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Vyasa (; , ) or Veda Vyasa (, ), also known as Krishna Dvaipayana Veda Vyasa (, Vedavyāsa), is a rishi (sage) with a prominent role in most Hindu traditions. He is traditionally regarded as the author of the epic Mahabharata, where he also plays a prominent role as a character. He is also regarded by the Hindu traditions to be the compiler of the of the Vedas into four texts, as well as the author of the eighteen Puranas and the Brahma Sutras.
Vyasa is regarded by many Hindus as a Avatar (, ) of Vishnu. He is one of the immortals called the , held by adherents to still be alive in the current age known as the Kali Yuga.
Vyasa is commonly known as "Veda Vyasa" ( , Vedavyāsa) as he divided the single, eternal Veda into four separate booksRigveda, Samaveda, Yajurveda and Atharvaveda. In the Mahabharata, Vyasa is also called Krishna, which refers to his dark complexion ( krishna), and as Dvaipāyana, as his birthplace was on an island (dvaipayana), Essays on the Mahābhārata, Arvind Sharma, Motilal Banarsidass Publisher, p. 205 He is also referred to as Vaishampayan (, Vaiṣampāyana).
The Vishnu Puraṇa elaborates on the role of Vyasa in the Hindu chronology. Encyclopaedic Dictionary of Puranas, Volume 1 (2001), page 1408 The Hindu view of the universe is that of a cyclic phenomenon that comes into existence and dissolves repeatedly. Each kalpa cycle is presided over by a number of Manus, one for each manvantara, and each manvantara has a number of Yuga Cycle, each with four yuga ages of declining virtues. The Dvapara Yuga is the third yuga. The Vishṇu Puraṇa (Book 3, Ch 3) says:
According to the Vishnu Purana, Aswatthama, the son of Drona, will become the next sage (Vyāsa) and will divide the Veda in 29th Yuga Cycle of 7th Manvantara. Vishnu Purana -Drauni or Asvathama as Next Vyasa Retrieved 2015-03-22
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 Pandu, 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 mother Satyavati. 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. Hence Vyāsa's authorship of the Mahābhārata is by way of biography of his own family including its adoptees. This was the struggle between his own ex officio grandsons. And it is in the wake of producing this purportedly historical, smriti Mahābhārata as well as 'compiling' the essential sruti scripture of the Vedas that 'Vyāsa' was added as epithet then eclipsed his two birth names, Krishṇa and Dvaipāyana, 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 the names for India through its current constitution.– "Official name: Republic of India.";
– "Official name: Republic of India; Bharat Ganarajya (Hindi)";
– "Official name: Republic of India; Bharat.";
– "Official name: English: Republic of India; Hindi:Bharat Ganarajya";
– "Official name: Republic of India";
– "Officially, Republic of India";
– "Official name: Republic of India";
– "India (Republic of India; Bharat Ganarajya)"
Vyāsa's Jaya (literally, "victory"), the core of the Mahābhārata, is a dialogue between Dhritarāshtra (the Kuru Kingdom king and the father of the Kauravas, who opposed the Pāṇḍavas in the Kurukshetra War) and Sanjaya, 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 the Mahābhārata. 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. In 1981, Larson stated that "a complete listing of Gita translations and a related secondary bibliography would be nearly endless". The Bhagavad Gita has been highly praised, not only by prominent Indians including Mahatma Gandhi and Sarvepalli Radhakrishnan, Modern Indian Interpreters of the Bhagavad Gita, by Robert Neil Minor, 1986, p. 161 but also by Aldous Huxley, Henry David Thoreau, J. Robert Oppenheimer, Ralph Waldo Emerson, Carl Jung, Hermann Hesse, and Bülent Ecevit.
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. He was named Krishna Dvaipayana, referring to his dark complexion.
Satyavati kept this incident a secret, not telling even King Shantanu whom she was married to later.
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, Dhritarashtra, 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 sent her maid to meet Vyasa. The duty-bound maid was calm and composed; she had a healthy child who was later named Vidura.
When the children of Vichitravirya grew up, Bhishma got them married to different women. Dhritarashtra 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.
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.
His influence extended to the broader political and social developments of the time. He played a decisive role in facilitating Draupadi 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 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.
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.
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.
Besides his heir, Vyasa had four other disciplesPaila, Jaimini, Vaishampayana and Sumantu. Each one of them was given the responsibility to spread one of the four Vedas. Paila was the made the incharge of Rigveda, Jaimini of the Samaveda, Vaishampayana of the Yajurveda and Sumantu of Atharvaveda.
Vyasa is believed to have lived on the banks of Ganga in modern-day Uttarakhand. The site was also the ritual home of the sage Vashishta, along with the Pandavas, the five brothers of the Mahabharata.
Vyāsa is also mentioned in the Śankara Digvijaya. He confronts Adi 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. (2025). 9788178233420, Sri Ramakrishna Math Chennai. ISBN 9788178233420
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