The great sage Vyāsa, renowned for his vast intellect and deep wisdom, took Romaharṣaṇa, the Sūta, as his disciple, entrusting him with the knowledge of the Itihāsas and Purāṇas. In those ancient days, there existed but a single Yajurveda. Vyāsa, perceiving the needs of the world, divided this Veda into four distinct parts. From these divisions arose the fourfold priesthood, and thus the sage prepared the way for the proper performance of sacrifices. Assigning each priestly function its mantras, Vyāsa established the Adhvaryu with the Yajus mantras, the Hotṛ with the Ṛg mantras, the Udgātṛ with the Sāma mantras, and the Brāhmaṇa with the Atharva mantras. Then, he further separated the Ṛg mantras to form the Ṛgveda, the Yajus to form the Yajurveda, and the Sāma mantras to form the Sāmaveda. By means of the Atharvaveda, O Maitreya, the Lord ensured that all royal rituals were performed, and the office of the Brāhmaṇa was established as appropriate. Thus, from the one great tree of the Veda, Vyāsa brought forth a fourfold division, like branches springing from a sturdy trunk. To further preserve and propagate this knowledge, Paila, at Vyāsa’s instruction, divided the Ṛgveda into two collections. One he entrusted to Indrapramati, and the other to Bāskala. Bāskala, in turn, divided his collection into four parts, giving them to his disciples, beginning with Baudha. Baudhya, Agnimaṭhara, Uddālaka, Yājñavalkya, and Parāśara each received a distinct branch from this school. Indrapramati passed on the Saṃhitā to his own son, the noble Māṇḍūkāya. Through the efforts of Māṇḍūkāya’s disciples and their disciples, this Saṃhitā was preserved and studied. Māṇḍūkāya himself composed five Saṃhitās, which he gave to his disciples—Mudugala, Gomukha, Vātsya, Śālīya, and Śiśira, the great sage. Śākapūrṇi then composed three Saṃhitās, and the noble sage Ujvatu created the Nirukta, a work on the explanation of Vedic words. Krauñca, Vaitālika, and the wise Balāka also contributed to the Nirukta, being well-versed in the Veda and its ancillary sciences. From these main branches arose further sub-branches, and Bāskali composed three additional Saṃhitās, which he entrusted to his disciples: Kālāyani, Gārgya, and Kathājava. Thus, the many Saṃhitās were established, each with their own lineage and guardians. Turning to the Yajurveda, Parāśara spoke: The wise Vaiśampāyana, a disciple of Vyāsa, composed twenty-seven branches of the Yajur Veda and gave them to his disciples, who continued their study through successive generations. Among these disciples was Yājñavalkya, the son of Brahmarāta, a sage devoted to righteousness and service to his teacher. However, it was decreed by the assembly of sages that whoever failed to assemble on Mahāmeru within seven nights would incur the sin of Brahmin-slaying. At that time, only Vaiśampāyana transgressed this rule, for he, in a moment of anger, struck his young nephew—his sister’s son—with his foot. To atone for this, he commanded his disciples, "For my sake, all of you must undertake the vow that removes the sin of Brahmin-slaying; do not question this." Yājñavalkya, confident in his own strength, said, "Revered one, what need have I of these twice-born, who are troubled and of little energy? I alone shall undertake this vow." This response angered his teacher greatly, and Vaiśampāyana said, "Give up what you have received from me, for you have shown disrespect to the Brāhmaṇas. There is no purpose for me with a disciple who disobeys my command." Yājñavalkya replied, "O Bhattayā, what you have asked has been explained by me. You have learned all that I know." Thus, he vomited forth the Yajur Veda formulas he had learned, stained with blood in their original form, and gave them back to his teacher before departing. The Yajur Veda formulas released by Yājñavalkya were then taken up by those who became partridges (tittiri), and from them, these teachings became known as the Taittirīyas. Those disciples who undertook the atonement for Brahminicide became known as the Caraka Adhvaryus. Meanwhile, Yājñavalkya, dedicated to supreme purity, worshipped the Sun with a concentrated mind, longing to regain the Yajur Veda mantras. With deep reverence, he offered salutations: to Savitṛ, the supporter and liberator, the essence of Ṛg, Yajur, and Sāma Veda; to Agni and Soma, the very cause of the universe; to Bhāskara, radiant with the supreme brilliance; to the one whose essence is the knowledge of time—kalās, kāṣṭhās, and nimeṣas; to the one who is to be meditated upon, the form of Viṣṇu, the supreme imperishable. He praised the Sun, who nourishes gods and ancestors, who creates and destroys snow, water, heat, and rain, who dispels darkness and awakens the world, who upholds the abode of existence. To Vivasvat, the creator, the pure self, the source of purity and righteous action, Yājñavalkya offered repeated salutations: to Savitṛ, to Sūrya, to Bhāskara, to Vivasvat, to Āditya, the primal being, the foremost of the gods. Thus, through the wisdom and devotion of these sages, the Vedas were divided, preserved, and transmitted, their branches spreading wide to nourish the world with sacred knowledge.