Lopāmudrā, renowned for her deep understanding of dharma, and Kośītikā, whose name is remembered with reverence, are among the illustrious women sages. Thus have I recounted the chief sons of sages, as well as the lords, the speakers of mantras, the sages, and the female sages—all these noble souls, together with their sons, form a radiant lineage. Within this exalted assembly, the nondual teaching is joined with authority; it shines forth, resounding with profound and meaningful sound. Whatever offerings there may be, whether found among all beings or specially given, and whatever is joined with mantras—distinguished by various names—are all included here. The tradition is rich with diverse words, usages, and many insertions. At times, the wording may be unclear, or the text fraught with doubts; some passages are abundant with causes and examples, filled with varied words and sometimes lacking clear meaning. These are called ‘Miśrā’ because they were composed through the power and inspiration of the sages. Within these teachings lies the knowledge of the past, present, and future, as well as remedies for the suffering that arises from birth. The authors of the treatises on dharma, through their greatness, are present everywhere, guiding all. Among them are Bṛhaspati, Śukra, Vyāsa, and Sarasvata, each renowned in their own right. It is said that those born later, endowed with greater intelligence, sometimes surpass those who came before; in this era, age is not the measure of a sage. Even if one is younger in years, true sagehood is recognized by wisdom and the strength of learning. The learned call that which has a definite ending ‘Ṛc.’ That which has an excessive ending is declared to be Yajus. The fifth is called ‘Pratihotra,’ and the sixth is known as ‘Upadrava.’ There is also ‘Pañcavindhya,’ and the sacred syllable ‘Hrīṃ,’ though the revered ‘Praṇava’ is set apart. Among these, desires are enumerated, as well as lamentation and grieving; such are the prescribed characteristics of mantras for all branches of knowledge. Mantras are further characterized by form, censure, praise, abuse, and satisfaction. I shall now describe the twenty-four characteristics that define the divisions of mantras: imprecation, counter-imprecation, question and reply, separation, accusation, narrative, conclusion, choice, and lamentation—thus are the twenty-four types of mantras enumerated. Additionally, there are ten methods of the Brāhmaṇa: reason, definition, censure, praise, doubt, treasury, and simile. Reason is derived from the root ‘han’ (to strike); it is that which others declare as refuting. Definition is the determination of the meaning of a statement. Praise, from the root ‘śaṃs’ with the prefix ‘pra,’ is the declaration of virtue. An injunction is that which should certainly be done. A ‘purākalpa’ or ancient ordinance is so called when the meaning is extremely remote. Through mantras, the Brāhmaṇas, Kalpas, and the pure, extensive Nigamas are established. Just as this is so, so is that; and just as that, so is this—such is the nature of correspondence in these teachings. Thus, at the beginning, the wise established the protection of the Brāhmaṇa, as well as the arrangement of mantras for actions deemed prescribed. Finally, a sūtra that is free from redundancy and fault is recognized as such by those well-versed in sūtras.