Those who possessed excellent qualities were chosen to examine the king, ensuring wisdom and virtue prevailed in his court. In a great assembly, all the sages stood united on one side, while the formidable Yājñavalkya stood alone on the other. Each sage was questioned individually, but none could provide an answer. Then Yājñavalkya, addressing his disputant directly, called out, “Śākalya.” A wager was established and bound by the sacrificer, with all parties agreeing to its terms. Yājñavalkya, surrounded by his attendants and in the presence of the gathered sages, spoke with authority. He observed, “You wish to seize for yourself the great wealth of knowledge. But recognize that the true strength of those devoted to Brahman lies in their vision of the essence of knowledge.” Turning to the Brahmins, he said, “O Brahmins, whose wealth is questions of desire, let us speak the question of desire.” Hearing these words, Śākalya became enraged, his fury so great that he fainted with anger. Yājñavalkya challenged him: “Now, speak forth the questions of desire that I have set before you, just as they are.” Śākalya, rising to the challenge, put forth a thousand questions, complete in every respect. With no dispute remaining, Yājñavalkya answered them. In this debate for a wager, it was understood that death would come to whichever of the two speakers was defeated—whether the topic was the principal path of the inner self or the way of meditation. Śākalya, unable to comprehend the depths of knowledge, met his death in this manner. Thus, a great debate arose among those seekers of wealth. Yājñavalkya, self-controlled and steadfast, returned to his own pure home, surrounded by his disciples. The wise knower of the Veda then composed five collections. Among them were Khalīya, Sutapā, Vatsa, and Śaiśireya, the fifth. The best of the twice-born created Nirukta as the fourth. Among his disciples were Dhīmān, Tabalāka, and Gaja—excellent Brāhmaṇas endowed with great qualities. Three noble disciples in particular were steadfast in austerity and firm in their vows, the third being Ārjava. These many-versed collections were thus declared, set forth by these noble ones. Yājñavalkya proclaimed eighty-six auspicious collections of the Yajur Veda. Among them, one collection was abandoned by Yājñavalkya, the great ascetic. Within all these collections, threefold divisions were described—those from the north, the central region, and the east, each of a different kind. Asuri was remembered as the foremost founder of the tradition in the central region. Thus, these Carakas were described, O twice-born ones, as expounders of the Saṃhitā. The question arose: What was done, and for what reason did they assume the state of Carakas? Having reached the summit of Meru, they deliberated. The agreement was declared: “He would commit the killing of a Brahmin.” In seven nights, they traveled to the place where the agreement had been made. Then Vaiśampāyana, gathering his disciples, spoke: “All of you assemble and speak whatever words are beneficial, as you wish. Empowered by my own austerity, I will raise him up by force.” He commanded, “Whatever you have learned, return it all to me.” Obedient to his words, they vomited what was thus stained with blood, O best knowers of Brahman.