Tag: Maharshi Veda Vyasa

Maharshi Veda Vyasa / Apaantharatha / Krishna Dwaipayana

Vyasa is not an individual. He is the conglomeration of knowledge and wisdom of various preceptors. The history of Vyasa is the history of India. Through this mankind can adequately plan for its future. There had been many stalwarts in the prolonged history of India; who interpreted the visionary ideals of man’s life.

There have been numerous significant people who translated man’s entity into understandable terms. Among them, Badarayana Vyasa the son of Parasara; is pivotal. In a way, he is the first too! The cultural, literary and spiritual treasure accumulated by Vyasa for the Indian nation is invaluable, indispensable and remains indestructible for generations.

Veda Vyasa is the cornerstone of Indian national culture and Indian sense of perception. Variously termed cultures like the Aryan, Vedic, Hindu and Indian – those that we talk about and read today have indeed been concretised by Vyasa; who further provided a future and gigantic significance to them. He is the one who is a trendsetter and the primary preceptor; who needs to be remembered early every morning.

He is an immovably well-balanced person; extremely ingenious; relentless learner; with an unblemished history; luminescent scholar; great poet; knower of the past, present and future; philosopher; follower of dharma; well-versed in sastras; adept manager; respected by the entire universe; and exceptional scholar. In the name of dharma he taught the Indian nation the importance of the best social system for humans.

Through his immense literary works Vyasa, an individual of a sacred character, preached to Indians the path of dharma and the regulations involved therein and also the legal details. He made a significant contribution towards improving man’s perception towards rationalised views on dharma, life, God, devotion, world, after world, theism and atheism.

There is no cultural life or literary history without the mention of Vyasa. This is the truth that even foreigners have not failed to acknowledge.

Incarnations

Vyasa was a man of epics; well-balanced and a scientific author. The epics mention that he is the son of Srimannarayana. It only means that individuals who possess superior qualities, beyond the mundane; are attributed divinity and regarded as the incarnation of the Almighty.

In the hierarchy among the incarnations, Parasurama is considered the sixteenth incarnation. Vyasa, seventeenth. Sri Rama and Sri Krishna, eighteenth and nineteenth, respectively.

Original Name – Apaantharatha

The original name of Vyasa was ‘Apaantharatha’. Vyasa was the title given to him by Narayana. Obeying the orders of the Almighty, he takes birth in all aeons; bearing the responsibility of Vedic knowledge and its safety. The present Vyasa is the son of Vasishta’s grandson, Parasara. (Vasishta’s eldest son was Sakthi.

Sakthi’s wife was Adrusyanthi. Parasara was their son. Vyasa was Parasara’s son through Satyavathi.) He built an ashram in the forest of Badarika, on the shores of river Saraswati; and practised meditation extraordinarily. He is popular as Dwaipayana, Krishna Dwaipayana, Badarayana, Paaraasarya, Saatyavateya.

Born on an Island, hence Dwaipayana

The meaning of ‘Apaantharatha’ means ‘one who dispels the darkness of ignorance’. As he was born on an island he is called ‘Dwaipayana’; as he was dark in complexion he is known as Krishnamuni or Krishna Dwaipayana; as he aids in increasing knowledge through his literary pursuits, he is called Vyasa; and as he brought the Vedas into prominence, he is popular as Veda Vyasa.

Shores of River Kalindi

Vyasa was born as Satyavathi’s son close to the shores of river Kalindi. Right from his youth he served all the rishis who lived on the banks of rivers like Gomathi, Ganga, Yamuna, Sarawati. He performed penance. More importantly, he learnt all the Vedic education from Mayu, who belonged to the ancestry of Brahma; and became an unsurpassable scholar. He visited many sacred places. He earned immense knowledge beyond the ordinary.

Later on, he spent his life in the forest of Naimisa; and led an unwavering life. During this period he authored the Mahabharata, which is a treatise that preaches the standard philosophy of social lifestyle.

Just learning will not transform an individual into a scholar. Continuing to remain a student even after attaining the knowledge; throughout one’s life, will mark him out as a scholar. He has to remain a disciplined student throughout. He has to sharpen his scholarly pursuits by imparting knowledge to students. He should pursue accumulation of knowledge through an insatiable desire to learn.

From a life that comprises titiksha, sacrifice and compassion; and utilising the experience; one has to reform the scientific knowledge that rules the lives of ordinary people with a focus on attaining the eternal anthrosperity (loka kalyanam).

Vyasa and Bhishma

This is the achievement of Vyasa. He possessed the Vedic view of solemnising the unwanted as the one closely related to you. Vyasa was a contemporary of Bhishma.

• He possessed divine knowledge;
• was a leader of divine philosophy;
• an extremely talented author;
• a person who churned the ocean of Vedic knowledge;
• a perceiver of Vedic knowledge;
• an author of the fifth Veda; and
• great poet.

Having authored Brahma sutras and Bhagavadgeeta, as a disciplined philosopher, he proved the goal of human life. He was the sculptor who laid the foundations of the Indian cultural heritage.

Guru Poornima

Due to the research work done by Vyasa, Vedas had been successfully divided into Rig, Yajur, Sama and Atharva. He made them popular through his disciples. That sacred ritual was also inaugurated on Vyasa’s birthday i.e. on the full moon day in the month of Ashada. Hence we consider that day as Guru Poornima.

The four Vedas were popularised by Paila, Vaisampayana, Jaimini and Sumantha respectively. His, another disciple Soota, is well-known as Soota-Pauranika as he popularised the puranas, itihasas and the samhithas.

Veda Vyasa

Vyasa came to be called Veda Vyasa as he divided the Vedas as mentioned above and popularised them.

1. Rig Veda: In this there are mantras authored by Aryan maharshis. They are known as ‘riks’. As it is believed that these mantras are messages useful for daily life; they are also called sookthas. This Veda is divided into ten mandalas and each of the mandala has 191 riks.
2. Yajur Veda:This veda consists of the various procedures adopted in performing yagnas and yagas by the family man. Being written in prose, they reflect the appearance of the dharmic life of the Aryans.
3. Sama Veda: This veda contains the musical prayer hymns sung in praise of deities by the rishis during the time of yagnas and other auspicious occasions. These also reflect the dharmic life of the Aryans.
4. Atharva Veda: This veda has been compiled after some time – in the sense that, quite some time after the three vedas – after recognising the significance of the non-Aryan Indians and bringing about a harmony between the Aryan and non- Aryan life styles. Various issues like institutional dharma, Geography, Astronomy, Arms and ammunition, Education, Medicine, Supernatural (Tantra) are all mentioned in this veda.

Vyasa separated Upanishads as belonging to Vedanta; and they are 1280 in number. Out of these 108 preach total knowledge. Upanishads are also known as Vedantas or Essence of Veda. Several knowledgeable issues are discussed herein. Maharshis with a philosophical outlook and perception combined their experience with logic and submitted it to the world. Universe – Being – Brahma / Nature – Purusa / Soul – Almighty / Devotion – Transcendence have all been elucidated in detail in the Upanishads.

In spiritual and materialistic spheres these propose knowledge – work – upasana paths respectively. Further, because of the third division by Vyasa; not only the Upanishads but also Ayurveda, Dhanurveda, Gandharva veda and Ardha veda as sub-vedas, had been brought to light. These later on have been serving humanity.

If it may be said that Vedas are independently self-luminous; institutionalising human life, then the entire credit goes to the hard work of Vyasa! The abstract ‘heart’ is the focus of not only all the comforts but also all the defeats, and conquering this ‘heart’ is the essence of Vedic literature. Ensuring the protection of these invaluable values of Vedic literature is the ultimate goal of Veda Vyasa.

Greatness of Vyasa

Though he had not authored either the Upanishads or Vedas; the amassment, reformation and compilation of the four Vedas is the greatness of Vyasa only!

Besides these, approximately 555 (slokas) sentences of Brahma sutras;

• 18 puranas containing 4 lakh slokas;
• 18 sub-puranas containing 1 lakh slokas;
• Mahabharata containing 18 chapters of one lakh and
• twenty-five thousand slokas and
• many such stotras were all written by Vyasa.

Going by the lowest degree there are a minimum of seven and half lakh slokas to the credit of Vyasa as a proof of his immense ingenuousness. As of date, in no aeon has any individual contributed so much to literature – the credit goes only to Vyasa.

Brihatjaya -> Mahabharata

Regarding the explanation given in the last chapter of Mahabharata, Vyasa authored a treatise named ‘Brihatjaya’ having a total of 60 lakh slokas.

This was meant to preach duty and discipline in the world. This treatise became the Mahabharata.

• About 30 lakh slokas were popularised in the world of the deities;
• 15 lakh slokas in the world of forefathers; and
• 14 lakh slokas in the world of yakshas.

The remaining 1 lakh slokas were proffered to the world. In the four worlds mentioned above Narada, Devala, Suka and Vaisampayana acted as the commentators for the Bharata Samhita, respectively. This might be rejected by the ignorant and the loquacious. But if viewed impartially and beyond all emotions and with a pure scientific perception – then they are better understood.

28 Vyasas – Koorma Purana

In Koorma Purana there is a mention of 28 Vyasas. From the time of the first Manu, Swaayambhuvu to that of the seventh Manu, Vaivaswant; a total of 27 yugas were completed and the 28th yuga has started. Out of the 28 Vyasas mentioned, the last one is the latest Vyasa which is called Dwaipayana. All of them were called Vyasas. Hence on Vyasa Poornima day, remembering Vyasa is as good as remembering all the remaining 27 Vyasa too!

The purpose and effort during different periods by different individuals can be reminisced and revered in one person – then, that is the individual who is called Vyasa.

The rishis did not thwart the mundane world. Basing their lives on the mundane world these rishis tried to attain the immortal world. They preached spirituality and philosophy. The entire life of Vyasa was spent in protecting and safeguarding the spiritual Vedic culture; and in defending anti-vedic procedures and campaigns.

First Teacher

Vyasa is the first teacher of the Indians. As he was able to perceive the entire knowledge of the Vedic literature in all its profundity, he confidently decided to spread it in various forms. He chalked out a sacred plan for this. After gathering, reforming and editing some thousands of Vedic riks; this maharshi presented the hidden knowledge of the vedas to the world in the form of Vedanta Darsanam (Upanishads).

Brahmasutras, which contain four chapters and five hundred and fifty five sutras are the essence of Upanishads in the form of great arguments (Brahma vadam); are lucidly explained by Vyasa. This effort was made in the Naimisa forest. To attribute the Brahmavidya discussed in Brahmasutras to the ordinary world; Vyasa authored Adhyathma Ramayanam, Bharatham, and Bhagavatham.

These works have stood firm through the lives of Indians. ‘Brahmagnana’ is the naturally attained knowledge that dispels ordinary misconceptions and helps through the knowledge and message of experience in the perception of the ultimate Truth.

Augmenting luxuries in life; attempting to earn more for that reason; immaterial to the harm meted out to others in the process; procuring money irrespective of needs, leading one’s life without the least botheration of welfare of others; remaining immune to the facts of life and becoming thick-headed in the process – these are the acts of man in the contemporary world. All this happens when the philosophical bent of mind is absent in a person. Whatever may happen, man remains ignorant of the fact that his life is not in his hands. This, according to Vyasa, happens when the person is deficient in knowledge and enveloped in a shroud of imagination.

To speak truthfully, every living being places its last step in the lap of death. Of all living beings, only humans have an idea of this truth. But even this human seems to have forgotten this. He is unable to realise the truth that the money he has earned will not accompany him on his last journey; neither will his wife and children for whom he had striven hard throughout his life; even his friends and relatives would accompany him only up to the graveyard.

Lastly, even his body would be burnt on the pyre … the only things to accompany him are the virtues and vices he had accomplished in his life. But Vyasa laments man’s failure to realise this.

The significance of Vyasa’s Brahma gnana is to dispel blinding ignorance and reach dazzling knowledge. When man realises the truth of his existence and adapts himself to a humble life; then humanity will flourish. Moreover, it also preaches the truth that the most unattainable human life will turn appreciable and momentous.

Vyasa through his compositions defined a worldly life that is bound by Truth and discipline. He laid the foundation for the human institution that is duty-obligatory. Sin and virtue, heaven and hell were all a creation of Vyasa; done to provide stability to the human institution. The ultimate goal for this maharshi’s thoughts and principles was the welfare of human being. The Advaita he liked and advocated secured world fame.

The seeds of Advaita theory, in truth, are to be found in Upanishads itself. These seeds had sprouted and resulted in tiny saplings in the Brahman sutras of Vyasa.

According to the Brahma sutras the world that is reflected in the quiescent and living forms has as its bedrock an excellent, immeasurable, endless, eternal, shapeless, sturdy and substantial power; which is the Truth, eternal, beyond expectation; beyond all other powers; and it is the Brahma – this is the theory. According to the Vedanta of Vyasa, Brahma is Truth; but the world is not a myth. As the world can be measured philosophers called it a myth. But according to Vyasa ‘myth’ means ‘indescribable’.

Role of Krishna in Bharata and Bhagavata

The role of Krishna in Bharata and Bhagavata is an extraordinary creation of Veda Vyasa. It is a personification of the extreme talent of Vyasa. The ultimate! Not only Krishna. Every character and every situation contributes to its remarkable utility and goal. The writings of Vyasa are a representation of the entirety of human life, secrets of life, aims and principles. Various problems faced in human life and their solutions are all mentioned in Vyasa’s compositions with examples.

The character of Krishna has been created by Vyasa to preach nature through solution, knowledge primarily through work, sacrifice through luxury and soul’s refusal to leave the body. “The procedure adopted by Krishna is replete with paths wherein deceit, treachery, jealousy, hatred, cruelty and cunningness are all conquered. Vaasudeva (Krishna) is a personification of Vyasa’s thoughts and principles! Hence it is said “Vyaasaya Vishnu roopaya, vyaasa rupaaya Vishnave”. Both are the same!

Vedas prove the duty of man. Sastras order the duty of man. Upanishads preach duty to man. Puranas weave stories out of this duty. Poetry reminds us of our duty. In Vyasa’s Mahabharata, all these aspects are included. Bharata is the perception of Vyasa. Dharma, Wealth, Desire and moksha are all mixed in proper proportions and life in its entirety is portrayed.

In this appearance, many life principles have been designed and successful. Hence Vyasa has created a great position called teacher, for India among all other races in the world. Even to this day, he is receiving accolades occupying the position of a teacher.

Vyasa’s concern is about how a human being should assess the efficacy of his survival and the values of his life. He tries to educate man on how to attain the necessary sacrament for it? How to achieve integrity for the same? He had written Bharata and Bhagavata for the same reason.

Battle of Mahabharata

At the time of the battle of Mahabharata, Vyasa’s age was 150 years. There is evidence that he was alive 40 years after the war.

There is no evidence of Vyasa having ever visited the city of Hastinapura after the Pandavas attained Heaven. The serpent yagna performed by Janamejaya is known to be conducted by Vyasa’s disciples and their disciples like Vaisampayana.

Accepting the individual discipline as formulated by Valmiki, Vyasa thought about the protection and progression of society. He further created the role of Krishna not only to practise but also to preach. While Rama moulded by Valmiki is exemplary for hard work, Vyasa’s Krishna preached that creating awareness in others to put in effort gives a better result than personal effort.

According to Vyasa an exemplary person should not only practise but also preach (so that others also work). He should try to balance both of these. This talent would become an ideal for others and change them for the better.

Vyasa’s perception is yogic. The act of creation of voluminous literature by Vyasa has not been performed earlier; nor will it in the future. He is the greatest of rishis who secured actual knowledge on issues beyond the senses. With the help of relations, doubts and promises; he can realise the good and bad. He can also make them known to others. He can be the trendsetter for the nation.

The commodious and comprehensive literature created by Vyasa has inaugurated a fiefdom for the human race, which will turn out to be progressive. That, though times have passed and situations, changed; enthuses the necessary philosophical knowledge both in India and outside; and also in this world and the next.

The compositions like Brahma sutras, Mahabharata or Bhagavadgeeta, written by Vyasa are not religious texts. They are the knowledgeable epics that elucidate humanity; and mirror man’s pious sense. The qualities to be essentially found in a rishi are common sense, clarity about the best, knowledge about poetry, knowledge about work, knowledge about philosophy, knowledge about dharma, and knowledge about sastras.

With these qualities, a rishi can define the worldly dharma. Vyasa is the treasure trove of all such qualities. Possesses Brahma gnana. He possesses the talent and skills that are to be found in a sadhu, a poet, an author, a king, a philosopher, a historian and a scientist. He never condemned the mortal life. Aversion to him is not the dharma of a sadhu. It is partially a dharma of the rishi. He is unique for quoting the worldly dharma with a lot of affection. For him life is practice. It does not run away on viewing problems.

Vyasa perceived the yugadharma from different directions, discussed and made it history. Many issues proposed by Vyasa have been proved right by contemporary scientists. There was no religion during the time of Vyasa. Vyasa will forever remain inside, outside and beside us. With such ideal principles, it is only dharma that could stabilise and make the national human life, wealthy. To this Vyasa could award a total glow. This has been termed ‘Sanatana dharma’ by elders. ‘Sanatana’ means ancient. This surpasses time and countries.

Vyasa could comprehend the principles involved in life experiences of his forefathers; churned it thoroughly, assimilated it and made it known to the world through the pious artistic practice (through his compositions like Mahabharata). He was able to influence the hearts of people.

Vyasa quotes in his Matsya Purana that a character who – is not treacherous or not practising occult; performs penance without being swayed by the temptation of senses, opts for bachelorhood, remains disciplined while reading, is truthful, has patience, is courageous and mild – is a symbol of ancient dharma.

In Vyasa’s Bhagavadgeeta every question in human life has an appropriate answer. Gita is truly a compendium of the essence of all sastras. This message through Gita is the concoction of human life; a boiled and distilled cool drink. It is the electrical glow that dispels the darkness of ignorance in us.

Vyasa wrote Gita keeping in mind no religious text. It is a scientifically perceived harmonious attempt, way beyond the distinctions of nations, time, colour and honour. Gita has no enmity towards any religion. It is a phenomenal message to mankind advocated through Krishna.

Vyasa gave utmost importance and respect to traits of character and culture. Traits are natural. Vyasa was never allured towards wealth and prosperity. His sole aim was anthrosperity i.e happy and peaceful life for everyone. He was willing to lead his life as one among the many. What a colossal mentality! If mankind is to flourish in peace and contentment then such type of mentality is essential. This is the treasure that has been handed down by Vyasa to us.

“What is difficult for you and what causes sorrow to you – don’t do it to others”. This is Vyasa in his entirety!

Mindful Wisdom and discretionary knowledge are the two aspects that govern humans in the wake of Vyasa’s teachings. Human power should work well within the limits of the above-mentioned virtues. With the thought that life is momentary, an individual should never ignore either his life or body. From the momentary, eternal ought to be attained. Elucidating the point – utilising the momentary and temporary body, traits should be set on to the right path to become virtues; and contribute to the ultimate attainment of a stable society. This is Vyasa’s goal.

Vyasa’s theory is firmly grounded in dharma. This is the cornerstone for the remaining three – wealth (ardha), desire (kama) and transcendence/liberation/emancipation (moksha). Before providing or preparing an individual for liberation; Vyasa believed that dharma to a major extent tries to systematise the corporeal life. Practise of dharma is necessary for the manifestation and purification of self. God is not the closest relative to dharma; it is a human who is divine, that is.

The system of dharma attains strength not from the belief or trust man has in the next world; but from remaining wise and discretionary, in this world. Possessing such social consciousness and leading a life disciplined in duty is the greatest decoration that could be accorded to dharma. Sublime human life is dharma. This is the ideal for the society.

Instead of a person appearing as divine among people, he should attain the eligibility to appear as a human among deities. It only means that pertaining himself to an ordinary human life man should acquire tremendous respect and reverence and thereby prove himself exemplary. According to Vyasa, a man shouldn’t try to acquire honour and respect through his wealth and prosperity.

An individual should be wealthy in character; ethics and honesty being his ornaments he should lead a pious life and gain eligibility as a representative. Vyasa strongly believes that man, before uttering a word, or commencing work or initiating a thought; should meticulously assess his eligibility and only then he may be considered cultured. This is called ‘yoga’. Performing tasks with such virtuous thoughts is “Yogaha karmasu kausalam.”

To avoid routine problems and responsibilities is not sanyasa / renunciation. Contending works with responsibility and living among problems is human dharma. In a detached and disengaged manner, responsibilities should be embarked upon. Undeterred in the pursuit of karma, a person who maintains such detachment in the course of responsible life is a real sanyasi. He is a true yogi. Nurturing discretionary knowledge and pruning desires, not succumbing to earthly affections, discarding unnecessary pomposity, and leading a straight life is a yogi. He is the renouncer. That is Vyasa’s life – yogic.

As a part of Vyasa’s profound preaching he pictured another quality of man i.e. accepting the virtues in man and understanding them; encouraging the virtues; respecting them for what they are. Hatred is harmful in multiple ways. Live life truthfully. Not only living an honest life, a person is supposed to prevail upon his neighbour leading the same too! This was the concept of Vyasa!

His theory was that virtue should cease to remain individualistic; it has to be systemised socially.