Let us now turn to the lineage of sages and teachers, whose wisdom has shaped the traditions of Sanātana Dharma. Among the noble sons, Bhalandana, Vatsa, and Saṃkīla stand out—three illustrious figures remembered for their heritage. Next, the text invites us to learn of the Brāhmaṇas, Kṣatriyas, and Vaiśyas who are themselves the sons of sages. Their names are preserved as a testament to their devotion and learning. Among the Brāhmaṇa teachers, the tradition recounts Bahvṛca, Bhārgava, Paila, Sāṃkṛtya, and Jājali, each revered for their mastery of sacred knowledge. Upamanyu, Indrapramati, Māḍūki, and Śākali follow, continuing the line of wisdom. Then come the Pannagas and Pakṣagantas, eighty-six renowned seers whose fame is spread far and wide. Vaiśaṃpāyana, Lauhitya, Kaṇṭhaka, Kālāva, and Śāvadha are also counted among these venerable teachers. Their disciples and grand-disciples, numbering eighty-six, have carried forth the flame of knowledge. Caimini, Sabharadvāja, Kāvyā, and Pauṣyañji are named next, followed by Laṅgalī, Śālihotra, and Śaktirāja Bhārgava. Forty-six more disciples, renowned for their wisdom, are mentioned, among them Lobhālobha, righteous in conduct, Brahma, and Bala. Altogether, ninety brahmacārins—students dedicated to spiritual learning—are recognized, each likened to the hotṛ priest, whose role is central in rituals. Calū, Sumati, and Devavara join their ranks, along with Tathāprīta, Kṛśāśva, Sumūli, and Bāṣkali. Vaiyāsaki, the learned Śuka, Lauki, and Bhūriśravā are also included, their names shining in the tradition. Āraṇya, Ilaka, Upamanyu, and Vidas are remembered, as are Prajādarpa, Kahoḍa, Yājñavalkya, and Śaunaka. Among the female sages, Aditi, mother of the gods, Jalāpā, and Mānavī are honored, as well as Mudgalā, Atujīva, Tārā, and Yaśasvinī. Lopāmudrā, well-versed in dharma, and Kośītikā are also celebrated. Thus, the chief sons and daughters of sages have been spoken, their names preserved as lords, speakers of mantras, sages, and female sages. Together with their sons, these teachers and their families have carried forth the wisdom of the ages. In their teachings, the nondual doctrine shines forth, joined with authority and profound sound. Whatever offerings are made, whatever is given, whatever is joined with mantras—each carries distinctions of names and is abundant with varied words, usages, and many insertions. Some passages may be unclear in wording or filled with doubts; others abound in causes, examples, and varied expressions, sometimes lacking clear meaning. These compositions are called 'Miśrā,' for they are shaped by the power and insight of the sages. Within them lies the knowledge of past, present, and future, as well as remedies for the suffering of birth. The authors of these treatises on dharma, by their greatness, are present everywhere—Bṛhaspati, Śukra, Vyāsa, and Sarasvata are among them. The tradition acknowledges that those born later, possessing greater intelligence, can surpass their predecessors. In this era, age is not the measure for considering someone a sage; rather, even the young are recognized for their wisdom and strength of learning. The learned declare that that which is assigned a definite ending is called 'Ṛc.' That which has an excessive ending is known as 'Yajus.' The fifth is called 'Pratihotra,' and the sixth is known as 'Upadrava.' Thus, the teachings and the teachers are remembered, their wisdom shining through the ages.