With deep reverence, I bow to the radiant Sun, whose golden chariot is drawn by beams that bring nectar, and who is the eye illuminating all worlds. As the Sun was praised with such hymns and others, he appeared in the form of a horse and spoke, offering a boon: “Choose whatever you desire.” Yājñavalkya, after bowing respectfully, requested, “Grant me those Yajur Veda formulas which are not possessed by my teacher.” The blessed Sun granted him those formulas—known as the Ayātayāma—which his teacher had not known. O best of the twice-born, the Brahmins studied the Yajur Veda mantras that were taught by Vājina, from whom the Sun-horsed tradition arose. Among the Vājinas, there are fifteen branches; the Kāṇva and others, begun by Yājñavalkya, are renowned. O Maitreya, listen as I recount how Jaimini, the disciple of Vyāsa, divided the tree of the Sāma Veda in succession. Sumantu and Sukarmā were both his sons, and each studied one Saṃhitā. Sukarmā, the son of Sumantu, created a thousand divisions of the Saṃhitā, which were received by two wise disciples. Hiraṇyanābha of the Kauśalya lineage and Pauṣpiñji were these disciples; from them, the northern singers of Sāma are remembered as fifteen. The Saṃhitās received by noble Brahmins from Hiraṇyanābha are also called the eastern singers of Sāma by the learned. Lokākṣi, Kuthumi, Kusīdi, and Laṅgali—disciples of Pauṣpiñji—along with others, multiplied the Saṃhitās greatly. Hiraṇyanābha’s wise disciple taught twenty-four Saṃhitās to accomplished students, and by their efforts, the Sāma Veda became abundant in branches. Now I shall speak of the Atharva Veda. Sumantu taught his disciple Kabandha, who firmly transmitted it to Devadarśa and Pathya. Sumantu, radiant in wisdom, taught the Atharva Veda; Devadarśa’s disciples were Maudaga, Brahmabali, Śaukyāyani, Pippalāda, and another eminent sage. Pathya also had three disciples—Jājāli, Kumuda, and Śaunaka—by whom the Saṃhitās were divided. Śaunaka, having firmly established it, gave one Saṃhitā to Babhrava, and another to Saundhavāyana. The Saindhava and Mūñjikeśa further divided the established Saṃhitā into three, as did the Nakṣatrakalpa and other Saṃhitās. Among the Atharvaṇa, the foremost arrangers of the Saṃhitās are Āṅgirasa and Śāntikalpa. Through narratives, sub-narratives, songs, and ritual instructions, one skilled in Purāṇic meanings composed the Purāṇa Saṃhitā. The renowned disciple of Vyāsa was Sūta Romaharṣaṇa, and to him, Vyāsa gave the Purāṇa Saṃhitā. Romaharṣaṇa had six disciples: Sumati, Agrivarja, Mitrayu, Shamsapayana, Akritavrana, and Savarni. Kashyapa composed a Saṃhitā, as did Savarni and Shashapayana; Romaharṣaṇa made another. These are the root Saṃhitās of the three. By means of this fourfold division, O sage, the first Purāṇa among all is called the Brahma Purāṇa. The knowers of the Purāṇas declare eighteen Mahāpurāṇas: Brahma, Padma, Vaishnava, Shaiva, Bhagavata, Naradiya, Markandeya, Agneya, Bhavishya, Brahmavaivarta, Linga, Varaha, Skanda, Vamana, Kurma, Matsya, Garuda, and Brahmanda. Likewise, the sages have spoken of the Upapurāṇas; these eighteen are the Mahāpurāṇas, O great sage. Each Purāṇa describes creation, dissolution, genealogies, cycles of Manus, and the deeds of dynasties. What I have narrated to you about the Purāṇas is called the Vaishnava, following the Padma Purāṇa. In matters of creation, dissolution, genealogies, and cycles of Manus, the blessed Vishnu is described in all. The four Vedas, their limbs, Mimamsa, the expanse of Nyaya, the Purāṇas, and the Dharma Shastras—these fourteen are the sciences. Ayurveda, Dhanurveda, Gandharva, and Artha Shastra complete the list, making eighteen sciences in total. The Brahmarshis are to be known as the first; from them came the Devarshis, then the Rajarshis, and from them three types of Rishi lineages. Thus, the branches and sub-branches have been enumerated, along with their creators and the causes of their divisions. In every Manvantara, the divisions of branches are considered equal; the Prājāpatya tradition and the eternal Vedas are the threefold arrangements, O twice-born. All this has been told to you as you asked, O Maitreya; what else related to the Vedas would you like to hear? Everything you asked has been explained as it is, O twice-born; now, I wish to hear one thing from you—please tell it to me.