Among those steadfast in their vows were Śauriṣu and Śṛṅgiputra, both devoted souls. Śṛṅgiputra, renowned for his greatness, became a teacher of three Saṃhitās, imparting sacred knowledge to worthy disciples. Meanwhile, Kauthuma, the noble son of Parāśara, taught six Saṃhitās, further enriching the tradition. Alongside them stood Prācīnayogaputra and the wise Patañjali, each contributing to the preservation and spread of Vedic wisdom. Lāṅgala, Śālihotra, Ṣaḍuvāca, and the Saṃhitās—together with Kaṇḍu and Kohala—formed a group of six, collectively known as the Lāṅgalas. Among the learned, Hiraṇyanābha composed a significant Saṃhitā, which he then entrusted to his disciple, a prince. This prince, in turn, passed on the teachings to his own disciples, whose names are remembered: Talaka, Māṇḍuka, Kālikā, and Rājika; Puṣṭi, Parikṛṣṭa, and Ulūkhalaka; Śālimañjaripāka, Śadhīya, and Kāninī. Of all those who sang the sacred Sāman, two are declared foremost, shining above the rest. In the tradition of the Atharva Veda, Sumantu divided its wisdom into two parts and shared it with the twice-born. Kabandha, following this path, also divided the Veda and gave one part to Pathya. Among the steadfast disciples of Devadarśa were Modo, Brahmabala, and Pippalāda, making four in all. Jājali, Kumudādi, and the wise Śaunaka are also remembered, as is Saindhavāyana, who received the second Saṃhitā. From these teachings arose the Nakṣatrakalpa, Vaitāna, and Saṃhitāvidhi—three collections foremost among the Atharvans, arrangers of the Saṃhitās. Ātreya, the wise Sumati, Kāśyapa, and Akṛtavraṇa, together with Sāvarṇi, Somadatti, Suśarmā, and Śāṃśapāyana, carried on the tradition. From among them, three new collections were compiled, and a fourth, belonging to the narrator, was added—thus, there are four principal collections. Other recensions faded away, just as the branches of the Veda sometimes become obsolete. Of the primary roots, the Laumaharṣaṇika comes first, followed by the Kāśyapika, and then the Śāṃśapāyanika, which is adorned with the meanings of the Noda and Artha. In total, there are fifteen such collections, along with ten others, and yet another ten. The tradition preserves eight thousand Sāman hymns and fourteen Sāman songs. In the Ādhvaryava tradition, there are said to be twelve thousand Chandas. From these, with both Grāmya and Āraṇyaka portions, comes the composition of mantras. The Grāmya and Āraṇyaka, together with these mantras, are known as the Ṛg, Brāhmaṇa, and Yajus. The Taittirīyas are also known as the Parakṣudra. The Ṛg collection is carefully enumerated, and the Brāhmaṇa is said to be four times its measure. This is the reckoning for the Yajus and Ṛc verses, including the Śukriya, all according to the tradition of Yājñavalkya. It is said there are six thousand Ṛc verses, and twenty-six more; elsewhere, eleven thousand Ṛc verses, plus ten more, are counted. One thousand Ṛc mantras are declared as the measure in another account. For the Atharvans, five thousand Ṛc verses are certainly established. Thus is spoken the account of the Āṅgirasas, and their Āraṇyaka is described as well, preserving the sacred knowledge for generations to come.