Some Brief Information About Shrila Vyasadeva.
"When the second millenium ('Dwarpa Yuga') overlapped the third ('Treta Yuga'), the great sage Shrila Vyasadeva was born to Parashara Muni in the womb of Satyati, the daughter of Vasu (the fisherman)." (Shrimad Bhagavatam 1:4:14.).
In Shrila Vyasa's childhood he was called Krishna, because of his dark complexion, and because he was born on an island at the confluence of the Sati and Mati Rivers he was called Dwaipayana. After dividing the Vedas he got the name Veda Vyasa. There are some who say that Krishnadwaipayana Veda Vyasa took his birth at a place now known as Vyasa Goofer, the cave of Shrila Vyasa in present day Nepal, on the road from Pokara to Kathmandu which was, in days of yore, part of the kingdom of King Janaka. There are local records that support this statement, which say this was the 'ashrama' of Parashara Muni and at this place Shrila Vyasa was conceived. They also lay claim that later Shrila Vyasa came back to that 'ashrama' and stayed there for some time, and this being why there is a small Deity of Him at the entrance of the cave. The Padma Purana however says that he was conceived on an island created by Parashara in the Yamuna river, (Padmalochana Prabhu's book entitled "Yamuna Devi, The Personification Of Prema Bhakti", Page 24.), in connection with the place known as Soma Tirtha ghat. Some also say that the birth place was at Damauli.
The date of Shrila Vyasa's appearance was on the twelfth day of the light fortnight in the month of Vaisaka (April-May), called Vasant Dwadashi.
Once the hermit Parashara became attracted to a fisher girl of the name Matsya-Gandha who was found inside a fish. (The fish was actually a celestial maiden named Adrika who conceived two children by collecting the semen of the King of Chedi when his semen had fallen into the water of a river after seeing two animals engaged in coitus.) Parashara Muni asked the beautiful Matsya-Gandha, so named because of her fishy aroma, to take him in her boat from one side of the river to the other, but the beauty of this damsel, her bodily movements from the rowing, aroused lusty desires in Parashara. When he sat close to her she moved away, and asked him not to violate her chastity, but Parashara Muni being already too far carried away, created an artificial fog on the river and seduced her right there in the boat. He then created an island in the river and on that island the girl conceived a child in her womb. Parashara explained to her that even after the child was born she would remain a virgin and the son born to her would be a portion of Lord Vishnu and would be famous throughout the three worlds. He would be a man of purity, the spiritual master of the entire world, and He would divide the Vedas.
Shrila Vyasa soon grew into everything that Parashara had described, and had many disciples.
Later in life it is recorded that Shrila Vyasa returned to this island in the river and there compiled the Shrimad Bhagavatam. Recorded is another instance when Shrila Vyasa called for Ganesha (the elephant-headed 'deva') to write the Mahabharata as he related it to him. He did so on the condition that Shrila Vyasa continually recited, and Ganesha, having perfectly understood the meaning, wrote down the Mahabharata. The word "Vyasa" means one who describes elaborately.
"The great sage, Shrila Vyasa who was fully equipped with knowledge, could see through his transcendental vision the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Then he contemplated for the welfare of men in all statuses and orders of life. He saw that the sacrifices mentioned in the Vedas were means by which people's occupations could be purified, and to simplify the process, he divided the one Veda into four, in order to expand them among men. The four divisions of the original sources of knowledge (the Vedas) were made separately, but historical facts and authentic stories mentioned in the Puranas are called the fifth Veda." (Shrimad Bhagavatam 1:4:17-20.).
"Thus the great sage Shrila Vyasadeva, who is very kind to the ignorant mass, edited the Vedas so they might be assimilated by less intellectual men. Still he was not satisfied, even though he was engaged in working for the total welfare of all people. Thus Shrila Vyasa, being dissatisfied in heart, began to reflect within himself. 'I have, under strict disciplinary vows, unpretentiously worshipped the Vedas, the spiritual master and the altar of sacrifice. I also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahabharata, by which even women, shudras and others (friends of the twice born) can see the path of religion. I am feeling incomplete, though myself I am fully equipped with everything required by the Vedas. This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord'."
"Shrila Narada Muni (who was another son of Prajapati Brahma) reached the cottage of Shrila Krissna-dwaipayana Vyasa on the banks of the Saraswati, where Shrila Vyasa was staying at that time, just when Shrila Vyasa was regretting his defects. At the auspicious arrival of Shrila Narada, Shrila Vyasadeva got up respectfully and worshipped him, giving him veneration equal to that given to Shri Brahmaji, the creator. Shrila Narada then said: 'O Shrila Vyasadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness, and thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage. The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.' And so Narada Muni, Shrila Vyasadeva's spiritual master, instructed Shrila Vyasa to compile the Maha-Bhagavat Purana (Shrimad Bhagavatam) now in his maturity for the benefit of all mankind, to which Shrila Vyasadeva agreed. He presented the glories of Krishna and His many incarnations just after the departure of Lord Krishna from this world. (Excerpts from Shrimad Bhagavatam 1:4:24-33.).
"In this yuga the son of Parashara, who is glorified as a part of Vishnu and who is known as Dvaipayana, the vanquisher of all enemies, became Shrila Vyasa. Urged by Brahma, he undertook the task of classifying the Vedas. Shrila Vyasa accepted four disciples to preserve and continue the Vedas. They were Jaimini who took care of the Sama Veda, Sumantu – the Atharva Veda, Vaishampayana – the Yajur Veda and Paila – the Rg Veda, and for the Itihasa and Puranas – Lomaharsana." (Shri Vayu Purana 60:10-16.).
According to Vayu Purana it says, "Previously there have been twenty-eight Vyasas, but when the twenty-eighth appears, Lord Vishnu, the most Glorious, Great Father of the three worlds, becomes Dvaipayana Vyasa. Then Lord Shri Krishna, the best amongst the Yadus will be born of Vasudeva and will be known as Vasudeva. Then in due course I (Vayu) will come in the form of an ascetic and assuming the body of a religious student, will surprise the world by means of the Lord's 'yoga maya'." (Vayu Purana 23:206-208.) Actually, this is Vayudeva announcing his appearance as Shripad Madhwacharya.
Source : http://www.hknet.org.nz/gp-Vyaasadev.htm