Absolute Truth of creation. Meditation helped them concentrate the various faculties
of their bodies so as to synchronise the vibrations caused by the flow of
consciousness inside their own bodies with the cosmic vibrations created in the ether
by the supreme Consciousness. The net effect was that they could virtually hear the
Consciousness ‘speak’ to them in a voice and tone that only they could understand
and decipher. It is much like the case of a radio receiver: only when the receiver is
tuned to the broadcasting station’s frequency do we hear the radio ‘speak’ to us. And
then when we have heard the radio ‘say’ something, we immediately become aware
of this bit of information that others aren’t even aware of.
What the first sage or seer heard, he transmitted it to his followers or disciples,
and they in turn passed it down the line to others just like when we hear some news
for the first time on the radio we tell others about it, and soon the news spreads.
In ancient times there was no method to keep a written record of what was heard
by the first sage or seer. The method of transmission was oral, from generation to
generation, from the ‘guru’ (the teacher) to the disciple (the student).
Such body of knowledge is called the ‘Veda’. The Veda encapsulates all the
knowledge that the creator deemed fit to pass down to the inhabitants of his creation
so that they can know what to and what not to do. Thus, the Vedas are the primary
and the most ancient body of knowledge on which the rest of the codes and laws
governing the conduct of the society were built.
Now, since the method of transmission of knowledge that was ‘first heard’ (Sruti)
was oral (instead of being written), the teacher had to rely on his memory and the
power of recollection. Therefore, the knowledge that was transmitted from the
‘hearer’ to the ‘listener’ was known as “Smriti”—simply because it was based on
memory and recollection.(^4) A similar idea of altruism (i.e. selfless concern for the welfare of others) is
expressed in Ram Charit Manas at two other places, viz. (i) Aranya Kand, Chaupai
line no. 8 that precedes Doha no. 31; and (ii) Uttar Kand, Chaupai line no. 14 that
precedes Doha no. 121.]
•‚ ∑§Á„U ø‹©U ‚’Á„U Á‚L§ ŸÊß ̧– ‚È◊Ÿ œŸÈ· ∑§⁄U ‚Á„Uà ‚„UÊß ̧H 3H
ø‹Ã ◊Ê⁄U •‚ NUŒÿ° Á’øÊ⁄UÊ – Á‚fl Á’⁄UÙœ œ ̋Èfl ◊⁄UŸÈ „U◊Ê⁄UÊH 4H
asa kahi calē'u sabahi siru nā'ī. sumana dhanuṣa kara sahita sahā'ī. 3.
calata māra asa hṛdayam̐ bicārā. siva birōdha dhruva maranu hamārā. 4.
Saying this (i.e. assuring the gods that inspite of the dangers involved in the mission
and its incredulity, he will still go ahead as it involves larger good of the community
of gods who were all his bretheren), Kaamdeo bowed before all of them to take his
leave, and departed from there on his mission. For help, he took along his bow and
arrows made of flowers^1. (3)
When “Maar” (Kaamdeo)^2 was on his way to accomplish his mission, he
thought to himself—‘By opposing Lord Shiva it is certain that I will die.’ (4)
[Note—^1 Refer: Ram Charit Manas, Baal Kand, Chaupai line no. 8 that precedes
Doha no. 83 and its accompanying note no. 2 where this concept of Kaamdeo holding
a bow and arrows made of flowers has been explained.
(^2) Refer: Ram Charit Manas, Baal Kand, Doha no. 83 where Kaamdeo is referred
to as ‘Maar’. The implication of this word, which literally means to kill or one who
kills, is explained as a note appended to this Doha.
A similar situation has arisen in Aranya Kand when Marich was forced by
the demon king Ravana to come along with him and disguise himself as a
golden deer so that Sita, the wife of Lord Ram, could be kidnapped. Marich