Vishnupurana 3.3

3.3.1

maitreya uvāca
jñātametanmayā tvatto yathā sarvamidaṃ jagat /
viṣṇurviṣṇo viṣṇutaś ca na paraṃ vidyate tataḥ //

MAITREYA.--I have learnt from you, in due order, how this world is Vishńu; how it is in Vishńu; how it is from Vishńu: nothing further is to be known: but I should desire to hear how the Vedas were divided, in different ages, by that great being, in the form of Veda-vyása? who were the Vyásas of their respective eras? and what were the branches into which the Vedas were distributed?

3.3.2

etattu śrotumicchāmi vyastā vedā mahātmanā /
vedavyāsasvarūpeṇa yathā tena yugeyuge //

MAITREYA.--I have learnt from you, in due order, how this world is Vishńu; how it is in Vishńu; how it is from Vishńu: nothing further is to be known: but I should desire to hear how the Vedas were divided, in different ages, by that great being, in the form of Veda-vyása? who were the Vyásas of their respective eras? and what were the branches into which the Vedas were distributed?

3.3.3

yasminyasminyuge vyāso yo ya āsīnmahāmune /
tantamācakṣva bhagavañchāśābhedāṃś ca me vada //

MAITREYA.--I have learnt from you, in due order, how this world is Vishńu; how it is in Vishńu; how it is from Vishńu: nothing further is to be known: but I should desire to hear how the Vedas were divided, in different ages, by that great being, in the form of Veda-vyása? who were the Vyásas of their respective eras? and what were the branches into which the Vedas were distributed?

3.3.4

śrīparāśara uvāca
vedadrumasya maitreya śākhābhedāḥsahasraśaḥ /
na śakto vistarādvaktuṃ sekṣepeṇa śṛṇuṣva tam //

PARÁŚARA.--The branches of the great tree of the Vedas are so numerous, Maitreya, that it is impossible to describe them at length. I will give you a summary account of them.

3.3.5

dvāparedvāpare viṣṇurvyāsarūpī mahāmune /
vedamekaṃ subahudhā kurute jagato hitaḥ //

In every Dwápara (or third) age, Vishńu, in the person of Vyása, 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 Veda-vyása. Of the different Vyásas in the present Manwantara, and the branches which they have taught, you shall have an account.

3.3.6

vīryaṃ tejo balaṃ cālpaṃ manuṣyāṇāmavekṣya ca /
hitāya sarvabhūtānāṃ vedabhedānkaroti saḥ //

In every Dwápara (or third) age, Vishńu, in the person of Vyása, 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 Veda-vyása. Of the different Vyásas in the present Manwantara, and the branches which they have taught, you shall have an account.

3.3.7

yayāsau kurute tanvā vedamekaṃ pṛthak prabhuḥ /
vedavyāsābhidhānā tu sā ca mūrtirmadhrudviṣaḥ //

In every Dwápara (or third) age, Vishńu, in the person of Vyása, 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 Veda-vyása. Of the different Vyásas in the present Manwantara, and the branches which they have taught, you shall have an account.

3.3.8

yasminmanvaṃrate vyāsā yeye syustānnibodha me /
yathā ca bhedaḥ śākhānāṃ vyāsena kriyate mune //

In every Dwápara (or third) age, Vishńu, in the person of Vyása, 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 Veda-vyása. Of the different Vyásas in the present Manwantara, and the branches which they have taught, you shall have an account.

3.3.9

aṣṭaviṃśatikṛtvo vai vedo vyasto saharṣibhiḥ /
vaivasvatentare tasmindvāpareṣu punaḥ punaḥ //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.10

vedavyāsā vyatītā ye hyaṣṭarviśati sattama /
caturdhā yaiḥ kṛto vedo dvāpareṣu punaḥ punaḥ //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.11

dvāpare prathame vyastaḥsvayaṃ vedaḥ svayaṃbhuvā /
dvitīye dvāpare caiva vedavyāsaḥ prajāpati //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.12

tṛtīye cośanā vyāsaścaturthe ca bṛhaspatiḥ /
savitā pañcame vyāsaḥ ṣaṣṭhe mṛtyuḥ smṛtaḥ prabhuḥ //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.13

saptame ca tathaivendro vasiṣṭhaścāṣṭame smṛtaḥ /
sārasvataś ca navame tridhāmā daśame smṛtaḥ //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.14

ekādaśe tu triśikho bharadvājastataḥ paraḥ /
trayodaśe cāntarikṣo varṇī cāpi caturdaśe //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.15

trayyāruṇaḥ pañcadaśe ṣoḍaśe tu dhanañjayaḥ /
kratuñjayaḥ saptadaśe tadūrdhvaṃ ca jayaḥsmṛtaḥ //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.16

tato vyāso bharadvājo bharadvājācca gautamaḥ /
gautamāduttaro vyāso haryātmā yobhidhīyate //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.17

atha haryātmanonte ca smṛto vājaśravāmuniḥ /
somaśuṣkāyaṇas tasmāt tṛṇabinduriti smṛtaḥ //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.18

ṛkṣobhūdbhārgavastasmādvālmīkiryobhidhīyate /
tasmādasmatpitā śaktirvyāsastasmādahaṃ mune //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.19

jātukarṇobhavanmattaḥ kṛṣṇadvaipāyanastataḥ /
aṣṭaviṃśatirityete vedavyāsāḥ purātanāḥ //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.20

eko vedaścaturdhā tu taiḥ kṛto dvāparādiṣu //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.21

bhaviṣye dvāpare cāpi drauṇirvyāso bhaviṣyati /
vyatīte mama putresmin kṛṣṇadvaipāyane mune //

Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwápara age, and consequently eight and twenty Vyásas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwápara age the distribution was made by Swayambhu (Brahmá) himself; in the second, the arranger of the Veda (Veda-vyása) was Prajápati (or Manu); in the third, Uśanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vaśisht́ha; in the ninth, Sáraswata; in the tenth, Tridháman; in the eleventh, Trivrishan; in the twelfth, Bharadwája; in the thirteenth, Antaríksha; in the fourteenth, Vapra; in the fifteenth, Trayyáruńa; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rińa; in the nineteenth, Bharadwája; in the twentieth, Gotama; in the twenty-first, Uttama, also called Haryátmá; in the twenty-second, Veńa, who is likewise named Rájaśravas; in the twenty-third, Somaśushmápańa, also Trińavindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known also by the name Válmíki; in the twenty-fifth, my father Śakti was the Vyása; I was the Vyása of the twenty-sixth Dwápara, and was succeeded by Jaratkáru; the Vyása of the twenty-eighth, who followed him, was Krishńa Dwaipáyana. These are the twenty-eight elder Vyásas, by whom, in the preceding Dwápara ages, the Veda has been divided into four. In the next Dwápara, Drauńi (the son of Drońa) will be the Vyása, when my son, the Muni Krishńa Dwaipáyana, who is the actual Vyása, shall cease to be (in that character).

3.3.22

dhruvamekākṣaraṃ brahma om ityeva vyavasthitam /
bṛhatvādbṛṃhaṇatvācca tadbrahyotyabhidhīyate //

The syllable Om is defined to be the eternal monosyllabic Brahma. The word Brahma is derived from the root Vriha (to increase), because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed. Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe, and who is one with the four Vedas. Glory to Brahma, who, alike in the destruction and renovation of the world, is called the great and mysterious cause of the intellectual principle (Mahat); who is without limit in time or space, and exempt from diminution or decay; in whom (as connected with the property of darkness) originates worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness). He is the refuge of those who are versed in the Sánkhya philosophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration.

3.3.23

praṇavāvasthitaṃ nityaṃ bhūrbhuvaḥsvaritīryate /
ṛgyajuḥsāmātharvāṇo yattasmai brahmaṇe namaḥ //

The syllable Om is defined to be the eternal monosyllabic Brahma. The word Brahma is derived from the root Vriha (to increase), because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed. Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe, and who is one with the four Vedas. Glory to Brahma, who, alike in the destruction and renovation of the world, is called the great and mysterious cause of the intellectual principle (Mahat); who is without limit in time or space, and exempt from diminution or decay; in whom (as connected with the property of darkness) originates worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness). He is the refuge of those who are versed in the Sánkhya philosophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration.

3.3.24

jagataḥ pralayotpattyoryattatkāraṇasaṃjñitam /
mahataḥ paramaṃ guhyaṃ tasmai subrahmaṇe namaḥ //

The syllable Om is defined to be the eternal monosyllabic Brahma. The word Brahma is derived from the root Vriha (to increase), because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed. Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe, and who is one with the four Vedas. Glory to Brahma, who, alike in the destruction and renovation of the world, is called the great and mysterious cause of the intellectual principle (Mahat); who is without limit in time or space, and exempt from diminution or decay; in whom (as connected with the property of darkness) originates worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness). He is the refuge of those who are versed in the Sánkhya philosophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration.

3.3.25

agādhāpāramakṣayyaṃ jagatsaṃmohanālayam /
svaprakāśapravṛttibhyāṃ puruṣārthaprayojanam //

The syllable Om is defined to be the eternal monosyllabic Brahma. The word Brahma is derived from the root Vriha (to increase), because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed. Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe, and who is one with the four Vedas. Glory to Brahma, who, alike in the destruction and renovation of the world, is called the great and mysterious cause of the intellectual principle (Mahat); who is without limit in time or space, and exempt from diminution or decay; in whom (as connected with the property of darkness) originates worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness). He is the refuge of those who are versed in the Sánkhya philosophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration.

3.3.26

saṃkhyajñānavatāṃ niṣṭhā gatiḥ śamadamātmanām /
yattadavyaktamamṛtaṃ pravṛttirbrahma śāśvatam //

The syllable Om is defined to be the eternal monosyllabic Brahma. The word Brahma is derived from the root Vriha (to increase), because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed. Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe, and who is one with the four Vedas. Glory to Brahma, who, alike in the destruction and renovation of the world, is called the great and mysterious cause of the intellectual principle (Mahat); who is without limit in time or space, and exempt from diminution or decay; in whom (as connected with the property of darkness) originates worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness). He is the refuge of those who are versed in the Sánkhya philosophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration.

3.3.27

pradhānamātmayoniś ca guhāsaṃsthaṃ ca śabdyate /
avibhāgaṃ tathā śukramakṣayaṃ bahudhātmakam //

The syllable Om is defined to be the eternal monosyllabic Brahma. The word Brahma is derived from the root Vriha (to increase), because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed. Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe, and who is one with the four Vedas. Glory to Brahma, who, alike in the destruction and renovation of the world, is called the great and mysterious cause of the intellectual principle (Mahat); who is without limit in time or space, and exempt from diminution or decay; in whom (as connected with the property of darkness) originates worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness). He is the refuge of those who are versed in the Sánkhya philosophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration.

3.3.28

paramabrahmaṇe tasmai nityameva namonamaḥ /
yadrūpaṃ vāsudevasya paramātmasvarūpiṇaḥ //

The syllable Om is defined to be the eternal monosyllabic Brahma. The word Brahma is derived from the root Vriha (to increase), because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed. Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe, and who is one with the four Vedas. Glory to Brahma, who, alike in the destruction and renovation of the world, is called the great and mysterious cause of the intellectual principle (Mahat); who is without limit in time or space, and exempt from diminution or decay; in whom (as connected with the property of darkness) originates worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness). He is the refuge of those who are versed in the Sánkhya philosophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration.

That form of Vásudeva, who is the same with supreme spirit, which is Brahma, and which, although diversified as threefold, is identical, is the lord, who is conceived by those that contemplate variety in creation to be distinct in all creatures. He, composed of the Rik, Sauna, and Yajur-Vedas, is at the same time their essence, as he is the soul of all embodied spirits. He, distinguished as consisting of the Vedas, creates the Vedas, and divides them by many subdivisions into branches: he is the author of those branches: he is those aggregated branches; for he, the eternal lord, is the essence of true knowledge.

3.3.29

etadbrahma tridhā bhedamabhedamapi sa prabhuḥ /
sarvabhedeṣvabhedosaubhidyate bhinnabuddhibhiḥ //

That form of Vásudeva, who is the same with supreme spirit, which is Brahma, and which, although diversified as threefold, is identical, is the lord, who is conceived by those that contemplate variety in creation to be distinct in all creatures. He, composed of the Rik, Sauna, and Yajur-Vedas, is at the same time their essence, as he is the soul of all embodied spirits. He, distinguished as consisting of the Vedas, creates the Vedas, and divides them by many subdivisions into branches: he is the author of those branches: he is those aggregated branches; for he, the eternal lord, is the essence of true knowledge.

3.3.30

sa ṛṅmayaḥsāmamayaḥ sarvātmā sa yajurmayaḥ /
ṛgyajuḥsāmasārātmā sa evātmā śarīriṇām //

That form of Vásudeva, who is the same with supreme spirit, which is Brahma, and which, although diversified as threefold, is identical, is the lord, who is conceived by those that contemplate variety in creation to be distinct in all creatures. He, composed of the Rik, Sauna, and Yajur-Vedas, is at the same time their essence, as he is the soul of all embodied spirits. He, distinguished as consisting of the Vedas, creates the Vedas, and divides them by many subdivisions into branches: he is the author of those branches: he is those aggregated branches; for he, the eternal lord, is the essence of true knowledge.

3.3.31

sa bhidyate vedamayaḥsvavedaṃ karoti bhedair bahubhiḥ saśākham /
śākhāpraṇetā sa samastaśākhājñānasvarūpo bhagavānasaṃgaḥ //

That form of Vásudeva, who is the same with supreme spirit, which is Brahma, and which, although diversified as threefold, is identical, is the lord, who is conceived by those that contemplate variety in creation to be distinct in all creatures. He, composed of the Rik, Sauna, and Yajur-Vedas, is at the same time their essence, as he is the soul of all embodied spirits. He, distinguished as consisting of the Vedas, creates the Vedas, and divides them by many subdivisions into branches: he is the author of those branches: he is those aggregated branches; for he, the eternal lord, is the essence of true knowledge.

3.3.31.p1

iti kṣiviṣṇumahāpurāṇe tṛtīyāṃśe tṛtīyo 'dhyāyaḥ (3)

That form of Vásudeva, who is the same with supreme spirit, which is Brahma, and which, although diversified as threefold, is identical, is the lord, who is conceived by those that contemplate variety in creation to be distinct in all creatures. He, composed of the Rik, Sauna, and Yajur-Vedas, is at the same time their essence, as he is the soul of all embodied spirits. He, distinguished as consisting of the Vedas, creates the Vedas, and divides them by many subdivisions into branches: he is the author of those branches: he is those aggregated branches; for he, the eternal lord, is the essence of true knowledge.