Vyasa (/ˈvjɑːsə/;Sanskrit:व्यास,lit. 'compiler, arranger',IAST:Vyāsa) is arishi (sage) with a prominent role in most Hindu traditions. He is also known asVeda Vyasa (Sanskrit:वेदव्यास,lit. 'the one who classified theVedas',IAST:Vedavyāsa) orKrishna Dvaipayana (Sanskrit:कृष्णद्वैपायन,IAST:Kṛṣṇadvaipāyana). Traditionally regarded as the author of the epicMahābhārata, Vyasa also plays a prominent role as a character. He is also regarded by the Hindu traditions to be the compiler of themantras of theVedas into four texts, as well as the author of the eighteenPurāṇas and theBrahma Sutras.
Vyasa is regarded by many Hindus as apartial incarnation (Sanskrit:अंशावतार,IAST:Aṃśāvatāra) ofVishnu. He is one of the immortals called theChiranjivis, held by adherents to still be alive in the current age known as theKali Yuga.
"Vyasa" (Vyāsa) means "compiler" or "arranger[2][3] and also "separation" or "division."[2] Other meanings include "split," "differentiate," or "describe." It is also a title, given to "a holy sage or a pious learned man," and is applied to "persons distinguished for their writings."[4]
Vyasa is commonly known as "Veda Vyasa" (Sanskrit:वेदव्यास, Vedavyāsa) as he divided the single, eternalVeda into four separate books—Rigveda,Samaveda,Yajurveda andAtharvaveda.[5][6] In the Mahabharata, Vyasa is also calledKrishna, which refers to his dark complexion (krishna), and asDvaipāyana, as his birthplace was on an island (dvaipayana).[7]
Hindus traditionally hold that Vyasa subcategorized the primordial singleVeda to produce four parts as a canonical collection. 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.
TheVishnu Puraṇa elaborates on the role of Vyasa in the Hindu chronology.[8] The Hindu view of the universe is that of a cyclic phenomenon that comes into existence and dissolves repeatedly. Eachkalpa cycle is presided over by a number ofManus, one for eachmanvantara, and eachmanvantara has a number ofyuga cycles, each with fouryuga ages of declining virtues. TheDvapara Yuga is the thirdyuga. TheVishṇu Puraṇa (Book 3, Ch 3) says:
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).[9]
Vyasa narrating theMahabharata toGanesha, his scribe -Angkor WatPainting depicting Vyasa and the king Janamejaya.
Vyāsa is regarded as the author of the Mahabharata, a major epic of Hindu literature.[11] The first section of the Mahābhārata states thatGaṇesha 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 ofPānḍu, sired by various gods on behalf of this Kuru king whom Vyāsa himself fathered 'under Niyoga practice' in place of an elder brother who died heirless, at the behest of his motherSatyavati. Vyāsa also sired the father of the vanquished, he was certainly the surgeon who put the hundred brothers of antagonist cousins into incubation, and as they are only said to be sired by a boon he conferred on their mother, there's some possibility that he is also their biological sire himself.[13] Hence Vyāsa's authorship of theMahābhārata is by way of biography of his own family including its adoptees. This was the struggle between his own ex officio grandsons.[14] And it is in the wake of producing this purportedly historical,smritiMahābhārata as well as 'compiling' the essentialsruti scripture of the Vedas that 'Vyāsa' was added as epithet then eclipsed his two birth names,Krishṇa andDvaipāyana, while his smiriti creation became a canon whose territorial name, drawing on either one or two legendary ruler's personal names, included in the saga's text, still underlies modern Sanskrit-to-Hindi official form, Bhārata Gaṇarājya, in thenames for India through its current constitution.[15][16]
Vyāsa'sJaya (literally, "victory"), the core of theMahābhārata, is a dialogue between Dhritarāshtra (theKuru king and the father of the Kauravas, who opposed thePāṇḍavas in theKurukshetra War) andSanjaya, his adviser and charioteer. Sanjaya narrates the particulars of the Kurukshetra War, fought in eighteen days, chronologically. Dhritarashtra at times asks questions and expresses doubts, sometimes lamenting, fearing the destruction the war would bring on his family, friends and kin.
The Bhagavad Gita is contained in the Bhishma Parva, which comprises chapters 23-40 of book 6 of theMahābhārata.[17] TheGita, 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 includingMahatma Gandhi andSarvepalli Radhakrishnan,[20] but also byAldous Huxley,Henry David Thoreau,J. Robert Oppenheimer,[21]Ralph Waldo Emerson,Carl Jung,Hermann Hesse,[22][23] andBülent Ecevit.[24]
Vyasa is also credited with the writing of the eighteen majorPurāṇas,[6] which are works of Indian literature that cover an encyclopedic range of topics covering various scriptures.[25]
According to the Mahabharata, Vyasa's mother,Satyavati, was raised as the daughter of a fisherman, belonging to a clan that used to ferry people across the riverYamuna. She used to help her father in this task. It was during one such ferrying that she encountered the sageParasara. As he boarded her boat, he was captivated by her beauty. Overcome with desire, he approached her, but she, recognizing his intent, humbly pleaded to preserve her chastity. However, Parasara used his divine powers to create an artificial fog around the boat and transformed her natural scent into the fragrance of musk. He also conjured an island in the middle of the river, where he consummated his union with her. After this, he assured her that she would remain a virgin despite giving birth. He prophesied that the son born to her would be an extraordinary being—a partial incarnation ofVishnu, a man of immense wisdom, and a revered teacher who would divide theVedas and be honored across the three worlds.[5]
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.[5] He was named Krishna Dvaipayana, referring to his dark complexion.[28]
Satyavati kept this incident a secret, not telling even KingShantanu whom she was married to later.[5][29]
Shantanu and Satyavati had two sons, namedChitrāngada andVichitravirya. Both of them died early without leaving an heir, but Vichitravirya had two wives –Ambika andAmbalika. 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 calledNiyoga.[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,Dhritarāshtra, being born blind. The other queen, Ambalika, turned pale upon meeting Vyasa, which resulted in their child,Pandu, being born pale. Alarmed, Satyavati requested that Vyasa meet Ambika again and grant her another son. Ambika instead senther maid to meet Vyasa. The duty-bound maid was calm and composed; she had a healthy child who was later namedVidura.[5]
When the children of Sage Vysa and step-sons of Vichitravirya grew up,Bhishma got them married to different women.Dhritarāshtra was married toGāndhāri, princess of Gandhara.Pandu marriedKunti andMadri. 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.[5]
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.[5]
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 theKauravas and thePandavas. While his primary residence remained his hermitage, his influence extended deeply into the affairs ofHastinapura (capital ofKuru kingdom). He was actively engaged in shaping events, offering counsel and intervention at crucial moments.[5]
His influence extended to the broader political and social developments of the time. He played a decisive role in facilitatingDraupadi'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 inYudhishthira's court. Under his guidance, the Pandavas undertook regional conquests, expanding their influence. Vyasa also played a central role in theRajasuya 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.[5]
As hostilities between the Kauravas and the Pandavas escalated, Vyasa made multiple attempts to prevent conflict. He advisedDhritarashtra to restrainDuryodhana 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 grantedSanjaya divine vision, enabling him to narrate the battle's progress to Dhritarashtra. During the war, he provided guidance and consolation to Yudhishthira andArjuna, both of whom were deeply affected by the destruction around them.[5]
Following the war, Vyasa continued to be actively involved in the political and moral reconstruction of the kingdom. He intervened to preventGandhari 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.[5]
Vyāsa had a son namedShuka, who was his spiritual successor and heir.[b] According to theSkanda Purana, Vyasa married Vatikā, also known as 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 theDevi Bhagavata Purana, also narrate the birth of Shuka but with drastic differences. In one account, Vyasa, who desired an heir, was aroused when anapsara (celestial nymph) named Ghritachi flew in front of him in the form of a beautiful parrot. He semen fell on some sticks and a son developed. In this version as well, he was named Shuka due to the role of a parrot.[5] Shuka appears occasionally in the story as a spiritual guide to the young Kuru princes.
Aside from his son, Vyasa had four other disciples—Paila,Jaimini,Vaishampayana and Sumantu.[6] Each one of them was given the responsibility to spread one of the four Vedas. Paila was assigned theRigveda, Jaimini theSamaveda, Vaishampayana theYajurveda and Sumantu theAtharvaveda.[33]
Vyasa is believed to have lived on the banks ofGangā in modern-dayUttarākhaṇd. The site was also considered the ritual home of the sageVashishta, and later of thePāṇḍavas, the five brothers of theMahābhārata.[34]
Vyāsa is also mentioned in theŚankara Digvijaya. He confrontsĀdi Shankara, who has written a commentary on the Brahma-Sutras, in the form of an old Brahmana, and asks for an explanation of the first Sutra. This develops into a debate between Shankara and Vyāsa which lasts for eight days. Recognizing the old Brahmana to be Vyāsa, Shankara makes obeisance and sings a hymn in his praise. Thereupon, Vyasa inspects and approves Shankara's commentary on the Brahma-Sutras. Adi Shankara, who was supposed to die at the end of his sixteenth year, expresses his desire to leave his body in the presence of Vyāsa. Vyāsa dissuades him and blesses him so that he may live for another sixteen years to complete his work.[35]
The festival ofGuru Purnima is dedicated to Vyasa. It is also known asVyasa Purnima, the day believed to be both of his birth and when he divided the Vedas.[36][37]
InBrahm Avtar (1698 CE), one of the compositions inDasam Granth,Guru Gobind Singh mentions Rishi Vyas as an avatar ofBrahma.[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]
^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 entireMahābhārata.
^Later, Vyasa became the surrogate father of Kuru princes — Pandu and Dhritrashtra.
^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.
^Gerald James Larson (1981), "The Song Celestial: Two centuries of the Bhagavad Gita in English",Philosophy East and West,31 (4), University of Hawai'i Press:513–40,doi:10.2307/1398797,JSTOR1398797
^Modern Indian Interpreters of the Bhagavad Gita, by Robert Neil Minor, 1986, p. 161
^Strauss, Sarah (2002). "The Master's Narrative: Swami Sivananda and the Transnational Production of Yoga".Journal of Folklore Research.23 (2/3). Indiana University Press: 221.JSTOR3814692.
^Vidyaranya, Madhava (2005).Sankara Digvijaya The Traditional life of Sri Sankaracharya. Sri Ramakrishna Math Chennai. p. 70.ISBN8178233428.
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{{citation}}: CS1 maint: publisher location (link)
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.
