How did ved vyasa know about mahabharata

Sage in ancient India

For other uses, see Vyasa (disambiguation).

Vyasa (; Sanskrit: व्यास, lit.&#;'compiler, arranger', IAST: Vyāsa) or Veda Vyasa (Sanskrit: वेदव्यास, lit.&#;'the one who classified the Vedas', IAST: Vedavyāsa), also known as Krishna Dvaipayana (Sanskrit: कृष्णद्वैपायन, IAST: Kṛṣṇadvaipāyana), is a rishi (sage) with a prominent role in most Hindu traditions.

He is traditionally regarded as the author of the epic Mahābhārata, where he also plays a prominent role as a character. He is also regarded by the Hindu traditions to be the compiler of the mantras of the Vedas into four texts, as well as the author of the eighteen Purāṇas and the Brahma Sutras.

Vyasa is regarded by many Hindus as a partial incarnation (Sanskrit: अंशावतार, IAST: Aṃśāvatāra) of Vishnu. He is one of the immortals called the Chiranjivis, held by adherents to still be alive in the current age known as the Kali Yuga.

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 "Vedvyasa" (Sanskrit: वेदव्यास, Vedavyāsa) as he divided the single, eternal Veda into four separate books—Rigveda, Samaveda, Yajurveda and Atharvaveda.^[6] 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),^[8] He is also referred to as "Vaishampayan" (Sanskrit: वैशम्पायन, Vaiṣampāyana).

Swāmi Vivekānanda expresses the opinion that Vyāsa may not have been a single person but a lineage of sages who were content to simply develop the ideas without claiming credit, as they were free from desire for the results of their work, and hence attributed the authorship to Vyasa.^[9] He says that Vyasa being only a title, anyone who composed a new Purana was known by the name of Vyasa.^[10]

Divider of the Veda

Hindus traditionally hold that Vyasa subcategorized the primordial single Veda 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.

Biography examples for students: 'compiler, arranger', IAST: Vyāsa) or Veda Vyasa (Sanskrit: वेदव्यास, lit. 'the one who classified the Vedas', IAST: Vedavyāsa), also known as Krishna Dvaipayana (Sanskrit: कृष्णद्वैपायन, IAST: Kṛṣṇadvaipāyana), is a [2] rishi (sage) with a prominent role in most Hindu traditions.

The Vishnu Puraṇa elaborates on the role of Vyasa in the Hindu chronology.^[11] 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 cycles, each with four yuga ages of declining virtues.

The Dvapara Yuga is the third yuga. The Vishṇu 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).^[12]

According to the Vishṇu Purāṇa, Aśwatthāmā, the son of Droṇa, will become the next sage (Vyāsa) and will divide the Veda in 29th Mahā Yuga of 7th Manvantara.^[13]

Attributed texts

The Mahabharata

Main article: 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.^[14]

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 Pānḍu, 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.^[15] 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.^[16] And it is in the wake of producing this purportedly historical, smritiMahābhārata 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.^[17][18]

Vyāsa's Jaya (literally, "victory"), the core of the Mahābhārata, is a dialogue between Dhritarāshtra (the Kuru 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 of book 6 of the Mahābhārata.^[19] 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.^[20] In , Larson stated that "a complete listing of Gita translations and a related secondary bibliography would be nearly endless".^[21] The Bhagavad Gita has been highly praised, not only by prominent Indians including Mahatma Gandhi and Sarvepalli Radhakrishnan,^[22] but also by Aldous Huxley, Henry David Thoreau, J.

Robert Oppenheimer,Ralph Waldo Emerson, Carl Jung, Herman Hesse,^[24][25] and Bülent Ecevit.^[26]

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 , verses of Vyāsa's work Mahābhārata is told by Vaiṣampāyana to Janmejaya.

It is structured as a narration by Ugrasrava surnamed Sauti, a professional storyteller, to an assembly of rishis who, in the forest of Naimisha, had just attended the year sacrifice known as Ṣaunaka, surnamed Kulapati. At , verses, the Mahābhārata is the longest epic poem ever written.^{[citation needed]}

Puranas

Main article: Puranas

Vyasa is also credited with the writing of the eighteen major Purāṇas, which are works of Indian literature that cover an encyclopedic range of topics covering various scriptures.^[27]

Brahma Sutras

Main article: Brahma Sutras

The Brahma Sutras, one of the foundational texts of Vedanta, is written by Bādarāyaṇa also called Veda Vyasa,^[28] "one who arranges".^[28][29]

In the Mahabharata

Birth

During her early years, Satyavati was the daughter of a fisherman, belonging to a clan that used to ferry people across the river.

She used to help her father in this task. One day, she helped Parāṣara to cross the river Yamuna. He was enchanted by her beauty and wanted an heir from her. Initially, Satyavati did not agree, saying that if others would see them, then her purity would be questioned. Parashara created a secret place in the bushes of a nearby island and a blanket of thick fog.

She conceived and immediately gave birth to a son.^[6] Parāṣara named him Krishna Dvaipāyana, referring to his dark complexion and birthplace.^[30] Dvaipāyana became an adult and promised his mother that he would come to her when needed. Parashara restored Satyavati's virginity, gifted her an enchanting smell and left with his son.

Satyavati kept this incident a secret, not telling even King Shantanu whom she was married to later.^[6][31]

Niyoga and birth of Vichitravirya's sons

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.^[32] By this time, Vyasa had compiled the Vedas.

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 sent her maid to meet Vyasa. The duty-bound maid was calm and composed; she had a healthy child who was later named Vidura.^[6]

Connection with the Pandavas and Kauravas

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, babies were born. Meanwhile, Pāṇḍu's wives, Kunti and Mādri, had three and two sons respectively.^[6]

While everybody rejoiced at the news of the birth of the Paṇḍavas and Kauravas, misery took place in the forest.

Pandu, who was cursed, died because of his attempt to make love with Madri. Kunti and the Paṇḍavas returned to Hastināpura. 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]

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).^[34] Other texts including the Devi Bhagavata Purana also narrate the birth of Shuka but with drastic differences.

Vyasa wife

Who wrote mahabharata

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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, 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.^[35]

Vyasa is believed to have lived on the banks of Gangā in modern-day Uttarākhaṇd.

The site was also the ritual home of the sage Vashishta, along with the Pāṇḍavas, the five brothers of the Mahābhārata.^[36]

Vyāsa is also mentioned in the Śankara Digvijaya. He confronts Ādi 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.

Veda vyas biography definition in hindi

Vyasa is perhaps the greatest sage in the history of Hindu religion. Parashara was one of the supreme authorities on astrology and his book Parashara Hora is a textbook on astrology even in the modern age. He has also written a scripture known as Parashara Smriti which is held in such high esteem that it is quoted even by modern scholars on sociology and ethics. On that eventful day, Parashara was traveling in a boat and he spoke to the boatman about the nearing of that auspicious time. The boatman had a daughter who was awaiting marriage.

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.^[37]

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.^[38][39]

In Sikhism

In Brahm Avtar, one of the compositions in Dasam Granth, Guru Gobind Singh mentions Rishi Vyas as an avatar of Brahma.^[40] 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^[40][41]—and attributed to him the store of Vedic learning.^[42]

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

Notes

References