|Titles/honours||Festival of Guru Purnima, is dedicated to him, and also known as Vyasa Purnima as it is the day, which is believed to be his birthday.|
Vyasa (Devanagari: व्यास, vyāsa) is a central and revered figure in most Hindu traditions. He is also sometimes called Veda Vyāsa (वेदव्यास, veda-vyāsa), (the one who classified the Vedas into four parts) or Krishna Dvaipāyana (referring to his complexion and birthplace). There are two different views regarding his birthplace. One of the views suggests that he was born in the island of Yamunā River. He is the author of the Mahabharata, as well as a character in it. He is considered to be the scribe of both the Vedas and Puranas. Vyasa is an incarnation of God Vishnu.12 Vyāsa is also considered to be one of the seven Chiranjivins (long lived, or immortals), who are still in existence according to general Hindu belief. Vyasa lived around 3000 BC,3 although most of the scholars cite that the period of Vyasa was between 1800 BC and 1500 B.C.4
- 1 In the Mahabharata
- 2 Veda Vyasa
- 3 Author of the Mahābhārata
- 4 In the Puranas
- 5 In Buddhism
- 6 In Sikhism
- 7 In the Arthashastra
- 8 Author of Brahma Sutra
- 9 Author of Yoga Bhashya
- 10 See also
- 11 Notes
- 12 References
- 13 External links
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Vyasa appears for the first time as the compiler of, and an important character, in the Mahābhārata. It is said that, he was the expansion of Lord Vishnu Himself who came in Dwaparyuga to make all the Vedic knowledge available in written form which was available in Sound form at that time. He was the son of Satyavati, daughter of the fisherman Dusharaj,7 and the wandering sage Parashara (who is accredited for being the author of the first Purana: Vishnu Purana). He was born on the meet of two rivers Seti and Madi. The place is named after him as Vedvyas, possibly the modern-day town of Damauli in the Tanahu district of Nepal. He was dark-complexioned and hence may be called by the name Krishna (black), and also the name Dwaipayana, meaning 'island-born'.
Vyasa was grandfather to the Kauravas and Pandavas. Their fathers, Dhritarashtra and Pandu, the sons of Vichitravirya by the royal family, were fathered by him. He had a third son, Vidura, by a serving maid Parishrami.
Hindus traditionally hold that Vyasa categorised the primordial single Veda into four. Hence he was called Veda Vyasa, or "Splitter of the Vedas," the splitting being a feat that allowed people to understand the divine knowledge of the Veda. The word vyasa means split, differentiate, or describe.
The Vishnu Purana has a theory about Vyasa.8 The Hindu view of the universe is that of a cyclic phenomenon that comes into existence and dissolves repeatedly. Each cycle is presided over by a number of Manus, one for each Manvantara, that has four ages, Yugas of declining virtues. The Dvapara Yuga is the third Yuga. The Vishnu Purana (Book 3, Ch 3) says:
In every third world age (Dvapara), Vishnu, in the person of Vyasa, in order to promote the good of mankind, divides the Veda, which is properly but one, into many portions. Observing the limited perseverance, energy, and application of mortals, he makes the Veda fourfold, to adapt it to their capacities; and the bodily form which he assumes, in order to effect that classification, is known by the name of Veda-vyasa. Of the different Vyasas in the present Manvantara and the branches which they have taught, you shall have an account. Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivasvata Manvantara... and consequently eight and twenty Vyasas have passed away; by whom, in the respective periods, the Veda has been divided into four. The first... distribution was made by Svayambhu (Brahma) himself; in the second, the arranger of the Veda (Vyasa) was Prajapati... (and so on up to twenty-eight).9
Vyasa is traditionally known as author of this epic and likewise features as an important character in it. His mother Satyavati later married the King Shantanu of Hastinapura, and had two sons Chitrāngada and Vichitravirya. Chittrangada died unmarried and Vichitravirya died without issue and hence their mother asked Vyasa to father the child through "niyoga" method. Niyoga method is fathering the child through transmission of energy to the female without physical touch.
Vyasa fathers the princes Dhritarashtra and Pandu by Ambika and Ambalika. Vyasa told them that they should come alone near him. First did Ambika, but because of shyness and fear she closed her eyes. Vyasa told Satyavati that this child would be blind. Later this child was named Dhritarāshtra. Thus Satyavati sent Ambālika and warned her that she should remain calm. But Ambālika's face became pale because of fear. Vyasa told her that child would suffer from anaemia, and he would not be fit enough to rule the kingdom. Later this child was known as Pāndu. Then Vyasa told Satyavati to send one of them again so that a healthy child can be born. This time Ambika and Ambālika sent a maid in the place of themselves. The maid was quite calm and composed, and she got a healthy child later named as Vidura. While these are his sons, another son Śuka, born of his wife, sage Jābāli's daughter Pinjalā (Vatikā),10 is considered his true spiritual heir. He makes occasional appearances in the story as a spiritual guide to the young princes.
In the first book of the Mahābhārata, it is described that Vyasa asked Ganesha to aid him in writing the text, however Ganesha imposed a condition that he would do so only if Vyasa narrated the story without pause. To which Vyasa then made a counter-condition that Ganesha must understand the verse before he transcribed it. Thus Vyasa narrated the entire Mahābhārata and all the Upanishads and the 18 Puranas, while Lord Ganesha wrote.
Vyasa's Jaya, the core of Mahābhārata is structured in the form of a dialogue between Dhritarashtra (the Kuru king and the father of the Kauravas, who opposed the Pāndavas in the Kurukshetra War) and Sanjaya, his adviser and chariot driver. Sanjaya narrates the particulars of Kurukshetra War, fought in eighteen days, chronologically. Dhritarāshtra at times asks a question and doubts, sometimes lamenting, knowing of the destruction caused by the war to his sons, friends and kinsmen.
Sanjaya, in the beginning, gives a description of the various continents of the Earth, numerous planets, and focuses on the Indian subcontinent. Large and elaborate lists are given, describing hundreds of kingdoms, tribes, provinces, cities, towns, villages, rivers, mountains, forests etc. of the (ancient) Indian subcontinent (Bhārata Varsha). Additionally, he gives descriptions of the military formations adopted by each side on each day, the death of individual heroes and the details of the war-races. Eighteen chapters of Vyasa's Jaya constitutes the Bhagavad Gita, a sacred text of the Hindus. Thus, Jaya deals with diverse subjects like geography, history, warfare, religion and morality.
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The final version of Vyasa's work is the Mahābhārata. It is structured as a narration by Ugrasrava Sauti, a professional story teller, to an assembly of rishis who, in the forest of Naimisha, had just attended the 12 year sacrifice known as Saunaka, also known as "Kulapati".
Within the Mahābhārata, there is a tradition in which Vyasa wishes to write down or inscribe his work:
- The Grandsire Brahma (creator of the universe) comes and tells Vyasa to get the help of Ganapati for his task. Ganapati writes down the stanzas recited by Vyasa from memory and thus the Mahābhārata is inscribed or written.
There is some evidence however that writing may have been known earlier based on archeological findings of styli in the Painted Grey Ware culture, dated between 1100 BC and 700 BC.111213 and archeological evidence of the Brahmi script being used from at least 600 BC.14
Within Buddhism Vyasa appears as Kanha-dipayana (the Pali version of his name) in two Jataka tales: the Kanha-dipayana Jataka and Ghata Jataka. Whilst the former in which he appears as the Bodhisattva has no relation to his tales from the Hindu works, his role in the latter one has parallels in an important event in the Mahabharata.
In the 16th book of the epic, Mausala Parva, the end of the Vrishnis, clansmen of Vyasa's namesake and Krishna is narrated. The epic says: One day, the Vrishni heroes .. saw Vishvamitra, Kanwa and Narada arrived at Dwaraka. Afflicted by the rod of chastisement wielded by the deities, those heroes, causing Samba to be disguised like a woman, approached those ascetics and said, ‘This one is the wife of Vabhru of immeasurable energy who is desirous of having a son. Ye Rishis, do you know for certain what this one will bring forth?Those ascetics, attempted to be thus deceived, said: ‘This heir of Vasudeva, by name Samba, will bring forth a fierce iron bolt for the destruction of the Vrishnis and the Andhakas.
The important Bhagavata Purana (book 11) too narrates the incident in a similar manner and names the sages as Visvāmitra, Asita, Kanva, Durvāsa, Bhrigu, Angirâ, Kashyapa, Vâmadeva, Atri, Vasishthha, along with Nârada and others - it does not explicitly include Vyasa in the list.
The Ghata Jataka has a different version: The Vrishnis, wishing to test Kanha-dipayana's powers of clairvoyance, played a practical joke on him. They tied a pillow to the belly of a young lad, and dressing him up as a woman, took him to the ascetic and asked when the baby would be born. The ascetic replied that on the seventh day the person before him would give birth to a knot of acacia wood which would destroy the race of Văásudeva. The youths thereupon fell on him and killed him, but his prophecy came true .
In Brahm Avtar composition present in Dasam Granth, Second Scripture of Sikhs, Guru Gobind Singh mentioned Rishi Vyas as avtar of Brahma.15 He is considered as fifth incarnation of Brahma. Guru Gobind Singh had written brief account of compositions of Rishi Vyas, which he wrote about great kings like King manu, King Prithu, king Bharath, KingJujat, King Ben, King mandata, King Dilip, King RaghuRaj and King Aj.1516
Arthashastra of Chanakya (Kautilya), Vyasa has an interesting entry. In chapter 6 of the first Department, it says;-
Whosoever is of reverse character, whoever has not his organs of sense under his control, will soon perish, though possessed of the whole earth bounded by the four quarters. For example: Bhoja, known also by the name, Dándakya, making a lascivious attempt on a Bráhman maiden, perished along with his kingdom and relations; so also Karála, the Vaideha... Vátápi in his attempt under the influence of overjoy to attack Agastya, as well as the corporation of the Vrishnis in their attempt against Dwaipáyan.
This reference matches the Jataka version in including Vyasa as the sage attacked by the Vrishnis, though Vyasa does not die here.
The Brahma Sutra is attributed to Badarayana — which makes him the proponent of the crest-jewel school of Hindu philosophy, i.e., Vedanta. Vyasa was conflated with Badarayana by Vaishnavas with the reason that the island on which Vyasa was born is said to have been covered by Badara (Indian jujube/Ber/Ziziphus mauritiana) trees. Although some modern historians suggest that these were two different personalities.
This text is a commentary on the Yoga Sutras of Patanjali. Vyasa is credited with this work also, though this is impossible, if Vyasa's immortality is not considered, as it is a later text[according to whom?].
- Bhagavata Purana 1.4.14: (dvāpare samanuprāpte tṛtīye yuga-paryaye jātaḥ parāśarād yogī vāsavyāḿ kalayā hareḥ)
- Mahābhārata 12.350.4-5, K.M. Ganguly full edition http://www.sacred-texts.com/hin/m12/m12c049.htm
- "Legacy of the Elder Gods" by M. Don Schorn, p.256
- Encyclopaedic Dictionary of Puranas - Volume 1 - Page 1409, by Swami Parmeshwaranand
- Awakening Indians to India. Chinmaya Mission. 2008. p. 167. ISBN 81-7597-434-6.
- Editors of Hinduism. What Is Hinduism?: Modern Adventures Into a Profound Global Faith. Himalayan Academy Publications. p. 230. ISBN 1-934145-00-9.
- According to legend, Vyasa was the son of the ascetic Parashara and the dasyu) Satyavati and grew up in forests, living with hermits who taught him the Vedas ,from the Encyclopædia Britannica
- Encyclopaedic Dictionary of Puranas - Volume 1 - Page 1408
- "Vishnu Purana". Retrieved 3.15.14.
- Skanda Purāṇa, Nāgara Khanda, ch. 147
- S. U. Deraniyagala. Early Man and the Rise of Civilisation in Sri Lanka: the Archaeological Evidence.
- N. R. Banerjee (1965). The Iron Age in India. New Delhi: Munshiram Manoharlal.
- F. Raymond Allchin, George Erdosy (1995). The Archaeology of Early Historic South Asia: Emergence of Cities and States. Cambridge University Press. ISBN 0-521-37695-5.
- T. S. Subramanian. Skeletons, script found at ancient burial site in Tamil Nadu. Institute for Oriental Study, Thane.
- Dasam Granth, Dr. SS Kapoor
- Line 8, Brahma Avtar, Dasam Granth
- Line 107, Vyas Avtar, Dasam Granth
- The Mahabharata of Krishna-Dwaipayana Vyasa, translated by Kisari Mohan Ganguli, published between 1883 and 1896
- The Arthashastra, translated by Shamasastry, 1915
- The Vishnu-Purana, translated by H. H. Wilson, 1840
- The Bhagavata-Purana, translated by A. C. Bhaktivedanta Swami Prabhupada, 1988 copyright Bhaktivedanta Book Trust
- The Jataka or Stories of the Buddha's Former Births, edited by E. B. Cowell, 1895
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- Srîmad Bhagavatam (Bhagavata Purana), The Story of the Fortunate One (complete)
- The Mahābhārata Ganguli translation, full text at sacred-texts.com
- Vedanta Sutras of Vyasa with Shankara Bhashya