Let me tell you the sacred account as preserved in the Agni Purāṇa. There are twenty-five recognized measures of the Sāma, and among the learned sages, Sumantu, Jājali, and Shlokāyana are counted among the branches of the Atharva Veda. Further, Shaunaka, Pippalāda, and others such as Munjakesha became the founders of additional lineages. Altogether, the tradition preserves ten thousand sixty mantras and a hundred Upanishads. It is the blessed Vyāsa, in his divine form, who established these various branches and divisions of sacred knowledge. Yet, it is truly Vishnu who is the ultimate cause behind the branching of the Vedas, as well as the history and the Purāṇas themselves. Vyāsa, having received the Purāṇa and other revered texts, passed them to the bard Lomaharshaṇa, and to disciples such as Sumati, Agnivarcha, Mitrayu, and Shimshapāyana, who all carried the tradition forward. After them, Kṛtavrata, also known as Sāvarṇi, taught six disciples, among whom was Śāṃśapāyana and others. These sages compiled the collections of the Purāṇas, beginning with the Brāhma Purāṇa and including the eighteen teachings that glorify Hari. All these teachings are encompassed within the great Agni Purāṇa, where Lord Hari abides in the form of pure knowledge. Hari is both manifest and unmanifest, possessing both form and formlessness. By knowing, worshipping, and praising him, one attains both worldly enjoyment and ultimate liberation. Vishnu is the victorious one, the eternal being, who assumes forms such as Agni and Sūrya. Through his Agni aspect, he becomes the mouth of the gods, and in all his forms, Vishnu remains the supreme goal. Within the Vedas and Purāṇas, he is celebrated as the very embodiment of sacrifice, and the Purāṇa known as Āgneya is revered as his greatest form. Janārdana himself is both the author and the audience of the Āgneya Purāṇa; thus, the Agni Purāṇa is held to be great and encompassing all the Vedas. For those who read or listen to it, Hari—the Self of all—is truly present. The Agni Purāṇa is a bestower of blessings: for those who desire sovereignty, it grants kingship; for those who seek righteousness, it bestows virtue; for those who long for heaven, it grants the heavenly realms; for those who yearn for sons, it grants sons; for seekers of cows and wealth, it grants cows; and for those who desire villages, it grants villages. It grants pleasures and auspicious prosperity to those who seek enjoyment, bestows virtue and fame, and grants victory to those who seek triumph. For those who desire all things, it grants all; for those who seek liberation, it grants liberation; and for those burdened by sin, the Agni Purāṇa destroys all sin. Puṣkara then spoke of the traditions of giving these Purāṇas as acts of great merit. That which Brahmā once spoke to Marīci, up to the measure of food, numbering half of a hundred thousand verses, is the Brāhma Purāṇa, which should be written and given in charity. In the month of Vaiśākha, on the full moon, one desiring heaven should give the Pādma Purāṇa, which has twelve thousand verses, along with a cow that yields abundant milk; in Jyeṣṭha, it should be given with a cow as well. Regarding the Varāha epoch, Parāśara composed the Vaiṣṇava Purāṇa of twenty-three thousand verses, and this too should be given. By giving it with a richly endowed cow, one attains the abode of Viṣṇu. The Vāyavīya Purāṇa, beloved of Hari, comprises fourteen thousand verses. During the Śveta epoch, Vāyu spoke the Gharma, and it should be written and given to a brāhmaṇa in the month of Śrāvaṇa, along with a superior cow. Where the expansion of dharma is praised with reference to the Gāyatrī, and the slaying of Vṛtra and the Asura is recounted, that text is known as the Bhāgavata. In the Sārasvata epoch, it should be given on the day of Proṣṭhapada, consisting of eighteen thousand verses, accompanied by a golden lion. Where Nārada has spoken of dharmas based on the great Kalpa, those twenty-five thousand verses are called the Nārada Purāṇa. If one gives it along with a cow and an Aśvinī, the highest accomplishment is attained, and within it, the considerations of dharma and adharma are weighed, even with regard to enemies. In the month of Kārttika, the nine-thousand-verse Mārkaṇḍeya Purāṇa should be given; and what was spoken by Agni to Vasiṣṭha is indeed the Agni Purāṇa. Fourteen thousand verses concerning the future, arising from the Sun, were spoken by Bhava to Manu; this should be given in Pauṣa with respect to the guru. The Brahmavaivarta Purāṇa, the account of the Rathantara, numbering eighteen thousand verses, was spoken by Sāvarṇi to Nārada. In the month of Māgha, one should give the story of Varāha as told in the Brahmavaivarta, and the account of the Rathantara, both numbering eighteen thousand verses. In the Āgneya Kalpa, the Liṅga Purāṇa consists of eleven thousand verses; by giving that in Phālguna, with sesame and a cow, one attains Śiva. Fourteen thousand verses of the Vārāha Purāṇa, spoken by Viṣṇu, recount again the story of Varāha, as preserved in Manu’s tradition. With a golden Garuḍa in Caitra, one attains the Vaiṣṇava abode. The great Skanda Purāṇa, spoken by Skanda, is of eighty-four thousand verses. Considering the righteous, in the Kalpa, one should offer the Tatpuruṣa; the Vāmana Purāṇa is of ten thousand verses, and the tale of Hari in the Dhauma Kalpa. At the autumnal equinox, one should give the instruction on dharma, artha, and so forth, and the Kūrma Purāṇa of eight thousand verses, as spoken by Kūrma in the netherworld. On the occasion of Indradyumna, one should give the Kūrma Purāṇa with a golden Kūrma. The Matsya Purāṇa, comprising thirteen thousand verses, was spoken at the beginning of the Kalpa. The Matsya Purāṇa should be given to Manu at the equinox, along with a golden fish. The Garuḍa Purāṇa, of eight thousand verses, was spoken by Viṣṇu in the Tārkṣya Kalpa. From the cosmic egg, the origin of Garuḍa is recounted—this should be given with a golden swan. Brahmā spoke of the greatness of the Brahmāṇḍa Purāṇa, having reflected upon its significance. Before all these acts of giving, one should honor the reciter and feed the twice-born with milk-rice. At every festival, gifts of cows, land, villages, gold, and more should be offered. At the conclusion, one should worship the brāhmaṇa and present the Saṃhitā manuscripts, placing them in an auspicious place, wrapped in linen and the like. Nara and Nārāyaṇa should be worshipped, and the sacred books adorned with flowers and similar offerings. After giving cows, food, land, gold, and feeding the brāhmaṇas, one should humbly ask for forgiveness. Great gifts and various jewels should be distributed, and each month, two or three pairs should be given in charity. In this manner, with reverence and generosity, the wisdom and blessings of the Purāṇas are preserved and shared, bringing merit, prosperity, and liberation to all who honor them.