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Updated: May 6, 2025
Chief among these is the worship of a column known as the Linga, the emblem under which he is now most commonly adored. It is a phallic symbol though usually decent in appearance. The Vedas do not countenance this worship and it is not clear that it was even known to them. It is first enjoined in the Mahâbhârata and there only in two passages which appear to be late additions.
O son of Parikshit, this pleasant narration that giveth virtue and victory I am about to recite in its entirety: listen to it. The sage Krishna-Dwaipayana regularly rising for three years, composed this wonderful history called Mahabharata.
Without scruples of any kind, unite the two parties, O king. And it thou actest in this way, thou art sure to obtain good luck, O king. It was thus, O son of Gavalgani, that Vidura addressed me in words of both virtue and profit. And I did not accept this counsel, moved by affection for my son." The End of Sabha Parva A word of benediction, similar to 'Amen. The Mahabharata of
This erstwhile schoolmaster had discovered a way of keeping us quiet in the evenings. Every evening he would gather us round the cracked castor-oil lamp and read out to us stories from the Ramayana and Mahabharata. Some of the other servants would also come and join the audience.
And Agni too rejoiced in that he was free from the prospect of sin. "Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana." Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
Vedi-Vilagna madhya Vedi in this connection means a wasp and not, as explained by Mallinatha in his commentary of the Kumarasambhava, a sacrificial platform. I would remark in passing that many of the most poetic and striking adjectives in both the Raghu and the Kumarasambhava of Kalidasa are borrowed unblushingly from the Ramayana and the Mahabharata.
In the greatest of the ancient Hindu poems the sacred book of the Mahabharata there is a passage of exceptional beauty and tenderness, which records the reception of King Yudishthira at the gate of Paradise.
To him it is credited in Indian tradition; which ascribes the authorship of the Mahabharata to Vyasa, the reputed compiler of the Vedas; and this last is manifestly not to be taken literally; for it is certain that a great age elapsed between the Vedas and the Epics.
Sita, the heroine, Rama's bride, is the ideal of every good woman there; I suppose Shakespeare has created no truer or more beautiful figure. To the Mahabharata, the Ramayana stands perhaps as the higher Wordsworth to Milton; it belongs to the same great age, but to another day in it.
The SHRUTIS are the "directly heard" or "revealed" scriptures, the VEDAS. The SMRITIS or "remembered" lore was finally written down in a remote past as the world's longest epic poems, the MAHABHARATA and the RAMAYANA. PURANAS are literally "ancient" allegories; TANTRAS literally mean "rites" or "rituals"; these treatises convey profound truths under a veil of detailed symbolism.
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