"In every third world age , Vishnu, in the person of Vyasa, 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-vyasa. Of the different Vyasas in the present Manvantara and the branches which they have taught, you shall have an account. Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivasvata Manvantara... and consequently eight and twenty Vyasas have passed away; by whom, in the respective periods, the Veda has been divided into four. The first... distribution was made by Svayambhu himself; in the second, the arranger of the Veda was Prajapati... ."

“Vyâsa .. Lit., one who expands or amplifies; an interpreter, or rather a revealer; for that which he explains, interprets and amplifies is a mystery to the profane. This term was applied in days of old to the highest Gurus in India. There were many Vyâsas in Aryavarta; one was the compiler and arranger of the Vedas; another, the author of the Mahâbhârata—the twenty-eighth Vyâsa or revealer in the order of succession—and the last one of note was the author of Uttara Mîmânsâ, the sixth school or system of Indian philosophy. He was also the founder of the Vedânta system. His date, as assigned by Orientalists , is 1,400 B.C., but this date is certainly too recent. The Purânas mention only twenty-eight Vyâsas, who at various ages descended to the earth to promulgate Vedic truths—but there were many more.”

“Today I got this desire, and tomorrow I will get that one; all these riches are mine, and soon I will have even more. Already I have killed these enemies, and soon I will kill the rest. I am the lord, the enjoyer, successful, happy, and strong, noble, and rich, and famous. Who on earth is my equal?”

“It is said that when Veda Vyasa conceived the Mahabharata in his mind he knew that it would be a very large work and that he would need a stenographer to take dictation....Lord Brahma appeared and told him to invoke Lord Ganesha, the god of knowledge, who would assist Vyasa in his work.”

“Conjunction is that which brings about the recognition of the natures of the power of owning and the capacity of being owned. The Purusa is the owner. The knowable’ is whatever is owned. The former is conjoined to the latter for the purpose of knowing. The cognition of the knowable which follows from that conjunction is enjoyment. The knowledge, however, of the nature of knower is emancipation. Conjunction therefore ends when it has caused knowledge. Knowledge, is therefore, called the cause of separation. Knowledge is the contradictory of ignorance. Therefore, ignorance is, therefore, is said to be the reason for conjunction. Her knowledge is not the cause of freedom ; because the absence of Ignorance itself, meaning as does the absence of bondage, is freedom …”

“Vyasa’s activities in the MBh cover the full range of activities traditionally deemed appropriate for a brahmin. Unquestionably Vyasa is the epic’s foremost expert on the Veda and the ritual activity enjoined by the Veda. Having rearranged the one Veda into four texts, Vyasa taught those to his five pupils along with MBh as the fifth Veda.”

“Various inscriptions refer to the Mbh as the composition of Vyasa, the Veda divider, the son of Parasara, and as containing 100,000 verses...”