Listen, O seekers, to the sacred account of how knowledge and the Veda were preserved and arranged in the world. First, understand the nature of reason: it is called so from the root 'han', meaning 'to strike', for it is that which is declared by others as refuting, dispelling falsehood with clarity. A definition, likewise, is the precise determination of the meaning of a statement, bringing understanding to words. Praise arises from the root 'śaṃs' with the prefix 'pra', signifying the declaration of virtue—lifting up what is good for all to hear. When a statement is to be enacted, it is called an injunction, indicating, “This indeed is to be done in this way.” Teachings of extremely remote or ancient meaning are known as 'purākalpa', or ancient ordinances. The wisdom of the ancients was preserved through mantras, Brāhmaṇas, Kalpas, and the pure, extensive Nigamas. In these, the principle is taught: just as this is so, so is that; and just as that is so, so is this—revealing the unity and reflection within sacred knowledge. At the very beginning, the wise established the protection of the Brāhmaṇa, ensuring that knowledge would not be lost. They arranged the mantras as well, so that prescribed actions would be performed in the right way. Those learned in sūtras know a true sūtra to be without redundancy and fault, clear and perfect in its expression. Now, you may wonder, “How were the Vedas again scattered?” Hear this, for it is a tale of divine wisdom. Brahmā, the creator, spoke to Manu, saying, “Protect the Veda, O greatly wise one.” Yet, all the Vedas became concealed, each in its own order, due to the fault of the age. Only a ten-thousandth part remained, as was declared in the Kṛta age. It is essential that Vedic rites be performed, for if they are neglected, the Veda itself is destroyed; and when the Veda is lost, all is utterly lost. In time, Krishna performed a tenfold sacrifice, one that granted all desires and restored balance. The Lord then divided the single, four-footed Veda into four parts, establishing its order for the present age. “Understand this, O excellent ones,” he declared, “both directly and indirectly, as I teach you.” Vyasa, known as Dvaipayana, is the eternal portion of Vishnu. For the sake of preserving the Veda, he accepted four disciples: Paila, the fourth; Lomaharshana, the fifth; Vaishampayana, who became the expounder of the Yajur Veda; and the most excellent sage Sumantu, entrusted with the Atharva Veda. The blessed Lord and Master also accepted me as his disciple. Thus arose the fourfold priesthood, and Vyasa arranged the sacrifice accordingly. He established the Udgatri with the Samans, the office of Brahman with the Atharvans, and appointed the Hotṛ with the Yajur Veda. By means of the Atharva Veda, all the rites were performed as they should be. Long ago, the one skilled in the meaning of the Puranas composed the Purana Samhita. Because it is used in sacrifice, this scripture is determined to be the Yajur Veda. Vyasa, endowed with a hundredfold vigor, together with the priests learned in the Veda, set about dividing and teaching the sacred hymns. Paila, having received the Rig verses, divided them again into two collections: one he gave to Indrapramatta, the other to Bashkala. For a month, he taught his devoted disciples, those who were steadfast in service and welfare. The third collection went to Parashara, and another to Yajnavalkya. He also instructed the illustrious Manduka, the highly fortunate one. The exalted Paila taught his son Satyasrava, who was truthful and devoted to righteousness. He further taught Satyaśri, a great-souled one, ever devoted to truth and dharma. Thus, through wise division and careful instruction, the Veda was preserved and spread for the benefit of the world.