STORIES FROM SRIMAD BHAGAVATAM 8 - THE STORY OF VYASA

The great sage Vyasa is the son of sage Parasara and Satyavati. According to Srimad Bhagavatam, Vyasa is an Avatara (incarnation) of Maha Vishnu Himself. Another name for Vyasa is Krishna Dvaipayana because of his dark complexion (Krishna means black), and because he was born on a Dvipa (island). He is also known by the name Badarayana, because he lived under a Badari tree (Badari is the jujube fruit, known as Ber in Hindi and Bor in Marathi).

Surprisingly, despite the superhuman work done by Veda Vyasa, not much is known about his own personal and family life. However, his work speaks volumes about him.

Vyasa’s illustrious genealogy can be seen in the Purva Bhaga (prelude) of the Vishnu Sahasranamam, which occurs in the Mahabharata. It says:

व्यासं वसिष्ठनप्तारं शक्तेः पौत्रमकल्मषम् 

पराशरात्मजं वन्दे शुकतातं तपोनिधिम् ॥

Vyasam Vasishtha naptaram

Shakte pautram akalmasham

Parashara-atmajam vande

Suka taatam taponidhim

(Source: Vishnu Sahasranama - Purva Bhaga)

Word by word meaning: Naptara – Great grandson; Pautra – grandson; akalmasham – without fault, impeccable;  Aatmaja – Son; Taata – Father; Vande – I praise/offer my obeisance; Nidhi – treasure; Tapo – tapas/austerities

Overall Meaning: Vyasa is the great-grandson of Vasishta and the grand-son of  Sakti. He is the son of Parashara and the father of Suka. I offer my obeisance to that Vyasa who is free from all defects and is a treasure of austerities (Tapas).

Vyasa’s wife was Pinjala, the daughter of sage Jabali. Their son was the great Suka, who related the Bhagavatam to king Parikshit during the last seven days of Parikshit’s life, thereby enabling the king to attain Moksha (liberation). It was Vyasa who, having heard the Srimad Bhagavatam from sage Narada, narrated it to Suka.

If the Vedas - which are the very Pramana (basis) of Sanatana Dharma – have not been completely lost to us today, the credit goes to Vyasa.

Vyasa knew that the chanting of the Vedas and Vedic Yagnas (sacrifices) are the purifiers of humans and the world. In the earlier Yugas (ages), there were Vedic scholars who were masters of the entire Veda. As time went by, people were losing the capacity to master the entire Veda. In order to preserve the Vedas, Vyasa categorized the Vedas into four branches – the Rig, Yajur, Sama and Atharva Vedas.

Vyasa taught one each of the four branches of the Veda to different disciples so that all the branches would be thus preserved. He taught the Rigveda to Paila. Sage Jaimini was the first to learn the Samaveda. Vaisampayana mastered the Yajurveda. Sage Sumantu was taught the Atharvaveda.

It is for this monumental work that Vyasa is also known by the name Veda Vyasa.

Vyasa is the author of the Mahabharata and the eighteen major Puranas including Srimad Bhagavata Mahapurana. He also categorized the Itihasas (Ramayana and Mahabharata) and Puranas.

Another disciple of Vyasa - Romaharshana (the father of the Suta who recites Srimad Bhagavatam to Saunaka and other sages) - gained mastery over the Itihasas and Puranas.

Interestingly, in both the Mahabharata and in Srimad Bhagavatam, Vyasa is the author of these works as well as a character in them – just as Valmiki is the author of, as well as a character in, the Ramayana. When Vyasa wanted to compose the Mahabharata, he sought a good scribe who could write down the great work perfectly and with the same speed at which Vyasa composed them in his head. He requested Lord Ganapathy to be his scribe. Ganapathy agreed, but on one condition, “You should not stop dictating till the work is complete”, He said. Vyasa smiled and agreed, but in turn, put forth a condition of his own. “You must understand each Shloka perfectly before writing it down”, said Vyasa. Ganapathy agreed. The great sage started dictating and Ganapathy started writing. At times, when Vyasa dictated a complex Shloka, Ganapathy would pause for a few moments to reflect on its meaning. This time would be used by Vyasa for composing more Shlokas in his head. This is the way the great epic – which is the longest poem in the world with about one lakh Shlokas – came to be written.

In the Mahabharata, Vyasa appears on the scene from time to time to provide his wise guidance and solace. His ability to look into the future is evident from the following event: at the time of the death of Pandu, the younger brother of the blind Dhritarashtra, Yudhishthira was but sixteen years old. The royal family and the entire kingdom were plunged in grief. At this moment, Vyasa appears on the scene. He advises his mother Satyavati (who was the queen-mother, having been married by king Santanu) and her aged daughters-in-law Ambika and Ambalika (mothers of Dhritarashtra and Pandu respectively), “So far, the years have passed pleasantly, but the future holds much sorrow. You need not experience the tragedies that the future has in store. It will be good for you if you leave the kingdom and spend the rest of your lives in a prayer and peace in a hermitage in the forest.” Heeding Vyasa’s advice, the aged queens spent the rest of their lives enjoying the peace and bliss of Vanaprasthashram (a life of prayer and devotion in the forest) and were spared the sorrows of their children and grandchildren.

Before the Mahabharata war began, it was Vyasa who blessed Sanjaya with Diva-drishti (divine sight or clairvoyance). As a result, Sanjaya was able to witness the war and relate the proceedings to his master, the blind king Dhritarashtra.

At the end of the Mahabharata war, when Dhritarashtra was grief-stricken at the death of all his sons, Vyasa consoles him saying, “Do not grieve. You know that all beings that are born must die one day. This great battle came to reduce the burden of the earth as I have heard from Lord Vishnu Himself. From now onwards, look upon Yudhishthira as your son and you will be able to bear your grief.”

Despite having always adhered to Dharma (righteousness) and won the war against the wicked Kauravas, the soft-hearted Yudhishthira was greatly pained at the thought of all his kinsmen having been killed. He was full of remorse. He thought of himself as a sinner and wanted to go to the forest to perform penance. At this moment, it was Vyasa who consoled him and explained a king’s duty to Yudhishthira, and persuaded him to rule the kingdom.

Fifteen years passed under king Yudhishthira’s reign. Yudhishthira treated his old uncle Dhritarashtra and his aunt Gandhari with utmost respect and tenderness. One day, Dhritarashtra told Yudhishthira, “My son, I have spent fifteen happy years with you. You have treated me most lovingly. Your aunt and I are now old. Following the Shastras, we wish to retire to the forest and spend the rest of our days as Vanaprasthas (denizens of the forest), in prayer and penance.

The noble Yudhishthira was shocked at these words. He could not bear the thought of allowing his old, blind uncle to go to the forest. At this juncture, Vyasa appears again and counsels Yudhishthira, “Do what Dhritarashtra desires. Let him leave the worries of the world behind and spend his last days in peace and prayer.” Thus, again shown his duty by Vyasa, Yudhishthira agreed.

Veda Vyasa’s far-sightedness is evident from his monumental efforts to preserve the Vedas. In their original form, the Vedas were very voluminous. Men were getting duller and duller with each passing generation. The categorization of the Vedas by Vyasa and the further sub-categorization by his disciples has helped to preserve at least some of the branches of the Veda till today.

The sages who received the four branches of the Vedas, their disciples and their pupils’ pupils further divided the four main branches into sub-branches. Thus, Rigveda has five branches – Shaakala, Bhaashkala, Aashvalaayana, Shaankhaayana and Mandukayaana Shakas. Out of this only the Shaakala Shakha survives today. Yajurveda is further divided into Krishna (black) Yajurveda and Shukla (white) Yajurveda. Both of these have further sub-branches. The Shukla Yajurveda has two branches – Madhyandiniya and Kanva Shakhas. Krishna Yajurveda has four Shakhas – Taittirīya, Maitrayani, Charaka-Katha and Kapisthala-Katha Shakhas. Samaveda has Kauthuma, Jaiminya and Ranayanya Shakhas. Atharvaveda has Shaunaka and Pippalada Shakhas. Many Shakhas have been lost to us. For example, it is believed that Samaveda originally had a thousand Shakhas, of which only three survive today. Thus, only a small fraction of the original Shakhas of the Vedas remain today.

Unfortunately, several of the sub-branches are not extant today. A large part of this treasure has been lost to the world. If it were not for this stupendous effort by Vyasa, the entire Vedas may have been lost today.

Modern-day sages such as Pujya Sankaracharya Sri Chandrasekharendra Sarasvati Mahaswami of  Kanchi, the Sringeri Jagadgurus and several others have made tremendous efforts to protect, preserve and propagate the study of the Vedas.

The Vedas are the very foundation of our Sanatana Dharma. Without the Vedas there will be no Sanatana Dharma. As followers of this great Dharma, it is our foremost duty to do everything we can to preserve the Vedas. First of all, we must learn and especially encourage our youngsters to learn the Vedas. Secondly, we must respect and support Veda Pathashalas (Vedic schools) and Veda Pundits (Vedic scholars) in every way we can.

The study of Srimad Bhagavatam (written by Vyasa) and the Bhagavad Gita (which is part of the Mahabharata – also written by Vyasa) are also considered to be equally efficacious in helping the seeker along on the path to Moksha (liberation).

Here’s the story of how Vyasa came to compose Srimad Bhagavatam. Vyasa’s son Sri Suka was a great Yogi and realized soul right from birth. One day, the boy Suka left home and started walking towards the forest. Vyasa followed him out of attachment for his son.

On the way, there was a pond in which several ladies were bathing. When Suka passed by, he did not seem to take notice of them, neither were the ladies bothered by his presence. However, when Vyasa came along in a few moments following his son, the ladies immediately covered themselves.

Puzzled at this, Vyasa asked the ladies the reason for their apparently strange behavior. The ladies explained, “O Sage, your son has realized his oneness with God or Brahman. In his mind, there is no body-consciousness and therefore no distinction between the sexes and no trace of lust. In your case, great though you may be, you are still conscious of the difference of sex.”

Pondering over what the ladies had said, Vyasa felt a great feeling of depression coming over him. “I have studied and categorized the Vedas and written the Mahabharata which teaches everybody about Dharma. I have been blessed with uncommon knowledge. In spite of achieving all this, it appears that I have not realized my true nature (oneness with God or Brahman).”

At this moment, Narada appeared and advised Vyasa, “Concentrate your mind and recall the great deeds and glory of the Lord. No evil can ever befall one who adores the lotus-feet of Sri Hari.”

Vyasa followed Narada’s advice and composed a great work recounting the exploits and glory of the Lord. It is thus that Srimad Bhagavatam came into being. This sacred work tells the stories of the Lord in his various Avataras. Especially, the Lord’s Avatara as Sri Krishna is dealt with at great length. Vyasa was able to get rid of his depression and gain immeasurable bliss by composing Srimad Bhagavatam.

Among the other great works of Vyasa are the Brahma Sutras (a text that systematically summarizes the philosophy and spiritual ideas of the Upanishads, and Yoga Sutra Bhashya (a commentary on sage Patanjali’s Yoga Sutras).

Such monumental work cannot be achieved by a mere mortal. Not surprisingly, Srimad Bhagavatam itself says that Vyasa is an Avatara of Maha Vishnu: तत: सप्तदशे जात: सत्यवत्यांपराशरात् । चक्रे वेदतरो: शाखा द‍ृष्ट्वा पुंसोऽल्पमेधस: ॥ tataḥ saptadaśe jātaḥ

satyavatyāṁ parāśarāt

cakre veda-taroḥ śākhā

dṛṣṭvā puṁso ’lpa-medhasaḥ

(SB 1.3.21)

Meaning: Then, in the seventeenth incarnation of the Lord, Sri Vyasa was born to Satyavatī and Parasara Rishi. Vyasa divided the one Veda into several branches, seeing that the people in general were of poor intelligence.

Vyasa is counted among the seven Chiranjeevis (immortals). The others are Aswatthama, Mahabali, Hanuman, Vibhishana, Kripacharya and Parasurama. The sage Markandeya is counted as the eighth Chiranjeevi. अश्वत्थामा बलिर्व्यासो हनुमांश्च विभीषणः। कृपः परशुरामश्च सप्तैते चिरंजीविनः॥ सप्तैतान् संस्मरेन्नित्यं मार्कण्डेयमथाष्टमम्। जीवेद्वर्षशतं सोपि सर्वव्याधिविवर्जित:।। >Aswatthama Bali Vyasa Hanuman cha Vibhishana

Kripa Parasurama cha Sapta-etat Chiranjeevinah

Sapta-etaan samsmaren-nityam Markandeyam atha ashtamam

Jeevet varsha shatam sah api sarva vyadhi vivarjita

(Sapta Chiranjeevi Shloka)

Meaning: Aswatthama, Mahabali, Vyasa, Hanuman, Vibhishana, Kripacharya and Parasurama are the seven Chiranjeevis. Markandeya is counted as the eighth. One who remembers them daily [by chanting this Shloka] will live a hundred years and will be free from disease.

Let us pray to Veda Vyasa to bless us with an interest in the Vedas, and the opportunity to learn at least a little drop from the ocean of the Vedas. Learning and studying the Vedas and teaching the same to others is the best way to honor the great sage Veda Vyasa. Our land Bharatavarsha is blessed because it is the land of sages like Vyasa.

This story is based on Srimad Bhagavatam Book 1, Chapter 4, Verses 19 to 24; and relevant portions from the Mahabharata.