There were forty-six distinguished disciples, each renowned as a seer in their own right. Alongside them stood Lobhālobha, the righteous one, and the venerable Brahma and Bala. Thus, in total, ninety brahmacārins—students devoted to spiritual discipline—were to be understood, much like the sacred hotṛ priest who tends the fire of knowledge. Among these were Calū, Sumati, and Devavara, their names shining in the lineage of wisdom. Tathāprīta, Kṛśāśva, Sumūli, and Bāṣkali were also counted among them. Further, the illustrious Vaiyāsaki, the learned Śuka, Lauki, and Bhūriśravā joined this assembly. Āraṇya, Ilaka, Upamanyu, and Vidas were included as well, each contributing to the tapestry of sages. The list continued with Prajādarpa, Kahoḍa, Yājñavalkya, and Śaunaka, all revered for their insight. Among the women, Aditi, the mother of the gods, Jalāpā, and Mānavī were remembered with honor. Mudgalā, Atujīva, Tārā, and Yaśasvinī also found their place among the wise. Lopāmudrā, known for her profound understanding of dharma, and Kośītikā were likewise recalled. Thus, the chief sons and daughters of the sages were spoken of—lords, speakers of mantras, sages, and female sages, together with their sons. In their midst, the nondual teaching was joined with true authority, radiant and resonant with profound sound. In this sacred assembly, whatever offerings were made—whether known or unknown among all beings—and whatever was given, all were honored. Every act joined with mantras, distinguished by names, was recognized. The teachings abounded with varied words, usages, and many insertions. Some passages were obscure in wording and filled with doubts; others were rich in causes, examples, and varied expressions, even when their meaning seemed elusive. These compositions, created through the power of the sages, were called 'Miśrā', the mixed ones. Within them lay knowledge of the past, present, and future, and the remedy for the suffering of birth. The authors of the treatises on dharma, through their greatness, were present everywhere—Bṛhaspati, Śukra, Vyāsa, and Sarasvata among them. It was observed that those born later, endowed with greater intelligence, often surpassed those who came before. In that era, age was not the measure of a sage; even the young, if distinguished by wisdom and the strength of their learning, were recognized as seers. Among the teachings, that which has a definite ending is known as 'Ṛc' by the learned. That which has an excessive ending is declared to be Yajus. The fifth type is called 'Pratihotra,' and the sixth is known as 'Upadrava.' There is also 'Pañcavindhya,' the syllable 'Hrīṃ,' set apart from the sacred syllable 'Praṇava.' Within these teachings, desires are enumerated, as are lamentation and grieving. Such is the prescribed characteristic of mantras for all branches of knowledge. Form, censure, praise, abuse, and satisfaction are all present. The divisions of mantras are twenty-four in number. Among them are imprecation, counter-imprecation, question, reply, separation, accusation, narrative, conclusion, choice, and lamentation—thus, the twenty-four types of mantras are enumerated. Furthermore, reason, definition, censure, praise, doubt, and treasury, along with simile—these ten are the methods of the Brāhmaṇa, guiding the seeker through the intricate pathways of sacred knowledge.