Immortal 'Ved Vyasa'

I had inquisitiveness towards Ved Vyasa.

The life span of an average human being should be around 100 by then and by now.Then how in a single span of life  somebody can wrote so much texts and scriptures so much so that it becomes too heavy to try and understand for the next upcoming generations.I mean the enormisity in terms of numbers is so much so that somebody has to write texts from day 1 of his birth otherwise it is next to impossible? How is this possible?(Hinduism mai almost literature Ved Vyasa ji se aata hai so?)

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।

अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

When Śrī Ved Vyās Ji decided to complete the task for which he was incarnated, he was full of confusion how to start any writing? what should He take reference to write Veda-s, Vedant, Brahma Sūtra, All Purān & Up-Purān etc.? Than Maa Sarswati appeared in front of Śrī Ved Vyās & guided him to read Śrī Rām Charitra as that is the “काव्यबीजं सनातनम्" means the most primeval poem seed ;

पठ रामायणं व्यास काव्यबीजं सनातनम्।

यत्र रामचरित्रं स्यात् तदहं तत्र शक्तिमान् ॥

Purport:— Bhagavati Saraswati instructed Sage Vedavyāsa: O' Vyasa! Study the eternal seed of all scriptures, Srimad Ramayana! Where there is Śrī Rāmacharitam (the divine exploits or glories of Śrī Rāma), I (Saraswati) am always there!

(Brihad Dharma Purāna, 1.30.47,51)

Than Śrī Ved-Vyās read the whole Śrīmad Rāmāyaṇam to be able to write, as said;

रामायणं पाठितं मे प्रसन्नोऽस्मि कृतस्त्वया।

करिष्यामि पुराणानि महाभारतमेव च॥

Purport:— After happily studying Śrīmad Rāmāyaṇa the eternal seed of all scriptures, Sage Ved-Vyasa composed Mahabharata and all Puranas.

(Brihad Dharma Purāna 1.30,55)

Infact Veda-s too says to study Śrīmad Rāmāyaṇam:—

देवस्य पश्य काव्यं न ममार न जीर्यति ।

Purport:— Look at that divine Kāvya (Rāmāyaṇa) of the Supreme Being (Śrī Rām) which never get destroyed and outdated.

(Atharvavedā. 10.8.32)

Before Śrī Rāma, most of the incarnations of Bhagavān Śrī Vishnu such as Trivikrama, Vārāha, Narsimha, etc. were already happened, however no scripture was composed in order to account the glorious exploits of those incarnations. The Ādi-Kāvya (Śrīmad Rāmāyaṇa) was composed to expound 'Ved-Purusa, the Brahm of Upanishad is Śrī Rām'. The divine sage Nārad and Maharshi Vālmīki, both accepted Śrī Rāmāyaṇa is completely in accordance of Vedas. Maharshi Vālmīki composed Śrī Rāmāyaṇa to reinforce the deep imports of Vedas. Thus, a direct inference can be deduced from it - 'Sri Ram is the main purport of Vedas, Vedas sings the glory of Sri Ram alone, he is the Purusa of Purusa-Sukta, Purusa-Sukta is reconfirmed for Sri Ram in Śrī Vālmīki Rāmāyaṇa, he is the all pervading eternal-Vishnu, he is the Aadi-Dev (Primeval lord), He is Narayana (the abode of all beings). The Brahm of Bhagavati Shruti is explained and expounded by Śrī Rāmāyaṇa.

रामायणमहाकाव्यमादौ वाल्मीकिना कृतं ।

तन्मूलं सर्वकाव्यानमितिहासपुराणयोः॥

Purport:— Maharshi Vālmīki composed the first Kāvya of the world, Śrīmad Rāmāyaṇa, which is the eternal seed of all other scriptures, Kāvya-s, Itihasa (Mahābhārat) and Purāṇas.

(Brihad Dharma Purāna, Purvārdha 22.27)

Śrī Kāli Dās has also said the same thing in his Rahuvansha in first Canto;

अथवा कृतवागद्वारे वंशेऽस्मिन् पूर्वसूरिभिः ।

Purport:— It is universally accepted that later works have been written on the model of the Ramayana.

As Śrī Rām is the Original Personality Of Godhead same like his Kāvya is also the Original model for all scriptures.

That's why Śrī Ved-Vyās has praised Śrīmad Rāmāyaṇam in his every writing. He has said in Śrīmad Padma Purān that Veda is not Veda, that Purān is not Purān, that Saṃhitā is not Saṃhitā where Śrī Rām is not present.

Basically Śrīmad Rāmāyaṇam is not a in general scripture, this is a Vēda in ITSELF. In Sanatan Dharma, Valmiki Ramayana is treated as Itihasa (history), the biography of supreme personality and the Pramana (the means of valid knowledge) which expounds the Vedas. One of the most important facts about Srimad Valmiki Ramayana is 'It is the first scripture after Vedas, composed by a Brahm-jnani sage Valmiki in order to expound and reinforce the meanings of Vedas.' As Brahman or Purusa is the main purport of Vedas, similarly Sri Ram is the main purport of Valmiki Ramayana as it is completely based upon Sri Ram's life; in the begining (with the quest about the Purusa being perfect in 16 qualities, on the Pattern of the quest about Brahman in Brahm-Sutra), the middle and the end (reconfirmation from BrahmA and Shiva) of Valmiki Ramayana, Sri Ram is identified as the Purusa (the supreme personality) or Aadi-Purusa (the primeval lord), and the imperishable Brahman.

Srimad Valmiki Ramayana is the most authoritative scripture after Bhagavati-Shruti, Purva-Bhaag of Veda i.e. the Dharma (righteous duties) is decided by Sri Ram's sublime conduct and Uttar-Bhag of Vedas i.e. Brahman himself is Sri Ram! Srimad Valmiki Ramayana is the incarnation of Vedas itself.

वेदवेद्ये परेपुंसि जाते दशरथात्मजे।

वेदः प्राचेतसादासीत् साक्षाद् रामायणात्मना॥

तस्माद्रामायणं देवि! वेद एव न संशयः॥

Purport: Supreme being is known through Vedas. When that Supreme being of Vedas born as son of Dasratha (Śrī Rām) in Ayodhya, that time all Vedas manifested themselves through the mouth of sage Valmiki, the son of sage Prachetus, directly as the Ramayana. Therefore, O' Devi, there is no doubt that Sri Ramayana is Vedas ITSELF.

[Valmiki Ramayana Mangalacharan and Agastya Samhita]

नास्ति रामायणात्परम्॥

Purport: No other scripture exists beyond Śrīmad Rāmāyaṇa.

(Skanda Purana Uttarakhand Ra• Ma• 5-21)

रामायणाद काव्यं सर्व वेदार्थ सम्मतम्

Śrīmad Rāmāyaṇam is in accordance with meaning of Vedās.

(Skanda Purana Uttarakhand Ra• Ma• 5-64)

स तु मेधाविनौ दृष्ट्वा वेदेषु परिनिष्ठितौ।

वेदोपबृंहणार्थाय तावग्राहयत प्रभु:।।

Translation:—

Valmiki, the master, having found both Kusa and Lava endowed with intellect and accomplished in the Vedas initiated them into the Ramayana composed by him for explaining the meaning of the Vedas.

(Śrīmad Rāmāyaṇam 1.4.6)

गायत्र्याश्च स्वरूपं तद्रामायणमनुत्तमम् ।।

Translation:—

And that excellent Rāmāyaṇa is the form of Gayatri. (Which means the Lord for whome Gayatri Mantra is dedicated is non other than Śrī Rāma as Śrīmad Rāmāyaṇam is the expended form of Gayatri Mantra.)

(Śrīmad Rāmāyaṇam 7.111.17)

Infact Prapatti Darshan Sutra 12 says-

उभयोरनयोः रामायणैव श्रेष्ठः ॥

In both the histories (Rāmāyaṇam & Mahabharata), Śrī Rāmāyaṇam is definitely the best.

Same is also confirmed by Vachan Bhushan, Sutra 5:—

इतिहास श्रेष्ठेन रामायणेन कारागृह वास कर्त्या वैभव उच्यते ।

Among the Itihāsa-s (Śrī Rāmāyaṇa, Śrī Mahābhārata, etc), Śrī Rāmāyaṇa has the superior authority, through Śrī Rāmāyaṇa the true glory of Śrī Sītā Jī who made herself in captive of Rāvaṇ (to reveal the true glory of Sri Ram), is told.

रामायणं वेदसमं श्राद्धेषु श्रावयेद बुधः ।।

Translation:—

A wise man should recite Ramayana which is equal to the Vedas during shrādha.

(Śrīmad Rāmāyaṇam 7.111.4)

इदं पवित्रं पापघ्नं पुण्यं वेदैश्च सम्मितम् ।

य: पठेद्रामचरितं सर्वपापै: प्रमुच्यते ।।

Translation:—

This story of Rama is sacred and holy. It destroys sins and is equal to the Vedas. Whosoever reads it will be freed from all sins.

(Śrīmad Rāmāyaṇam 1.1.98)

And infact their was another reason for Śrī Ved-Vyās to choose Śrīmad Rāmāyaṇam as a model scripture as Ved-Vyās comes under Śrī Saṁpradāya (Śrī Rāmānanda Saṁpradāya) as their 7th Ācharya & without worshipping your Guru you cannot move forward. As in Śrī Saṁpradāya Śrī Śrī SītāRām are the First & Second Ācharya therefore without getting their blessings he can't move a inch.

इममेव मनुं पूर्व साकेतपतिर्मामवोचत् अहं हनुमते मम प्रियाय प्रियतराय । स वेद वेदिने ब्रह्मणे स वशिष्ठाय स पराशराय । स व्यासाय । स शुकाय इत्येषोपनिषत् । इत्येषाग्रह्मविद्या ।

Here Śrimati Sītā Maharani is telling that she got Mantra from Saket Pati Śrī Rāma after than she passed it to his beloved bhakt Śrī Hanuman after that Sri Hanuman ji passed it to Brahmā ji from Brahmā ji to Vashistha Ji from Vashistha Ji to Parāshara Ji from Parāshara Ji to Ved-Vyäsa Ji and than to Shukacharya Ji.

(Atharvavedā Maithili Maha Upanishad)

Śrīmad Ved-Vyās appeared by the will of Śrī Rām:—

भविष्यंति कलौ घोरे जीवा हरिबहिर्मुखाः।

रामाऽज्ञया हनूमान् वै मध्वाचार्यः प्रभाकरः॥

शंकरः शंकरः साक्षाद्वचासो नारायणः स्वयम्।

शेषो रामानुजो रामो रामदत्तो भविष्यति॥

Meaning:~ In the great Kali Yuga, all living beings will turn away from God, then by the order of Śrī Rāma, Hanuman ji will definitely incarnate as Madhwacharya ji, Shankar ji will be Shankaracharya and Ved-Vyas ji himself will be Nārāyana. Sesha ji (Lakshman ji) would be Śrīmad Ramanujaswami and Śrī Rama himself would be Śrīmad Rāmānandacharya (Ramdatta).

(Śrī Sada Shiv Samhita 8.9.12/13)

And why Śrīmad Mahārishi Vālmīkī incarnated as Śrīmad Tulsidās kindly click here:— Ram Rasik (राम रसिक)'s answer to Why is Maharishi Valmiki incarnated as Shri Tulsidas in Kali Yuga?

Please Chant SitaRam SitaRam SitaRam

Glory to Śrīmad Goswami Tulsidas Ji

Glory to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya Ji

Vyasa is a revered sage in Hindu tradition who is believed to have authored several ancient Indian texts. According to Hindu mythology, Vyasa is considered the author of the epic Mahabharata, which is one of the longest poems in the world. The Mahabharata contains over 100,000 couplets and is divided into 18 sections, each called a parva. However, it is not clear exactly how many books or volumes make up the Mahabharata, as the text has been revised and expanded over time. Some versions of the Mahabharata contain more than 200,000 couplets, while others are shorter. Besides the Mahabharata, Vy

How many Veda Vyasas were there and what are their names? What are the works of each Vyasa?

Many.

For example, the first Veda Vyasa was an amshavatara of Vishnu, Krishna Dwaipayana, son of Prashara and Satyavati of the Kuru court. Krishna Dwaipayana is the one who collected the sukta and rearranged the Veda in four parts, teaching each part to his four disciples, namely Paila (Rk for the Hotr), Vaisampayana (Yajus for the Adwaryu), Jaimini (Shun/Saman for the Udgatri) and Sumantu (Atharvan for the Brahman). These disciples in turn, further divided their portions in further. For example, Paila divided the Rk into two Samhita (collections) and gave it to Indrapramati and Baskali. Baskali divided his into four, which he gave to his disciples Baudhya, Agnimathara, Yajnawalka, and Parasara. Indrapramati gave his Samhita to his son Mandukeya. Vedamitra (Sakalya) who studied the same Samhita, divided it into five Samhitas and gave it to Mudgala, Goswalu, Vatsya, Saliya and Sisira. Sakapurni made a different division of the original Samhita into three portions and added a glossary, the Nirukta, thus constituting the fourth, three of which he gave to his pupils Krauncha, Vaitalaki and Valaka. Baskali composed three other Samhitas, which he taught to his disciples Kalayani, Gargya, and Kathajava and these are the three who created the principle divisions of the Rk.

Krishna Dwaipayana also re-arranged the Itihasa-Purana, composed the Bharata for Strisudra-dvijabandhus, composed the Bhagavata which he passed to his son Suka. Vyasa is also the author of the Chandas Shastra which deals with the prosody of the Veda.

What is interesting is that the texts record the Veda has been re-arranged 28 times just in the Vaivasvata Manvantara, each time at the end of the Dwapara Yuga, with Brahma being the first Vyasa, Prajapati being the second and so on.

Division of the Veda, and its subsequent handling by his disciples and their disciples is the subject of a whole book (Book 3) of the Vishnu Purana.

(Just noted down from my readings..I might have missed/misunderstood some things for which I have to read back and forth which I'm doin😅 and my sincere appeal to readers please bring to my notice any typos or errors that may have been overlooked)