In the age known as Tretā, the dharma of the people was founded upon truth, the recitation of sacred texts, austerity, and giving. These were the pillars of righteousness in that era. It was a time when heroes were born—men of great strength and long life, their eyes elongated like lotus petals, their chests broad, and their bodies well-built. These mighty ones bore great bows and became universal emperors, ruling over all in the Tretā age. According to tradition, the span of their arms was called nyagrodha, and a span itself was known by that name. When a person’s height equaled their arm span, that was referred to as the nyagrodha circle—a mark of regal stature. All universal emperors possessed seven precious jewels, and their banners and treasures, when lifeless, were so named. Among their treasures were the horse, the elephant, and seven kinds of living beings, all mentioned in the ancient texts. In total, fourteen treasures were prescribed for every emperor. Throughout all Manvantaras—past and future—in this world, it was in the Tretā age that these emperors were born. Four exceedingly wondrous qualities marked their reign: strength, righteousness, happiness, and wealth. They enjoyed prosperity, righteousness, desire, fame, and victory. By their learning and austerity, they even surpassed the sages. These emperors were born bearing distinctive marks, both bodily and human: copper-hued lips and eyes, the mark of Śrīvatsa upon their chests, and radiant hair. Their bodies were as thick as the trunk of a banyan tree, their shoulders lion-like, and their genitalia prominent. On their feet were the signs of wheels and fish, while their hands bore the marks of the conch and lotus. Among them, four emperors were renowned for possessing unattached qualities. In the Tretā age, sacrifice, giving, austerity, and truth were all considered forms of righteousness. To establish order and boundaries, the rule of punishment was enacted. The knowledge of the age was one Veda, divided into four parts. Surrounded by their sons and grandsons, these emperors died in proper succession. The twilight period of the age had its own nature and was known by the name 'Saṃ.' Now, let us recall the creation as it was in the earlier Svāyambhuva epoch. When the period known as Kālī had ended and the Tretā Yuga had arrived, the established order was restored. Those devoted to the householder stage gathered the necessary materials to commence the sacrifice. Thus, at the beginning of the Tretā Yuga, the performance of sacrifice was established. When the twilight period disappeared, together with the Kṛta Yuga, medicinal herbs began to arise, and the sending of rain commenced. The system of varṇas and āśramas was established, and the mantras were assembled. Then, the lord Indra, the enjoyer of the universe, began the great sacrifice. At Indra’s grand Aśvamedha sacrifice, the great sages assembled. The priests engaged in their sacred duties, performing the sacrificial acts. When the lighter tasks were completed and the chief Adhvaryu priests were present, offerings were poured into the sacred fire by the Brahmins who tended it. At that moment, the gods—those who are of the nature of the senses—became the recipients of the sacrifice. When the priestly injunction was given, the Adhvaryu priests, those great sages, were stirred and agitated, as the sacred rites continued in the dawn of the Tretā age.