Vyasa
Maharshi Vyasa | |
|---|---|
Vedavyasa | |
| Personal life | |
| Spouse | Vatikā[1] |
| Children | Shuka (son)
Niyoga
Parishrami ) |
| Parent | |
| Known for | |
| Relatives | Maternal Half-Brothers |
| Honours | Festival of Guru Purnima, also known as the Vyasa Purnima, is dedicated to him |
| Religious life | |
| Religion | Hinduism |
| Institute | Vyasa Peetha |
| Religious career | |
| Part of a series on |
| Hinduism |
|---|
 |
Vyasa (
Vyasa is regarded by many Hindus as a
Name
"Vyasa" (Vyāsa) means "compiler," "arranger[3][4] and also means "separation", or, "division."[3] Other meanings are "split", "differentiate", or, "describe." It is also a title, given to "a holy sage or a pious learned man," and applied to "persons distinguished for their writings."[5]
Vyasa is commonly known as "Vedavyasa" (
Veda Vyasa is actually a title, which is given to each sage who categorizes the Vedas into four parts in the beginning of Kali Yuga. Earlier, Krishna Dvaipayana's father, Parashara had categorized the vedas in the 26th Chaturyuga. In this chaturyuga, Krishna or Vishnu himself descends onto the Earth to categorize the Vedas as Krishna Dvaipayana.
Divider of the Veda
Hindus traditionally hold that Vyasa subcategorized the primordial single
The Vishnu Puraṇa elaborates on the role of Vyasa in the Hindu chronology.
In every third world age (Dvāpara), Vishnu, in the person of Vyāsa, 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 Vedavyāsa. Of the different Vyāsas 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 Vyāsa's have passed away; by whom, in the respective periods, the Veda has been divided into four. The first... distribution was made by Svayambhū (Brahmā) himself; in the second, the arranger of the Veda (Vyasa) was Prajāpati [...] (and so on up to twenty-eight).[10]
According to the
Attributed texts
The Mahabharata
Vyāsa is traditionally regarded as the chronicler of this epic and also features as an important character in Mahābhārata. The first section of the Mahābhārata states that Gaṇesha wrote the text to Vyasa's dictation,[a] but this is regarded by scholars as a later interpolation to the epic and this part of the story is also excluded in the "Critical Edition" of the Mahābhārata.[12]
The five Paṇḍava brothers of the junior line of the Kuru royal house being the ultimate victors, thus India's cultural heroes, Vyāsa's relationship with the winners in this kinship war of cousin against cousin is as chronicler who sired the father of the victors. These five protagonists are the surrogate sons of
Vyāsa's Jaya (literally, "victory"), the core of the Mahābhārata, is a dialogue between Dhritarāshtra (the
The Bhagavad Gita is contained in the Bhishma Parva, which comprises chapters 23-40 of book 6 of the Mahābhārata.[17] The Gita, dated to the second half of the first millennium BCE, in its own right is one of the most influential philosophico-religious dialogues, producing numerous commentaries and a global audience. Like the "Jaya", it is also a dialogue, in which Paṇḍava Prince Arjuna's hesitation to attack his cousins is counseled from 'the perspective of the gods' by his charioteer, revealed to be an avatar of Vishnu.[18] In 1981, Larson stated that "a complete listing of Gita translations and a related secondary bibliography would be nearly endless".[19] The Bhagavad Gita has been highly praised, not only by prominent Indians including Mahatma Gandhi and Sarvepalli Radhakrishnan,[20] but also by Aldous Huxley, Henry David Thoreau, J. Robert Oppenheimer,[21] Ralph Waldo Emerson, Carl Jung, Hermann Hesse,[22][23] and Bülent Ecevit.[24]
In the Mahābhārata, 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 Vyāsa's Jaya constitute the Bhagavad Gita, a sacred text in Hinduism. The Jaya deals with diverse subjects, such as geography, history, warfare, religion and morality.[citation needed]
The 100,000 verses of Vyāsa's work
Puranas
Vyasa is also credited with the writing of the eighteen major
Brahma Sutras
The
Role in the Mahabharata
Birth
According to the Mahabharata, Vyasa's mother,
Following this, Parasara performed his ablutions in the Yamuna and departed. Satyavati’s pregnancy was completed instantly, and she gave birth to a radiant and handsome boy on the island. As soon as he was born, the child matured into an ascetic form, exuding spiritual radiance. He reassured his mother that she need not worry about him and that he was leaving to undertake penance. He further promised that whenever she faced difficulties, she only needed to think of him, and he would appear by her side. Having said this, he departed, embarking on the path of a hermit.[6] He was named Krishna Dvaipayana, referring to his dark complexion.[28]
Satyavati kept this incident a secret, not telling even King Shantanu whom she was married to later.[6][29]
Continuing the Kuru Dynasty
Shantanu and Satyavati had two sons, named Chitrāngada and Vichitravirya. Both of them died early without leaving an heir, but Vichitravirya had two wives – Ambika and Ambalika. A widowed Satyavati initially asked her stepson, Bhishma, to marry both the queens, but he refused, citing his vow of celibacy. Satyavati revealed her secret past and requested him to bring her firstborn to impregnate the widows under a tradition called Niyoga.[30]
Sage Vyasa was unkempt because of months of meditation in the forest. Hence upon seeing him, Ambika who was rather scared shut her eyes, resulting in their child,
When the children of Vichitravirya grew up, Bhishma got them married to different women. Dhritarāshtra was married to Gāndhāri, princess of Gandhara. Pandu married Kunti and Madri. Pāṇḍu left the kingdom, leaving Dhritarashtra as the acting king. Gāndhāri, during her adolescence, received a boon to have a hundred children but her pregnancy was taking a long period of time. After two years of pregnancy, Gandhari aborted her developing fetus, giving birth to a hard mass that looked like an iron ball. Vyasa came to the kingdom and using his knowledge, he asked to divide the mass into one hundred and one pieces and put them into pots for incubation. After a year, 101 babies were born. Meanwhile, Pāṇḍu's wives, Kunti and Mādri, had three and two sons respectively.[6]
After the death of Pandu, he consoled Kunti and the young Pandavas, providing them with counsel in their time of bereavement. Vyāsa, feeling sorrow for his mother's fate, asked her to leave the kingdom and come with him to live a peaceful life. Satyavati, along with her two daughters-in-law, went to the forest.[6]
Influence on the political affairs of the Kuru Kingdom
Vyasa stands as a pivotal figure in the Mahabharata, serving as the spiritual and moral guide for both the
His influence extended to the broader political and social developments of the time. He played a decisive role in facilitating Draupadi’s marriage to the five Pandavas, thereby shaping an alliance that had significant implications in the unfolding events. His wisdom was frequently sought in matters of governance, and he was a regular presence in Yudhishthira’s court. Under his guidance, the Pandavas undertook regional conquests, expanding their influence. Vyasa also played a central role in the Rajasuya sacrifice performed by Yudhishthira, overseeing its arrangements and predicting the future course of events. Upon the conclusion of the ceremony, he performed the anointment of Yudhishthira.[6]
As hostilities between the Kauravas and the Pandavas escalated, Vyasa made multiple attempts to prevent conflict. He advised Dhritarashtra to restrain Duryodhana from unjust actions, warning of the potential consequences. During the Pandavas’ exile, he visited them in the forest and imparted teachings to Yudhishthira on various philosophical and strategic matters. Prior to the Kurukshetra war, he granted Sanjaya divine vision, enabling him to narrate the battle’s progress to Dhritarashtra. During the war, he provided guidance and consolation to Yudhishthira and Arjuna, both of whom were deeply affected by the destruction around them.[6]
Following the war, Vyasa continued to be actively involved in the political and moral reconstruction of the kingdom. He intervened to prevent Gandhari from cursing the Pandavas in her grief and provided counsel to Yudhishthira on governance and statecraft. When Yudhishthira, overwhelmed by remorse, considered renouncing his throne, Vyasa dissuaded him, urging him to fulfill his responsibilities. He played a crucial role in post-war reconciliation, using his spiritual power to bring forth the spirits of those who had perished, allowing Dhritarashtra and others to witness them. He also guided the widows of fallen warriors, instructing them on traditional rites.[6]
Other accounts
Vyāsa had a son named Shuka, who was his spiritual successor and heir.[b] As per Skanda Purana, Vyasa married Vatikā, alias Pinjalā, who was the daughter of a sage named Jābāli. It is described that Vyasa's union with her produced his heir, who repeated everything that he heard, thus receiving the name Shuka (lit. Parrot).[1][31][32] Other texts including the Devi Bhagavata Purana also narrate the birth of Shuka but with drastic differences. Vyasa was desiring an heir, when an apsara (celestial damsel) named Ghritachi flew in front of him in the form of a beautiful parrot, causing him sexual arousal. He discharges his semen, which falls on some sticks and a son develops. This time, he was named Shuka because of the role of the celestial parrot.[6] Shuka appears occasionally in the story as a spiritual guide to the young Kuru princes.
Besides his heir, Vyasa had four other disciples—Paila,
Vyasa is believed to have lived on the banks of
Vyāsa is also mentioned in the
Festival
The festival of Guru Purnima is dedicated to Vyasa. It is also known as Vyasa Purnima, the day believed to be both of his birth and when he divided the Vedas.[36][37]
In Sikhism
In Brahm Avtar, one of the compositions in Dasam Granth, Guru Gobind Singh mentions Rishi Vyas as an avatar of Brahma.[38] He is considered the fifth incarnation of Brahma. Guru Gobind Singh wrote a brief account of Rishi Vyas's compositions about great kings—Manu, Prithu, Bharath, Jujat, Ben, Mandata, Dilip, Raghu Raj and Aj[38][39]—and attributed to him the store of Vedic learning.[40]
Sapta Chiranjivi Stotram
The Sapta Chiranjivi Stotram states that the remembrance of the eight immortals (Ashwatthama, Mahabali, Vyasa, Hanuman, Vibhishana, Kripa, Parashurama, and Markandeya) offers one freedom from ailments and longevity.[citation needed]
See also
- Chiranjivi
- Guru Gita
- Gnana Saraswati Temple, Basar
- Parashara
- Vedic mythology
Notes
- ^ It is believed that Vyasa asks Ganesha to assist him in writing the text. Ganesha imposes a precondition that he would do so only if Vyasa would narrate the story without a pause. Vyasa set a counter-condition that Ganesha understands the verses first before transcribing them. Thus Vyasa narrated the entire Mahābhārata.
- ^ Later, Vyasa became the surrogate father of Kuru princes — Pandu and Dhritrashtra.
References
- ^ a b Dalal 2019.
- ^ Sullivan 1999, p. 1.
- ^ a b Sanskrit Dictionary for Spoken Sanskrit, Vyasa
- ^ Gopal, Madan (1990). K.S. Gautam (ed.). India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 158.
- ^ Gopal, Madan (1990). K.S. Gautam (ed.). India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 129.
- ^ ISBN 0-8426-0822-2.
- ^ a b c Sullivan 1999, p. 2.
- ^ Essays on the Mahābhārata, Arvind Sharma, Motilal Banarsidass Publisher, p. 205
- ^ Encyclopaedic Dictionary of Puranas, Volume 1 (2001), page 1408
- ^ "Vishnu Purana". Retrieved 15 March 2014.
- ^ Vishnu Purana -Drauni or Asvathama as Next Vyasa Retrieved 2015-03-22
- ^ Mahābhārata, Vol. 1, Part 2. Critical edition, p. 884.
- PMID 27186562.
- ^ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
- ^ Clémentin-Ojha, Catherine (2014). "'India, that is Bharat…': One Country, Two Names". South Asia Multidisciplinary Academic Journal. 10.
- ISBN 978-1-4522-9937-2"India (Republic of India; Bharat Ganarajya)"
- ^ "Mahabharata". World History Encyclopedia. Retrieved 1 April 2022.
- ^ "Bhagavadgita | Definition, Contents, & Significance | Britannica". www.britannica.com. Retrieved 27 December 2022.
- JSTOR 1398797
- ^ Modern Indian Interpreters of the Bhagavad Gita, by Robert Neil Minor, 1986, p. 161
- ^ Hijiya 2000.
- ^ Pandit 2005, p. 27
- ^ Hume 1959, p. 29
- ^ "The Telegraph – Calcutta: Opinion". The Telegraph. Kolkota. Archived from the original on 23 November 2002.
- ISBN 978-0-415-17281-3.
- ^ a b Radhakrishna, Sarvepalli (1960). Brahma Sutra, The Philosophy of Spiritual Life. p. 22 with footnote 3 and 4.
- ^ The Yoga Sutras of Patanjali. Edwin F. Bryant 2009 page xl
- ^ Monier-Williams, Sir Monier (1875). Indian Wisdom, Or, Examples of the Religious, Philosophical, and Ethical Doctrines of the Hindūs: With a Brief History of the Chief Departments of Sanskṛit Literature, and Some Account of the Past and Present Condition of India, Moral and Intellectual. Wm. H. Allen & Company.
- ISBN 9788184752779.
- ISBN 9788185616803.
- ^ Pattanaik 2000.
- ^ Skanda Purāṇa, Nāgara Khanda, ch. 147
- ISBN 978-81-208-3874-1.
- JSTOR 3814692.
- ISBN 8178233428.
- ]
- ISBN 978-1-934145-00-5.
- ^ a b Dasam Granth, Dr. SS Kapoor
- ^ Line 8, Brahma Avtar, Dasam Granth
- ^ Line 107, Vyas Avtar, Dasam Granth
Sources
- Dalal, Roshen (6 January 2019). The 108 Upanishads: An Introduction. Penguin Random House India Private Limited. ISBN 978-93-5305-377-2.
- Maas, Philipp A. (2006), Samādhipāda. Das erste Kapitel des Pātañjalayogaśāstra zum ersten Mal kritisch ediert. (Samādhipāda. The First Chapter of the Pātañjalayogaśās-tra for the First Time Critically Edited)., Aachen: Shaker
- Pattanaik, Devdutt (1 September 2000). The Goddess in India: The Five Faces of the Eternal Feminine. Simon and Schuster. ISBN 978-1-59477-537-6.
- Sullivan, Bruce M. (1999). Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata. Motilal Banarsidass Publ. ISBN 978-81-208-1676-3.
Further reading
- 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 Bhaktivedanta Book Trust
- The Jataka or Stories of the Buddha's Former Births, edited by E. B. Cowell, 1895
External links
Quotations related to Vyasa at Wikiquote
Media related to Vyasa at Wikimedia Commons
Works by or about Vyasa at Wikisource- The Mahābhārata – Ganguli translation, full text at sacred-texts.com
| Traditional author and narrators | ||
|---|---|---|
| Kingdoms and tribes | ||
| Events | ||
Pandavas | ||
| Pandava Alliance | ||
Kauravas |
| |
| Kaurava Alliance | ||
| Remaining Kuru Family | ||
| Other important | ||
- Avatars
- Kingdoms
- Vedic era
- Epic-Puranic chronology
- Harivamsha
- Nalopakhyana
- Ramopakhyana
- Sarasvati River
| Dashavatara (for example)1 |  | |
|---|---|---|
| Other avatars | ||
1 The list of the "ten avatars" varies regionally. Two substitutions[clarification needed] involve Balarama, Krishna, and Buddha. Krishna is almost always included; in exceptions, he is considered the source of all avatars. | ||
