From the primordial times, the sacred mantras—such as the Taraka and others—became manifest in the world. With their appearance, wondrous perfections began to arise among all living beings, each revealing unique powers and qualities. These mantras did not remain hidden; they reappeared to the people through divine inspiration, illuminating their hearts and minds. The seven great sages took it upon themselves to teach these mantras, ensuring their wisdom would endure. Manu, the ancient progenitor, then proclaimed the traditional dharma, laying down the path of righteousness for all. Yet, as the ages passed and human lifespans became restricted, these teachings and mantras continued to flourish especially during the Dvapara Yugas. The divine principles themselves—without beginning or end—had been created long ago by the Self-born, and though the Vedic doctrines always held the same essential meaning, their forms and expressions would shift with each passing yuga. In this order, the Shudras performed sacrifices through service, while the twice-born—the Brahmanas, Kshatriyas, and Vaishyas—performed sacrifices through sacred recitation. All engaged actively in their rites, blessed with fruitful offspring, prosperity, and happiness. The Shudras followed the Vaishyas, and there was mutual devotion and harmony among them. Through the intention of the mind, the spoken word, and righteous actions, people cultivated lifespan, intelligence, strength, beauty, health, and virtue. To guide society, Brahmā established the system of varṇas (social orders) and āśramas (stages of life), ensuring order and purpose for all. However, as time unfolded, conflicts arose among beings, and once again they approached Manu for guidance. In deep meditation, Manu begot two sons through Śatarūpā. From that moment onward, kings emerged—those who would bear the rod of punishment and uphold justice. These rulers were charged with restraining even the hidden sins that ordinary human rulers could not subdue. In the Tretā age, the divisions of the varṇas were formally proclaimed, and the gods themselves set the great sacrifices in motion. Among them were Viśvabhuj and the mighty Indra, king of the gods. In this age, truth, recitation of the Vedas, austerity, and generosity were declared the highest dharma. It was then that heroes were born—mighty, long-lived, and of great strength. They were resplendent, with eyes like elongated lotus petals, broad chests, and well-built frames. These were the bearers of great bows, the universal emperors of the Tretā age. Tradition speaks of their arms and their span as “nyagrodha,” and when their height and breadth were equal, it was called the “nyagrodha circle.” To all universal emperors belonged the seven jewels, including the banner and the seven treasures—so named when they were lifeless. Among the living treasures were the horse, the elephant, and seven kinds of living beings, with fourteen prescribed for all emperors. In every Manvantara, both past and future, these emperors are born in the Tretā age, upholding dharma on earth. Four exceedingly wondrous qualities were found among them: strength, righteousness, happiness, and wealth. They enjoyed prosperity, virtue, desire, fame, and victory. Through their learning and austerity, they even surpassed the sages. These emperors bore distinctive marks—both bodily and human: copper-hued lips and eyes, the mark of Śrīvatsa upon their chests, and radiant hair. Their bodies were mighty, with the girth of a banyan tree, lion-like shoulders, and prominent genitalia. The soles of their feet bore the signs of wheels and fish, while their hands displayed the marks of conch and lotus. Among these illustrious emperors, four were renowned for possessing qualities entirely unattached to worldly things, shining as paragons of virtue and rule in the Tretā age.