[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Vishnupurana](https://indike.org/pramana/in.purana.visnu) › 3.4 # Vishnupurana 3.4 Viṣṇupurāṇa 3.4 - **Language:** Sanskrit ## Contents - [3.4.26](https://indike.org/pramana/in.purana.visnu.3.4.26) — 1 part ### [3.4.1](https://indike.org/pramana/in.purana.visnu.3.4.1) parāśara uvāca: ādyo vedaś catuṣpādaḥ śatasāhasrasaṃmitaḥ tato daśaguṇaḥ kṛtsno yajño 'yaṃ sarvakāmadhuk // > PARÁŚARA.--The original Veda, in four parts, consisted of one hundred thousand stanzas; and from it sacrifice of ten kinds, the accomplisher of all desires, proceeded. In the twenty-eighth Dwápara age my son Vyása separated the four portions of the Veda into four Vedas. In the same manner as the Vedas were arranged by him, as Vedavyása, so were they divided in former periods by all the preceding Vyásas, and by myself: and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. Know, Maitreya, the Vyása called Krishńa Dwaipáyana to be the deity Náráyańa; for who else on this earth could have composed the Mahábhárata? Into what portions the Vedas were arranged by my magnanimous son, in the Dwápara age, you shall hear. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.2](https://indike.org/pramana/in.purana.visnu.3.4.2) tato 'tra matsuto vyāso 'ṣṭāviṃśatitame 'ntare vedam ekaṃ catuṣpādaṃ caturdhā vyabhajat prabhuḥ // > PARÁŚARA.--The original Veda, in four parts, consisted of one hundred thousand stanzas; and from it sacrifice of ten kinds, the accomplisher of all desires, proceeded. In the twenty-eighth Dwápara age my son Vyása separated the four portions of the Veda into four Vedas. In the same manner as the Vedas were arranged by him, as Vedavyása, so were they divided in former periods by all the preceding Vyásas, and by myself: and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. Know, Maitreya, the Vyása called Krishńa Dwaipáyana to be the deity Náráyańa; for who else on this earth could have composed the Mahábhárata? Into what portions the Vedas were arranged by my magnanimous son, in the Dwápara age, you shall hear. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.3](https://indike.org/pramana/in.purana.visnu.3.4.3) yathā tu tena vai vyastā vedavyāsena dhīmatā vedās tathā samastais tair vyastā vyāsais tathā mayā // > PARÁŚARA.--The original Veda, in four parts, consisted of one hundred thousand stanzas; and from it sacrifice of ten kinds, the accomplisher of all desires, proceeded. In the twenty-eighth Dwápara age my son Vyása separated the four portions of the Veda into four Vedas. In the same manner as the Vedas were arranged by him, as Vedavyása, so were they divided in former periods by all the preceding Vyásas, and by myself: and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. Know, Maitreya, the Vyása called Krishńa Dwaipáyana to be the deity Náráyańa; for who else on this earth could have composed the Mahábhárata? Into what portions the Vedas were arranged by my magnanimous son, in the Dwápara age, you shall hear. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.4](https://indike.org/pramana/in.purana.visnu.3.4.4) tad anenaiva vedānāṃ śākhābhedān dvijottama caturyugeṣu racitān samasteṣv avadhāraya // > PARÁŚARA.--The original Veda, in four parts, consisted of one hundred thousand stanzas; and from it sacrifice of ten kinds, the accomplisher of all desires, proceeded. In the twenty-eighth Dwápara age my son Vyása separated the four portions of the Veda into four Vedas. In the same manner as the Vedas were arranged by him, as Vedavyása, so were they divided in former periods by all the preceding Vyásas, and by myself: and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. Know, Maitreya, the Vyása called Krishńa Dwaipáyana to be the deity Náráyańa; for who else on this earth could have composed the Mahábhárata? Into what portions the Vedas were arranged by my magnanimous son, in the Dwápara age, you shall hear. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.5](https://indike.org/pramana/in.purana.visnu.3.4.5) kṛṣṇadvaipāyanaṃ vyāsaṃ viddhi nārāyaṇaṃ prabhum ko 'nyo hi bhuvi maitreya mahābhāratakṛd bhavet // > PARÁŚARA.--The original Veda, in four parts, consisted of one hundred thousand stanzas; and from it sacrifice of ten kinds, the accomplisher of all desires, proceeded. In the twenty-eighth Dwápara age my son Vyása separated the four portions of the Veda into four Vedas. In the same manner as the Vedas were arranged by him, as Vedavyása, so were they divided in former periods by all the preceding Vyásas, and by myself: and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. Know, Maitreya, the Vyása called Krishńa Dwaipáyana to be the deity Náráyańa; for who else on this earth could have composed the Mahábhárata? Into what portions the Vedas were arranged by my magnanimous son, in the Dwápara age, you shall hear. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.6](https://indike.org/pramana/in.purana.visnu.3.4.6) tena vyastā yathā vedā matputreṇa mahātmanā dvāpare hy atra maitreya tan me śṛṇu yathārthataḥ // > PARÁŚARA.--The original Veda, in four parts, consisted of one hundred thousand stanzas; and from it sacrifice of ten kinds, the accomplisher of all desires, proceeded. In the twenty-eighth Dwápara age my son Vyása separated the four portions of the Veda into four Vedas. In the same manner as the Vedas were arranged by him, as Vedavyása, so were they divided in former periods by all the preceding Vyásas, and by myself: and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. Know, Maitreya, the Vyása called Krishńa Dwaipáyana to be the deity Náráyańa; for who else on this earth could have composed the Mahábhárata? Into what portions the Vedas were arranged by my magnanimous son, in the Dwápara age, you shall hear. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.7](https://indike.org/pramana/in.purana.visnu.3.4.7) brahmaṇā codito vyāso vedān vyastuṃ pracakrame atha śiṣyān sa jagrāha caturo vedapāragān // > When Vyása was enjoined by Brahmá to arrange the Vedas in different books, he took four persons, well read in those works, as his disciples. He appointed Paila reader of the Rich; Vaiśampáyana of the Yajush; and Jaimini of the Soma-veda: and Sumantu, who was conversant with the Atharva-veda, was also the disciple of the learned Vyása. He also took Súta, who was named Lomaharshańa, as his pupil in historical and legendary traditions. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.8](https://indike.org/pramana/in.purana.visnu.3.4.8) ṛgvedaśrāvakaṃ pailaṃ jagrāha sa mahāmuniḥ vaiśampāyananāmānaṃ yajurvedasya cāgrahīt // ### [3.4.9](https://indike.org/pramana/in.purana.visnu.3.4.9) jaiminiṃ sāmavedasya tathaivātharvavedavit sumantus tasya śiṣyo 'bhūd vedavyāsasya dhīmataḥ // ### [3.4.10](https://indike.org/pramana/in.purana.visnu.3.4.10) romaharṣaṇanāmānaṃ mahābuddhiṃ mahāmuniḥ sūtaṃ jagrāha śiṣyaṃ sa itihāsapurāṇayoḥ // ### [3.4.10x2-1](https://indike.org/pramana/in.purana.visnu.3.4.10x2-1) ārṣādi bahudhā sthānaṃ devarṣiracitāśrayam // ### [3.4.10x2-2](https://indike.org/pramana/in.purana.visnu.3.4.10x2-2) itihāsam iti proktaṃ sthaviṣṭhādbhutakarmayuk // ### [3.4.11](https://indike.org/pramana/in.purana.visnu.3.4.11) eka āsīd yajurvedas taṃ caturdhā vyakalpayat cāturhotram abhūd yasmiṃs tena yajñam athākarot // > There was but one Yajur-veda; but dividing this into four parts, Vyása instituted the sacrificial rite that is administered by four kinds of priests: in which it was the duty of the Adhwaryu to recite the prayers (Yajush) (or direct the ceremony); of the Hotri, to repeat the hymns (Richas); of the Udgátri, to chaunt other hymns (Sáma); and of the Brahman, to pronounce the formulæ called Atharva. Then the Muni, having collected together the hymns called Richas, compiled the Rigveda; with the prayers and directions termed Yajushas he formed the Yajur-veda; with those called Sáma, Sáma-veda; and with the Atharvas he composed the rules of all the ceremonies suited to kings, and the function of the Brahman agreeably to practice. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.12](https://indike.org/pramana/in.purana.visnu.3.4.12) ādhvaryavaṃ yajurbhis tu ṛgbhir hotraṃ tathā muniḥ audgātraṃ sāmabhiś cakre brahmatvaṃ cāpy atharvabhiḥ // > There was but one Yajur-veda; but dividing this into four parts, Vyása instituted the sacrificial rite that is administered by four kinds of priests: in which it was the duty of the Adhwaryu to recite the prayers (Yajush) (or direct the ceremony); of the Hotri, to repeat the hymns (Richas); of the Udgátri, to chaunt other hymns (Sáma); and of the Brahman, to pronounce the formulæ called Atharva. Then the Muni, having collected together the hymns called Richas, compiled the Rigveda; with the prayers and directions termed Yajushas he formed the Yajur-veda; with those called Sáma, Sáma-veda; and with the Atharvas he composed the rules of all the ceremonies suited to kings, and the function of the Brahman agreeably to practice. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.13](https://indike.org/pramana/in.purana.visnu.3.4.13) tataḥ sa ṛca uddhṛtya ṛgvedaṃ kṛtavān muniḥ yajūṃṣi ca yajurvedaṃ sāmavedaṃ ca sāmabhiḥ // > There was but one Yajur-veda; but dividing this into four parts, Vyása instituted the sacrificial rite that is administered by four kinds of priests: in which it was the duty of the Adhwaryu to recite the prayers (Yajush) (or direct the ceremony); of the Hotri, to repeat the hymns (Richas); of the Udgátri, to chaunt other hymns (Sáma); and of the Brahman, to pronounce the formulæ called Atharva. Then the Muni, having collected together the hymns called Richas, compiled the Rigveda; with the prayers and directions termed Yajushas he formed the Yajur-veda; with those called Sáma, Sáma-veda; and with the Atharvas he composed the rules of all the ceremonies suited to kings, and the function of the Brahman agreeably to practice. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.14](https://indike.org/pramana/in.purana.visnu.3.4.14) rājñas tv atharvavedena sarvakarmāṇi sa prabhuḥ kārayām āsa maitreya brahmatvaṃ ca yathāsthitiḥ // > There was but one Yajur-veda; but dividing this into four parts, Vyása instituted the sacrificial rite that is administered by four kinds of priests: in which it was the duty of the Adhwaryu to recite the prayers (Yajush) (or direct the ceremony); of the Hotri, to repeat the hymns (Richas); of the Udgátri, to chaunt other hymns (Sáma); and of the Brahman, to pronounce the formulæ called Atharva. Then the Muni, having collected together the hymns called Richas, compiled the Rigveda; with the prayers and directions termed Yajushas he formed the Yajur-veda; with those called Sáma, Sáma-veda; and with the Atharvas he composed the rules of all the ceremonies suited to kings, and the function of the Brahman agreeably to practice. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.15](https://indike.org/pramana/in.purana.visnu.3.4.15) so 'yam eko mahāvedatarus tena pṛthakkṛtaḥ caturdhā tu tato jātaṃ vedapādapakānanam // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.16](https://indike.org/pramana/in.purana.visnu.3.4.16) bibheda prathamaṃ vipra paila ṛgvedapādapam indrapramataye prādād bāṣkalāya ca saṃhite // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.17](https://indike.org/pramana/in.purana.visnu.3.4.17) caturdhā sa bibhedātha bāṣkalo nijasaṃhitām baudhyādibhyo dadau tās tu śiṣyebhyaḥ sa mahāmatiḥ // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.18](https://indike.org/pramana/in.purana.visnu.3.4.18) baudhyāgnimāṭharau tadvad yājñavalkyaparāśarau pratiśākhās tu śākhāyās tasyās te jagṛhur mune // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.19](https://indike.org/pramana/in.purana.visnu.3.4.19) indrapramatir ekāṃ tu saṃhitāṃ svasutaṃ tataḥ māṇḍukeyaṃ mahātmānaṃ maitreyādhyāpayat tadā // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.20](https://indike.org/pramana/in.purana.visnu.3.4.20) tasya śiṣyapraśiṣyebhyaḥ putraśiṣyān kramād yayau // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.21](https://indike.org/pramana/in.purana.visnu.3.4.21) vedamitras tu śākalyaḥ saṃhitāṃ tām adhītavān cakāra saṃhitāḥ pañca śiṣyebhyaḥ pradadau ca tāḥ // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.22](https://indike.org/pramana/in.purana.visnu.3.4.22) tasya śiṣyās tu ye pañca teṣāṃ nāmāni me śṛṇu mudgalo gālavaś caiva vātsyaḥ śālīya eva ca śiśiraḥ pañcamaś cāsīt maitreya sumahāmuniḥ // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.22x3](https://indike.org/pramana/in.purana.visnu.3.4.22x3) etāni pañcanāmāni saṃhitāyāḥ samāśritāḥ // ### [3.4.23](https://indike.org/pramana/in.purana.visnu.3.4.23) saṃhitātritayaṃ cakre śākapūṇir athetaraḥ niruktam akarot tadvac caturthaṃ munisattama // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.24](https://indike.org/pramana/in.purana.visnu.3.4.24) krauñco vaitālakis tadvad balākaś ca mahāmuniḥ niruktaś ca caturtho 'bhūd vedavedāṅgapāragaḥ // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.25](https://indike.org/pramana/in.purana.visnu.3.4.25) ity etāḥ pratiśākhābhyo 'py anuśākhā dvijottama bāṣkalaś cāparās tisraḥ saṃhitāḥ kṛtavān dvija śiṣyaḥ kālāyanir gārgyas tṛtīyaś ca tathā javaḥ // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.26](https://indike.org/pramana/in.purana.visnu.3.4.26) ity ete bahvṛcāḥ proktāḥ saṃhitā yaiḥ pravartitāḥ // > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.4.26.p1](https://indike.org/pramana/in.purana.visnu.3.4.26.p1) iti śrīviṣṇupurāṇe tṛtīyāṃśe caturtho 'dhyāyaḥ > This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth. The three Sanhitás were given to his three pupils, Krauncha, Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary. In this way branch sprang from branch. Another Báshkali composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava. These are they by whom the principal divisions of the Rich have been promulgated. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.3.4.1) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.3.4.p1) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.3.4.1) — Sanskrit ## Linked texts (4) - [Nandipurāṇa](https://indike.org/pramana/in.purana.upa.saiva.nandi.1.7-3.1) — Sanskrit - [Brahmāṇḍapurāṇa](https://indike.org/pramana/in.purana.brahmanda.1.34.8) — Vyāsa, Sanskrit - [Vāyupurāṇa](https://indike.org/pramana/in.purana.vayu.1.60.10) — Vyāsa, Sanskrit - [Daśavidhahetunirūpaṇa](https://indike.org/pramana/in.vedanga.kalpa.grhya.vaikhanasa!tatparyacintamani.dasavidhahetunirupana.80.10) — Śrīnivāsamakhin, Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu.3.4](https://indike.org/pramana/in.purana.visnu.3.4) · Pramāṇa