagavad Gita, he says: “Among trees, I am the ashvattha.”

The word ‘Ashvattha’ is derived from the Sanskrit roots…
A = not + Shwa = tomorrow + tha = stands/remains (The Hindu philosopher Shankaracharya interprets the name to indicate “One which does not remain the same tomorrow”, such as the universe itself.)

Once, all the gods decided to visit shiva. However, narad informed them that it was an inappropriate time for a visit as shiva and parvati were in solitude. But Indra did not heed the advice and assured the gods that there was nothing to fear when he was there to protect them. Narad reported Indra’s arrogance to goddess parvati. She cursed the gods that they, along with their wives, would turn into trees. When the gods asked for forgiveness, she promised that as trees, they would attain fame. Thus indra turned into a mango tree, brahma became a palash tree and vishnu turned into a peepal tree.
Once, Agni (the fire god) left the land of the gods, took the form of ashwattha and resided on the peepal tree for a year. Since then, peepal is also known as ashwattha.

Tribals in bengal call the peepal tree as vasudev. They water the plant in the month of vaishakh and at times of difficulty. In Bengal, peepal and banyan trees are married.

A peepal tree is planted to the east of the house or temple. Eight or 11 or 12 years after the tree has been planted, the upanayan ceremony is performed for the tree. A round platform is constructed around the tree. Different gods like Narayan, Vasudev, Rrukmini, Satyabhama are invoked and worshipped. All the rituals of the upanayan ceremony are performed and then the tree is married to the basil plant.

In the ancient Puranas, an incident has been described in which the demons defeated the deities and Lord Vishnu hid in the Peepal tree. Since, the Lord resided in the tree for some time; the tree holds great importance for people. Thus, people began worshipping the tree, considering it to be a means of offering prayers to Lord Vishnu. There are a few legends, which suggest that Lord Vishnu was born under the peepal tree. There are a couple of stories, which say that the tree is home to the trinity of Gods, the root being Brahma, the trunk is Vishnu and leaves represent Lord Shiva. Another popular belief is that Lord Krishna wounded his pastimes under the Peepal tree.

On Amavasya, villagers perform a symbolic marriage between the neem and the peepal, which are usually grown near each other. Although this practice is not prescribed by any religious text, there are various beliefs on the significance of “marrying” these trees. In one such belief, the fruit of the neem represents the Shivalinga and so, the male. The leaf of the peepal represents the yoni, the power of the female. The fruit of the neem is placed on a peepal leaf to depict the Shivalinga, which symbolises creation through sexual union, and so the two trees are “married”. After the ceremony, villagers circle the trees to rid themselves of their sins.

The peepal is also sacred to Buddhists, because the Buddha is believed to have attained enlightenment under it. Hence it is also called the Bodhi tree or “tree of enlightenment”.

Upanishads have also made a mention about the Peepal tree. To clearly define the difference between the body and soul, the fruit of peepal is used as a classic example. According to the Skanda purana, a person who does not have a son should consider the peepal tree as his own child. It says that the family will prosper and have a good name, till the peepal tree survives. Cutting a peepal tree is regarded as a big sin, which is almost equivalent to murdering a Brahmin. Skanda Puranas say that a person who cuts the tree surely goes to hell.

It is preferred to touch the peepal tree only on Saturdays. It is said that once upon a time, there were two demons, namely Ashvattha and Peepala, who used to torture and harass people. Ashvattha took the form of peepal and the Peepala disguised as Brahmin. The Brahmin used to recommend people to touch the peepal tree and as soon as they did so, they were killed by the demon Ashvattha. Both the demons were killed by Shani devta. It is due to the strong influence of Shani Maharaj that it is considered safe to touch the peepal tree on Saturdays. People are of the belief that even Goddess Lakshmi dwells in the tree on Saturdays. Women who are not blessed with a son tie a red thread around the trunk or on its branches asking the deities to bless her and fulfill her desire.

The peepal is used extensively in Ayurveda. Its bark yields the tannin used in treating leather. Its leaves, when heated in ghee, are applied to cure wounds.

In the Upanishads, the fruit of the peepal is used as an example to explain the difference between the body and the soul: the body is like the fruit which, being outside, feels and enjoys things, while the soul is like the seed, which is inside and therefore witnesses things.

Ascetics still meditate beneath sacred fig trees, and Hindus do circumambulation around the sacred fig tree as a mark of worship. Usually seven pradakshinas are done around the tree in the morning time chanting “Vriksha Rajaya Namah”, meaning “salutation to the king of trees.”

In Awadh, if a girl’s horoscope predicts widowhood, she is first married to a peepal tree on chaitra Krishna or ashwin Krishna tritiya. In olden days, when remarriage was forbidden for girls, young widows were married to the peepal tree and then allowed to remarry.

Health benefits of Peepal-Stammering Speech disorder

Scientific research has revealed that among tress, Peepal is the only tree that produces oxygen in abundant quantity day and night, which is so essential for life. Peepal provides life sustaining oxygen, which proves it to be a life sustainer. Continuously research has also proved that the sound and interacting flow of wind, with peepal leaves, slowly but surely kills infection bacteria as well. According to the book of ayurveda, peepal leaves, fruits and bark are killers of diseases. People tree has both sweet and bitter taste and has a cooling property.

Licking honey placed on peepal leaves is believed to cure speech irregularities.

Its bark yields the tannin used in treating leather. Its leaves, when heated in ghee, are applied to cure wounds. Ingesting the bark, fruit and buds with different combination of things cures diseases related with phlegm, bile, inflammation swelling and indisposition etc.

The soft bark and the bud of this tree cure ‘Prameha’ (a disease in which sperms emanate through urine). The powdered form of the fruit of this tree increases appetite and cures numerous diseases.

Sami Tree/ The shelter of Pandavas Weapon

Sami Tree/ Shami Tree

The botanical name of this tree is Prosopis spicigera. Every Hindu warrior before going for war would offer prayers to Banni tree and then proceed. They believed that they would emerge victorious in the war. The legend behind is rooted in the great epic Mahabharatha. When Pandavas were in exile for 14 years, they had to spend one-year incognito. During this period they had to hide their precious weapons lest they give away their identity. They chose the Shami tree to hide their weapons. After a year, they came back to the tree and found their weapons intact. They worshiped the tree and asked for power and victory in the ensuing battle between the Pandavas and Kauravas. Pandavas won the battle and hence it is believed that the Sami tree gives power and victory to those who pray to it.

 

 

 

Champaka Cursed (Michelia campaka)

In the land of Gokarna there was a temple dedicated to Shiva. Narada decided that he would go and visit the temple. On the way, he saw a flowering champaka tree and stopped to admire it. A brahmana came there to pluck flowers from the tree. But seeing that Narada was there, the brahmana refrained from plucking any flowers.

Where are you going? asked Narada.

The brahmana lied and replied, To beg some alms.

Narada went to the temple. Meanwhile, the brahmana plucked flowers from the champaka tree and placed them in a basket that he covered up well. Narada met the brahmana again on his way back from the temple.

Where are you going now? He asked the brahmana.

The brahmana lied again, Home, he said, I could n’t get any alms.

Narada’s suspicions were aroused. He went to the champaka tree and asked, Has that brahmana plucked any flowers?

What brahmana? replied the tree. I don’t know of any brahmana. No one has plucked any flowers. Narada went back to the temple and discovered fresh champaka flowers lying there on top of the Shiva linga. There was another devotee praying there. Narada asked him, Do you know who came to worship with these champaka flowers?

Yes, I do, replied the devotee, It is an evil brahmana. He worships Shiva every day with champaka flowers. Thanks to Shiva’s blessings, he has completely brainwashed the king and has secretly been stealing the king’s wealth. He also oppresses other brahmanas.

Narada asked Shiva, Why do you encourage such evil?

I am helpless, replied Shiva. I cannot resist it if someone worships me with champaka flowers.

Just then, a brahmana woman came running with her tale of woe. Her husband was crippled. But they had managed to get some money from the king so that their daughter could be married. They had also received a cow from the king. But the evil brahmana was claiming that half of whatever they had received was his. It was due to his good offices that the king had been so generous, he was saying.

The evil brahmana had already appropriated half of the money. But how was a cow to be divided?

Narada then decided that something needed to be done about the champaka tree and the evil brahmana.

Apart from everything else, the champaka tree was a liar. Narada cursed the champaka tree that its flowers would never be accepted by Shiva as an offering. He cursed the evil brahmana that he would be born as a rakshasa (demon) named Viradha. But the brahmana had been a devotee of Shiva. So the curse was qualified by the stipulation that Viradha would be killed by Rama and would then again become a brahmana.

Champaka (Michelia campaka)

Nanda-kumara, handed Srila Prabhupada a small champaka flower.
“Extending his thumb and forefinger from his bead bag, Prabhupada held the champaka flower and looked fondly at it. ‘This flower,’ he said, ‘is the color of Lord Caitanya. And this flower is the most loved all over India. This flower is beautiful to look at and beautiful to smell.’ He carried the small saffron-gold flower between his fingers the rest of the morning.

Srila Prabhupada’s Visit to Simhacalam

Ketaki Cursed /Kewra (pandanus odoratissimus flower)

The white kewra flower is called ketaki in Sanskrit.

Ketaki tree groves is part of Krnas Vrindavan pastimes

Lord Siva should not be worshiped with ketaki flowers.”

SB 11.3.52-53

At the beginning of time in Cosmos, Vishnu and Brahma approached a huge Shiva Linga and set out to find its beginning and end. Vishnu advanced to seek the end and Brahma the beginning. Taking the form of a boar, Vishnu began digging downwards into the earth, while Brahma took the form of a swan and began flying upwards. However, neither could find his appointed destination. Vishnu, satisfied, came up to Shiva and bowed down to him as a swarupa of Brahman. Brahmā did not give up so easily. As he was going up, he saw a ketaki flower, dear to Shiva, floating down. Ketaki told Shiva that she had been placed at the top of the Shiva linga. Brahma’s ego forced him to ask the flower to bear false witness about Brahmā’s discovery of Shiva’s beginning. When Brahmā told his tale, Shiva, the all-knowing, was angered by the former’s ego. Shiva thus cursed him that no being in the three worlds will worship him. The flower of Ketaki, for bearing false witness, was cursed to be never used for the worship of Shiva.

Bakula Tree/ Mimusops Elengi

The Siddha Bakula tree – A witness to the Lords pastimes in His service

This Bakul tree which was planted by Sri Chaitanya Mahaprabhu listened to the japa of Srila Haridas Thakur and the poetry of Rupa Goswami

The temple where Abhirama Thakura worshiped is situated in Krsnanagara, which is near the kula (bank) of the Khana (Dvarakesvara River); therefore this place is celebrated as Khanakula-krsnanagara. Outside of the temple is a bakula tree. This place is known as Siddha-bakula-kunja. It is said that when Abhirama Thakura came there, he sat down under this tree.

Adi 11.13

Near Garbhavasa is a place called Bakulatala, where Sri Nityananda Prabhu and His boyfriends used to take part in sporting activities known as jhala-jhapeta. There is a bakula tree there that is wonderful because all its branches and subbranches look like the hoods of serpents. It has been suggested that by the desire of Sri Nityananda Prabhu, Anantadeva manifested Himself in that way. The tree is very old. It is said that formerly it had two trunks, but later on, when the playmates of Nityananda Prabhu felt inconvenience in jumping from the branches of one trunk to those of the other, Nityananda Prabhu, by His mercy, merged the two trunks into one.

Adi 13.61

While Sri Caitanya Mahaprabhu was taking rest beneath a bakula tree, Ramananda Raya immediately went to Maharaja Prataparudra.

Madhya 16.102

One day, after bathing in the ocean, the Lord met with Haridasa Thakura at the Siddha-bakula tree, and in blissful mind He carefully inquired from Haridasa how the jivas could easily become delivered from material existence.

Harinam Chintamani

 

Banyan Tree/Boca Grande Florida

Krsna says in BG : Of all trees I am the banyan tree

The banyan tree (asvattha) is one of the highest and most beautiful trees, and people in India often worship it as one of their daily morning rituals.

Bg 10.26

The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree’s roots grow upward because they begin from where Brahma is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.

Bg 15.1

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

The description of the banyan tree is further explained here. Its branches spread in all directions. In the lower parts, there are variegated manifestations of living entities — human beings, animals, horses, cows, dogs, cats, etc. These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas and many other higher species of life.

The twigs of the tree are considered to be the sense objects.

The tips of the branches are the senses — the ears, nose, eyes, etc. — which are attached to the enjoyment of different sense objects. The twigs are sound, form, touch, and so on — the sense objects. The subsidiary roots are attachments and aversions, which are byproducts of different varieties of suffering and sense enjoyment. The tendencies toward piety and impiety are considered to develop from these secondary roots, which spread in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or fruitive activities for promotion.

Bg 15.2

Vedic Flowers

The Hari-bhakti-vilasa particularly glorifies the following flowers (which we have identified, as far as possible, with Latin or local names:  

jati (jasmine: Jasminum grandiflorum),

red and white lotuses,

malati (jasmine),

kadamba (Nauclea cadamba),

mango buds,

mallika (night-blooming jasmine),

double jasmine (Linum usitatissimum),

madhavi (spring flower: Gaertnera racemosa),

campaka (Michelia campaka),

frangipani (a kind of magnolia),

asoka (Jonesia asoka roxb.),

karnikara (Pterospiternum acerfolium, Cassia fistula, or kaniyar),

jhintika (Balena cristata),

karavi (Celosia cristata, the asafetida plant),

yuthika (Jasminum auriculatum),

mandara (a white variety of Calotropis gigantea),

patala (Bignonia suaveolens),

bakula (Mimusops elengi),

tila (Sesamum indicum),

japa (China rose),

bilva (Aegle marmelos, bel, or wood apple),

white kutaja, ketaki (Pandanus odoratissimus),

pitaka (Odina pennata; saffron),

tagara (Tabernoemontana coronaria, moonbeam, or waxflower),

palasa (Butea frondosa), and

kumuda (white water lily).

Neel Kamal/Blue Waterlily & Kumuda/White Waterlily

The dark complexion of Krishna is compared to that of Neelkamal. For this reason, the Blue Waterlily is also called Krishna Kamal.
In the ‘Ramayana’, as it goes, Rama went to ‘Lanka’ to rescue his abducted wife, Sita, from the grip of Ravana, the king of the Demons in Lanka. Before starting for his battle with Ravana, Rama wanted the blessings of Devi Durga . He came to know that the Goddess would be pleased only if she is worshipped with one hundred ‘NeelKamal’ or blue lotuses. Rama, after travelling the whole world, could gather only ninety nine of them. He finally decided to offer one of his eyes, which resembled blue lotuses. Durga, being pleased with the devotion of Rama, appeared before him and blessed him.

 Kumudavana-  Kumuda means “water lily.” During Krsna’s pastimes beautiful water lilies grew here. Lord Kapila, an incarnation of Krsna, performed austerity here in the Treta-yuga. The Varaha Purana states that whoever bathes here will be blessed to understand the purport to the Vedic literature.

Jambu Tree/Rose Apple – Water Apple (Syzygium formerly Eugenia – Family Myrtaceae)

Rose Apple – Water Apple (Syzygium, formerly Eugenia — Family Myrtaceae)

Similarly, the fruits of the jambu tree, which are full of pulp and have very small seeds, fall from a great height and break to pieces. Those fruits are the size of elephants, and the juice gliding from them becomes a river named Jambu-nadi. This river falls a distance of 10,000 yojanas, from the summit of Merumandara to the southern side of Ilavrta, and floods the entire land of Ilavrta with juice.

SB 5.16.19

 jambu tree on Jambudvipa  SB 5.20.2

jambu-phalanam — of the fruits called jambu (the rose apple)  SB 5.16.19

 Medicinal Value – Mouth Blisters can be cured by having this fruit

Gopies Cry – trees living on the bank of the Yamuna for the welfare of others, please let us know where Krsna has gone. We have lost our minds and are almost dead

 Antya 15.32

Cuta tree (a kind of mango tree)/Mangifera Indica

Young Mango Tree

cuta tree (a kind of mango tree)  Antya 15.32

cuta-potaih — by young mango trees  SB 3.21.42-43

cuta-pallava — with mango leaves SB 4.9.55

 

Gopis cry out to trees living by the banks of the Yamuna who have dedicated your very existence to the welfare of others, we gopis have lost our minds, so please tell us where Krsna has gone.

 SB 10.30.9

 

According to Srila Jiva Gosvami, the cuta is a mango creeper  SB 10.30.9

 

Common Name:
English - Mango
Hindi - Amra
Malayalam - Mavu
Sanskrit - Cuta
Tamil - Mamaram

Botanical Name - Mangifera indica L.

Family - Anacardiaceae

Origin - Indigenous

Tree Size - Medium to Large

Height at Maturity - 20-25 ft

Other Details - Popular edible fruit tree

Uses - Fruit used edible also as vegetable; Timber valuable

Specific Location at the Campus - Several places

 

Priyala tree (a kind of sala tree)/Buchanania lanzan

Belongs to cashew Family – Produces a dry fruit call chiroli used in sweets

Priyala tree (a kind of sala tree) -  SB 10.30.9 

 The Gopis call out to this Tree and they ask for Krsnas where abouts.

cuta-priyala-panasasana-kovidara-
jambv-arka-bilva-bakulamra-kadamba-nipah
ye ‘nye parartha-bhavaka yamunopakulah
samsantu krsna-padavim rahitatmanam nah

Gopis cry to trees living on the bank of the Yamuna for the welfare of others, “please let us know where Krsna has gone. We have lost our minds and are almost dead”.

Chiraunjee (Nepalese: चिरोंजि)

Anacardiaceae (cashew family) » Buchanania lanzan

 Antya 15.32

 

Calumpang Nut Tree, Priyala (Stem Bark), Chiraunji
Synonyms:	Calumpang Nut Tree, Priyala (Stem Bark), Chiraunji, Piyaar, Chironji, Priyala, Carah, Kharaskandhah
Short Description:	It is a Greyish-brown colored powder. CONSTITUENTS:- Alkaloids, Tannins, Saponins, reducing Sugars, Triterpenoids and Flavonoids. FORMULATIONS:- Nyagrodhadi Kvatha Curna, Asoka Ghrta.THERAPEUTIC USES:- Jvara, Trsa, Raktatisara, Raktapitta.
Category Details:	Stem bark herbals

Kadamba tree/Neolamarckia cadamba

Kadamba is a fragrant and beautiful solid flower, which is round in shape. The flower especially grows in Vrindavan and Mayapur.

Kadamba trees full of beautiful round white flowers like snow balls is a scenic delight. For the divine pleasure of the Lord, devotees lovingly offer Kadamaba garlands and bouquets. Kadamba flowers can be seen only for few days in a year. Krishna enjoys His rasa dance underneath the kadamba tree.

Kadamba tree has mention in several places in our Gaudiya Vaisnava Literatures. The Kadamba tree plays the role of Krsna Servant as  Santa Rasa devotee of the Lord.

This tree has its glory to reunite separated lovers. The Kadamba tree was considered a holy tree by the Kadamba dynasty.

Kadamba Tree is remembered for the pastime of Gopi Vastra Haran which took place in the presence of this glories tree.

It claimed that the 27 Stars (constellations) constituting 12 Houses (Rasis) and 9 Planets are specifically represented precisely by 27 trees —one for each star. The Kadamba tree is said to represent Shatabhisha (Western star name -γ Aquarii)

 

Malati Flowers

 

 

Sweets are made of Malati flowers. Mother Yasoda used to put malati flowers in her braid.Malati Plant play a integral part of Radha Krsna Leela.Malati Plant serves the Lord in a passive mood in Vrindavan pastimes.The fragrance spreads in groves and gives pleasure to the Divine couple. The fragrance of malati flowers fills the airof the groves of Vrindavan.

It is also recommended to offer malatito Krishna, and here’s what Hari-bhakti-vilasa says about malatiofferings during Kārttika:”It is better to offer malati flowers to Lord Kesava in the month of Kārttika than to donate gold, cows, or land to worthy recipients.malati flowers are pleasing to Lord Kesava (Krishna) in whatever month they are offered. In the month of Kārttika, the offering of malati flowers awards one the merit of performing a horse sacrifice. “

 

 

 

Karnikar Tree – Karikar Flower/ Kanaka Champa

Karikar Flower/ KAnaka Champa/Pterospermum acerifolium

Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krsna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.

ananta vaikuntha-paravyoma yara dala-sreni
sarvopari krsnaloka ‘karnikara’ gani Madhya 21.7

 Karnikar in Krsna Lila is mentioning of Blue flowers

 

Cassia fistula

khaga bhrnga mrga kunja, tulasika lata-punja,
karnikara kadambadi taru
sri-krsna-sambhandi saba, vrndavana su-vaibhava,
uddipana kore rasa caru

Gita Mala

 

From the months of February to May, the flowers start to spread a delicate fragrance that remains for a long time even after they fall down and become dry. The fruit of the `Karnikar Tree` is like a hard capsule. They sometimes get the length of 15 cm. It has a covering of rough, brown hairs and it is also divided into five sections. The fruits take quite a very long period of about one year to get matured properly and after ripening, the sections of the fruits split open and release a large number of winged seeds.

The Indians consider The `Karnikar Tree` as a valuable tree as it has some important uses. The large, round leaves of this tree can make fine plates and can also be used to wrap up something. People lay down the leaves on roof boards under the thatch and thus make a strong `felt` and they also use the down from the under-surface in order to stop bleeding.

The flowers of the tree have their respective medicinal uses as well. A good tonic can be prepared from them and can be used as a cure for inflammation, ulcers and tumours. Not only this, if you keep them among your clothes, they will impart a pleasant perfume and also keep away the insects. The Hindu people use them for their religious purposes. The timber of the `Karnikar Tree` is not very firm but is quite durable and people use this for planking, boxes, spars, etc

Asoka Tree

 

Ashoka Tree/Saraca Asoca

The Ashoka Tree is one of the most sacred and legendary trees of India, and one of the most fascinating flowers in the Indian range of flower essences. The beautiful, perfumed flowers of the Ashoka Tree are used in temple decoration. Prized for its beautiful foliage and flowers, the Asoka Tree has many religious significances. This tree is revered by the Hindus, Buddhists and Jains. It is said that Lord Buddha was born under this tree in Lumbini. Some says that Lord Mahavira renounced the world under the Ashoka tree in Vaishali. The Hindus worship this tree because it is dedicated to “Kama Deva” (God of Love). The Ashoka tree gets a mention in the epic Ramayana as the“Ashoka Vatika” (garden of Ashoka trees) where Hanuman first meets Sita. Literally meaning “the “sorrowless tree”, it is believed that drinking the water in which the flowers have been washed is widely considered a protection against grief among the Indians.