Śatakratu, known as Indra, once struck down those who studied the sacred texts during forbidden times, upholding the sanctity of scriptural discipline. Yet, seeing a sage’s righteous anger at this act, Śakra, moved by compassion, granted him another boon: both the highly wise ones were permitted to study a thousand Saṃhitās each, expanding the treasury of sacred knowledge. Having declared this, the illustrious Vāsava, lord of the gods, addressed the renowned sage Sukarmā. Among Sukarmā’s disciples was Pauṣyañji, the most intelligent and foremost among the twice-born. Pauṣyañji himself mastered and taught a thousand and a half Saṃhitās. Another sage, Kauśilya, became expert in five collections of Saṃhitās. Pauṣyañji had four distinguished disciples, each founding their own branch of learning. These were Sakotiputra, Susahā, Sunāma, and Vittalaugākṣiṇa. Among them, three—Sakotiputra, Susahā, and Sunāma—were disciples of Kuśuma, while Parāśara was Kuśuma’s own son. Śauriṣu and Śṛṅgiputra stood out for their steadfastness in practice and vows. Śṛṅgiputra, a great soul, transmitted three Saṃhitās to his students. Kauthuma, son of Parāśara, taught six Saṃhitās. Among other notable teachers were Prācīnayogaputra and the wise Patañjali. Lāṅgala, Śālihotra, Ṣaḍuvāca, together with Kaṇḍu and Kohala, formed a group of six known as the Lāṅgalas, each associated with their own Saṃhitā. One particular Saṃhitā was composed by Hiraṇyanābha, whose disciple was a prince. Hiraṇyanābha passed this knowledge to his own disciples, who were Talaka, Māṇḍuka, Kālikā, Rājika, Puṣṭi, Parikṛṣṭa, Ulūkhalaka, Śālimañjaripāka, Śadhīya, and Kāninī. Of all the singers of Sāman, two were renowned as the foremost exponents. Turning to the Atharva Veda, Sumantu divided it into two parts and entrusted them to the twice-born. Kabandha further split the text, giving one portion to Pathya. Devadarśa had four steadfast disciples: Modo, Brahmabala, Pippalāda, and one more. Jājali, Kumudādi, and Śaunaka were also prominent, while the wise Saindhavāyana received the second Saṃhitā. Among the Atharvans, Nakṣatrakalpa, Vaitāna, and Saṃhitāvidhi became the foremost arrangers of Saṃhitās. Ātreya, the wise Sumati, Kāśyapa, and Akṛtavraṇa, along with Sāvarṇi, Somadatti, Suśarmā, and Śāṃśapāyana, furthered this tradition. Among them, three made new collections, and a fourth was added by the narrator, resulting in four primary collections. The other recensions became redundant, just as with the branches of the Veda. The tradition recognized the Laumaharṣaṇika as the first root collection, followed by the Kāśyapika, and then the Śāṃśapāyanika, which was adorned with the meanings of the Noda and Artha. Altogether, there were fifteen principal collections, with ten others, and yet ten more. The Sāman tradition held eight thousand Sāman hymns and fourteen Sāman songs. In the Ādhvaryava tradition, there were said to be twelve thousand Chandas, or metrical hymns. Thus, the vast and intricate branches of Vedic knowledge were preserved and transmitted through dedicated teachers and their disciples, ensuring the continuity of sacred wisdom through the ages.