Has shared Veda Vyas Krishna Dwaipaayana Vedas

3.3. Vyasa and the Vedas

Maitreya said:
I have learned from you in the right way how this world is Vishnu, how it consists in Vishnu and how it arises from Vishnu. Verily, nothing more can be seen. But I still wish to hear how the Vedas were divided into their branches by the Supreme Being in the form of Vyasa in the various ages. Who were the vyasas of the respective ages? And what were the branches into which the Vedas were divided?

And Parasara said:
Oh Maitreya, the branches of the great tree of the Vedas are so numerous that it is impossible to describe them in detail. I will give you a brief overview. In every bronze Dwapara age, Vishnu in the person of Vyasa divides the Vedas into many branches, which are actually a whole, for the benefit of mankind. Faced with the dwindling stamina and energy of mortals, he quarters the Vedas to suit their abilities. And the physical form that the glorious Vishnu takes for the purpose of this classification is known as the Veda-Vyasa. Now hear below about the various Vyasas in the present Manwantara and how they rearrange the Vedas.

Twenty-eight times the Vedas have been shared by the great Rishis in Vaivaswata Manwantara in the bronze Dwapara ages (of which there are 71 in each manwantara)and consequently there have already been twenty-eight Vyasas who have ordered the four Vedas in their respective ages. In the first Dwapara age it was Swayambhu (Brahma himself), in the second Prajapati (or Manu), in the third Usanas (Teacher of demons), then came Vrihaspati (Teacher of the gods), Surya (Sun), Mrityu (Death), Indra (God king), Vasishta, Saraswata, Tridhaman, Trivrishan, Bharadwaja, Antariksha, Vapra, Trayyaruna, Dhananjaya, Kritanjaya, Rina, Bharadwaja, Gotama, Uttama, Haryatma, Vena, which is also called Rajasravas, Somasush and Rmapiksha, who is also called, the descendants of Bhrigu, also known as Valmiki. As the twenty-fifth my father Sakti worked as Vyasa, I myself was in the twenty-sixth Dwapara age of Vyasa, followed by Jaratkaru and the twenty-eighth Vyasa called Krishna Dwaipayana. These were the twenty-eight vyasas who had rearranged the four Vedas in the past Dwapara ages. And after the present Vyasa, my son Krishna Dwaipayana, will have passed in its form, the next bronze Dwapara age will be Drauni (Aswatthaman, the son of Drona) be the Veda-Vyasa.

The syllable OM is considered the eternal, monosyllabic Brahman. The word Brahman is derived from the root "Briha" ("Arise") derived because it is infinite and the cause by which the Vedas (and all creatures) arise. Worship to the Brahman invoked by this mystical word and this threefold world ("OM Bhur Bhuvar Swar ...") and the four Vedas (Rig, Yajur, Saman and Atharva Veda) embodied. Worship to Brahman who pertains to the creation and dissolution of the world as the great and mysterious cause of universal intelligence (Mahat) referred to as. Adoration of the Brahman who knows no boundaries in time and space, who is free from impermanence and change, that (using the natural quality of indolence or darkness) which creates worldly illusion, but also the path of the soul to liberation with the help of the natural qualities of light and activity (Goodness and passion). Worship of Brahman, which is the refuge of Sankhya scholars and yoga practitioners who have achieved self-control over thoughts and passions. Worship of the Brahman, who is invisible, immortal, formless, immutable and self-being, the source of all being, which manifests itself in the diversity of all forms and illuminates the innermost of all beings, the indivisible one, the self-radiating, indestructible and all-being. Eternal worship of this supreme Brahman, this Deity, the Supreme Spirit, the One who appears threefold, the Supreme Lord who dwells alone in all creatures, but is perceived as diversity through the different views of beings. He who can be known through the Vedas is at once their essence, just as he is the soul of all embodied beings. He who is one with the Vedas creates the Vedas and divides them into their numerous branches. He is the author and embodiment of all branches, for He is the Eternal Lord, the goal of knowledge and truth itself.