The sacred teachings known as the Miśrā were so named because they were composed through the extraordinary power and insight of the sages. Within these teachings lies the knowledge of the past, present, and future, as well as the means to remedy the suffering that comes with birth in this world. The great authors of the treatises on dharma, by virtue of their spiritual greatness, are present everywhere, their wisdom pervading all corners of existence. Among these illustrious figures are Bṛhaspati, Śukra, Vyāsa, and Sarasvata. It is observed that those who are born later, endowed with keen intelligence, often surpass their predecessors. Thus, in that era, age was not the measure by which one was considered a sage; even the young, if distinguished by wisdom and learning, were recognized as true sages. In the realm of sacred utterance, that which has a definite ending is known among the learned as Ṛc. When the ending is more elaborate, it is called Yajus. Beyond these, there are further divisions: the fifth is Pratihotra, the sixth is Upadrava, and there is also Pañcavindhya, represented by the syllable Hrīṃ, though the revered syllable Praṇava stands apart. Within these mantras, desires are enumerated, as are expressions of lamentation and grief. Such qualities are considered the prescribed characteristics of mantras across all branches of knowledge. Mantras also contain form, censure, praise, abuse, and satisfaction. There are, in total, twenty-four characteristics that define the divisions of mantras: imprecation, counter-imprecation, question, reply, separation, accusation, narrative, conclusion, choice, and lamentation—all these are counted among them. Further, there are ten recognized methods of the Brāhmaṇa: reason, definition, censure, praise, doubt, treasury, and simile among them. Reason, derived from the root ‘han’ meaning to strike, is that which refutes what others have declared. Definition is the clear determination of a statement’s meaning. Praise, rooted in the word ‘śaṃs’ with the prefix ‘pra’, is the declaration of virtue. When something is to be performed in a particular way, that is called an injunction. If a meaning is especially remote or ancient, it is known as a purākalpa—an ancient ordinance. By means of mantras, Brāhmaṇas, Kalpas, and the pure, extensive Nigamas, the teachings are preserved and transmitted. There is a correspondence: just as this is so, so is that; and just as that, so is this. Thus, from the very beginning, the wise established the protection of the Brāhmaṇa and the arrangement of mantras, ensuring that prescribed actions were properly performed. A sūtra, when it is free of redundancy and fault, is recognized as such by those well-versed in these concise teachings. At this point, the question arises: how were the Vedas once again scattered? To this, Brahmā spoke to Manu, saying, “O greatly wise one, protect the Veda.” Due to the fault of the age, the Vedas became concealed, each part hidden in its own order. In the Kṛta age, it is said, only a ten-thousandth part of the Veda remained. Nevertheless, it is essential that Vedic rites be performed, for without them the Veda itself faces destruction. When sacrifice is lost, the Veda is destroyed, and with its loss, all is utterly lost. Yet, the sacrifice performed by Krishna was tenfold and capable of granting all desires. It was the Lord who divided the single, four-footed Veda into four parts, ensuring its preservation. Therefore, the arrangement of the Veda has been established for you in this present age. Understand this, O excellent ones, both directly and indirectly, as it is now declared.