Vyasa's Origin

The sages said

Wise Suta, ocean of compassion, please tell us of Vyasa's origin and make us successful in our aim. The name of Vyasa's mother is said to be the auspicious Satyavati, and the queen was wed to King Shantanu. How then was the great yogi Vyasa born of her and Parashara? We have a great doubt about this, and you should dispel it.

Suta replied

Once the yogi Parashara went to visit tirthas and, travelling as he chose, came to the beautiful, auspicious banks of the Yamuna. The man of dharma spoke to a boatman who was eating his meal and asked him to take him across the Yamuna quickly in his boat. The boatman told his daughter, Matsyagandha, to take him across: this very fortunate ascetic was born of Adrishyanti's womb, an ocean of learning, expert in the four Vedas, and wished to cross. At her father's word Matsyagandha seated the great sage, bright as the sun's rays, in the boat and began to ferry him. By the conjunction of the hour the great yogi was filled with desire for her, though he had never been deluded on seeing apsaras' beauty. The sage wished to take the fisherman's lovely daughter and touched her right hand with his right. The large-eyed girl smiled and said: why do you do this contemptible thing and speak so? You were born in Vasishtha's lovely line, brahmana. I am a boatman's daughter, so how can there be union between us? It is very rare to be born human, especially a brahmana. You are also an ascetic, a hard state to reach, and by learning, form and speech of noble lineage, yet you have fallen to desire's arrows, which is most surprising. She then thought in her heart that if he decided on this there was no one on earth who could stop him, and she feared the yogi's curse. So she told the great sage to be patient until she had taken him across. Hearing her, Parashara, king among yogis, let go of her hand. But when they reached the far bank, tormented by desire, the sage took hold of the girl again. Trembling, she said to the ocean of compassion: best of sages, I smell of fish and am dark, a boatman's daughter, while you are broad-minded, supreme among yogis; like glass and gold, there should be no union between us; union between two alike in birth and appearance leads to happiness. As soon as the girl said this she was transformed in an instant into Yojanagandha, pleasant and beautiful. Tormented by desire, the sage seized her again. Seeing him bent on it, the young girl said: the shruti says union should take place at night, never by day; great sin attaches to union by day and it is condemned as unbearable; so wait till night, for my father and other men on the bank will see us. The bull among sages heard her and by the strength of his holy deeds at once made a mist, which became dark as night. Afraid of union, she spoke again: yogi, your seed never fails; you will enjoy me and leave; if I conceive, what then? My vow as a virgin will be broken and people will laugh at me; what will I tell my father? Parashara replied: girl, be at ease and enjoy love's taste with me. Tell me your wish and I will fulfil it. Since you will make my command come true your name will be Satyavati, and all yogis and gods will worship you. Satyavati said: lord, let my father, mother and others on earth not know, let my virginity not be destroyed, let the son born be as powerful as you, let a fragrance be in all my limbs and my youth always fresh; if so, take me. Parashara said: beloved, all you wish will happen. Your son will be born of Vishnu's portion and be very illustrious. Know there is a reason I fell to desire: I was never deluded even seeing apsaras' beauty, but on noticing the smell of fish on you I succumbed to delusion. What Brahma has written on the forehead cannot be countered. Your son will divide the Vedas into branches and compose the Puranas. Fair-hipped one, he will have fame and deeds in the three worlds. Having said this, the accomplished yogi was united with the fair-limbed girl. Great sage, he then bathed in the Yamuna and swiftly left.

She conceived at once. On an island she bore a son bright as twelve suns, like Kama the god of love in appearance. The child held a radiant water-pot in his left hand and an excellent staff in his right. His tawny hair was matted and he shone like a mass of energy. As soon as he was born the energetic one told his mother: mother, go where you wish, and then I too will go. Whenever something needs doing and whenever you wish for anything, remember me and I will come to fulfil your wishes. Having said this, the store of austerities worshipped his mother's feet, and, to cleanse his sins and perform austerities, left for the tirthas. Overcome with love for her son, the virtuous lady went to her father, remembered her son's conduct and counted it her own good fortune. Since he was born on an island he became Dvaipayana, and since he divided the Vedas into branches he is called Vedavyasa.

He went to many tirthas, bathed there by the rules and did great austerities to gain dharma, artha, kama and moksha: Tirtharaja first, then Naimisha, Kurukshetra, Gangadvara, Avantika, Ayodhya, Mathura, Dvaraka, Amaravati, Sarasvati, the confluence of the Sindhu with the ocean, the confluence of the Ganga with the ocean, Kanchi, Tryambaka, the banks of the Saptagodavari, Kalanjara, Prabhasa, Badarikashrama, Mahalaya, Omkara, Purushottama kshetra, Gokarna, Bhrigukaccha, Bhrigutunga, Pushkara, Shriparvata and other tirthas and Dharatirtha. Kalika's son visited many tirthas in different countries and reached the city of Varanasi, where Vishveshvara and Maheshvari Annapurna are themselves present, two radiant oceans of compassion who give amrita to devotees. Reaching the Varanasi tirtha he saw Manikarnika and so cast off the sins gathered over crores of births. He saw all the lingas, Vishveshvara foremost, bathed in all the ponds, wells, lakes and tanks, bowed to all the Vinayakas and all the Gouris, worshipped Bhairava Kalaraja, who devours sins, praised all the ganas with Dandanayaka first, satisfied all the Keshavas with Adikeshava chief, and repeatedly bowed to all the Suryas with Lolarka foremost. Attentively he offered pindas at all the tirthas. Pure in self, he set up the linga called Vyaseshvara, and brahmanas, a man who sees it gains all kinds of learning like Brihaspati.

He devotedly worshipped all the lingas with Vishvesha foremost. Then he wondered which linga would give him success fastest, by worshipping which Mahadeva he would gain every kind of learning, and by whose favour he would gain the power to compose all the Puranas. He considered Omkaranatha, Krittivaseshvara, Kedaresha, Kamesha, Chandresha, Trilochana, Kalesha, Vriddhakalesha, Kalashekhara, Jyeshthesha, Jambukesha, Jaigishavyeshvara, Dashashvamedhamishana, Drumichandesha, Drikkesha, Garudesha, Gokarnesha, Ganeshvara, Prasannavadanesha, Dharmmesha, Tarakeshvara, Nandikesha, Nivasesha, Patrisha, Pritikeshvara, Parvatesha, Pashupati, Hatakeshvara, Brihaspatishvara, Tilabhandesha, Bharabhuteshvara, Mahalakshmisvara, Marutesha, Mokshesha, Gangesha, Narmadeshvara, Krishnesha, Parameshana, Ratneshvara, Yamunesha, Langalisha, the lord Vishveshvara, Avimukteshvara, Vishalakshisha, Vyaghreshvara, Varahesha, Vidyeshvara, Varunesha, Vidhisha, Harikesheshvara, Bhavanisha, Kapardisha, Kandukesha, Ajeshvara, Vishvakarmeshvara, Vireshvara, Nadesha, Kapilesha, Bhuvaneshvara, Vashkulisha Mahadeva, Siddhishvara, Vishvadeveshvara, Virabhadresha, Bhairaveshvara, Amritesha, Satisha, Parvatishvara, Siddheshvara, Matangesha, Bhutishvara, Ashadhisha, Prakamesha, Kotirudreshvara, Madalaseshvara, Tilaparneshvara, Hiranyagarbhesha and Madhyameshvara, and asked which of such crores of lingas he should seek refuge in. With his self full of devotion to Shiva Vyasa thought so, then absorbed his mind in meditation for a while. The intelligent, patient Satyavati's son decided: I remember what I was earlier taught, and that will accomplish my wishes. For gaining dharma, artha, kama and moksha there is a linga worshipped by siddhas, which, if seen or touched, makes the mind at once bright and always opens the door to heaven. It is in the great kshetra of Avimukta, the supreme field where one gains siddhi: the supreme linga called Madhyameshvara. No linga in Kashi equals Madhyameshvara; on every parva day the gods come to see it. So one should serve Mahadeva through the linga Madhyameshvara; by worshipping it many brahmanas have gained siddhi. It is chief among those in Kashi because Shankara is established right in the centre, present as Madhyameshvara to give happiness to those in his own city. By worshipping him the gandharva Tumburu and the divine sage Narada became expert in song. By worshipping him Vishnu gained the power to grant liberation. Through this Brahma, Vishnu and Rudra became creator, preserver and destroyer; Kubera became lord of riches; Vamadeva became the greatest of Shiva's devotees; the king Khatvanga, who had no sons, gained sons; the apsara Chandrabhama, singing like a cuckoo and dancing, overcome by feeling, merged into the linga in her own body; Shrikara, a gopi's son, served Madhyameshvara and by the compassionate Shiva's favour became a ganapati; and by Madhyameshvara's favour the two divinities Bhargava and Gishpati became learned and were worshipped by daityas and gods. I too will worship the lord Madhyameshvara there, and doubtless quickly gain the power to compose the Puranas. He bathed in the Bhagirathi and took the vow of keeping rules. Sometimes he lived on leaves, sometimes on fruits and vegetables, sometimes on water and air, sometimes kept the vow of eating nothing. So with dharma in his self the yogi kept his rules and with fruits from many trees worshipped Trikala Madhyameshvara, and Kalika's son spent many days and a long time.

Once, in the morning, he was returning after bathing in the three-streamed river. Pure in self, he saw in the middle of the Madhyameshvara linga Ishana Maheshvara, who grants devotees the boons they want. Uma adorned the left side of his body. His upper garment was tiger skin. His body was beautiful, with the Ganga's waves swirling over his matted hair, and the crescent moon's beams made his head as bright as autumn moonlight. Ash was smeared over his limbs. His body was fair as camphor or the arjuna tree, his eyes reached his ears and his lips were red as coral. His form was that of a boy of five and his ornaments suited a child. His brilliance robbed a crore Kandarpas of their pride. He was naked and his lotus face smiled. In play he was chanting Sama Veda hymns. He is an ocean of compassion, the medicine for crossing the ocean that is the world, known as kind to his devotees, Uma's beloved, easily pleased, his pleasant face favourable. Seeing him, Vyasa lay on the ground like a rod and praised him, his words choked with love: even yogis cannot gain you in thought, word or deed; Umapati, they do not know your greatness; you are creator, preserver and destroyer of the universe, first among all gods, being-consciousness-bliss Ishvara, without name or gotra, omniscient Sadashiva, supreme brahman, who takes away the noose of maya; like water on a lotus leaf you are untouched by the three gunas; you have no birth, conduct, country or lineage, yet you are lord of beings and give all desires in the three worlds. Brahma, Vishnu, Indra, the heaven-dwellers and lords of yogis do not know you, but you are the one we worship. Gourisha, everything arises from you, destroyer of Tripura; you are a child, a youth, an aged one; I sink my heart in you and bow to Mahesha. You are Shambhu, on whom devotees should meditate, the ancient Purusha, Shankara the supreme self. Pleased, the child said to Vedavyasa: yogi, ask the boon in your mind; I am subject to my devotees and nothing is beyond giving to you. Delighted, Vyasa the great ascetic stood and said: lord, you are omniscient, what is unknown to you? You are in all selves, Bhagavan Sharva, giver of everything; Isha, why do you reduce me to this poor state of asking? Mahadeva, in the form of a boy, heard Vyasa of unsullied intelligence and answered with a pure smile: best of knowers of brahman, doubtless the wish in your heart will soon come true. Brahmana, I, Ishvara, will station myself in your throat and make you compose the Itihasa and Puranas correctly. You have recited the sacred stotra called Abhilashashtaka; read in Shiva's temple three times a day for a year it gives everything desired. Reciting it increases learning and intelligence and is said to give men every prosperity, dharma and moksha. A person who rises in the morning, worships Shankara's linga and reads this stotra for a year, even if foolish, becomes like Brihaspati. A man or woman who keeps the rules and does japa of this stotra in a linga's presence for a year will gain in intelligence and learning. Having said this in a boy's form, Mahadeva merged into the linga, and Vyasa, overcome by love for Shiva, wiped his tears.

So Vyasa got a boon from Mahesha Madhyameshvara, who in his own play had the eighteen Puranas composed. They are Brahma, Padma, Vishnu, Shiva, Bhagavata, Bhavishya, Narada, Markandeya, Agni, Brahmavaivarta, Linga, Varaha, Vamana, Kurma, Matsya, Garuda, Skanda and Brahmanda. Men who listen to Shankara's illustrious account gain fame and auspiciousness.

Suta said

You have listed the names of the eighteen Puranas in order, best of Veda-knowers; please describe them now.

Vyasa responded

Tandi, born of Brahma, asked Nandikeshvara the same question, and I will tell what he answered.

Nandikeshvara said

Tandi, sage, four-faced Brahma himself is the original speaker, which is why the first Purana is named for Brahma. The Purana describing the greatness of the Padma kalpa is the second, called Padma. There is a Purana composed by Parashara that gives understanding of Vishnu; it is said to have been related by Vyasa since father and son do not differ. Those who know the Puranas say the Shiva Purana is the one whose first and last parts have many accounts of Shiva. The one with accounts of Bhagavati Durga is called Bhagavata or Devi Purana. The one narrated by Narada is called Narada. Tandi, the one recited by the great sage Markandeya is the seventh, Markandeya Purana. The one about Agni is Agni and the one about the future is Bhavishya. The one that describes Brahma's transformation is Brahmavaivarta. The one with an account of the linga is Linga Purana. Sage, the story of Varaha is in the twelfth, the Varaha Purana. When Skanda himself is the listener and Maheshvara the speaker, it is called Skanda. The story of Vamana is in Vamana, the account of the Kurma in Kurma, and Matsya is described in Matsya. The one in which Garuda himself is the speaker is Garuda, and the one with an account of the cosmic egg is Brahmanda.

Suta said

I asked wise Vyasa this question and so I heard a description of all the Puranas. So Vyasa was born of Satyavati and Parashara, and composed the excellent Mahabharata and the Purana Samhitas. Brahmana, Satyavati was united with Parashara and later with Shantanu, and you should not doubt it. There was a reason for this origin, and I have told this wonderful account, which is about those of qualities showing greatness in conduct, and the discerning should understand it. One who hears or reads this supreme mystery is freed from all sins and gains greatness in the world of the rishis.