Across all the Manvantaras—those that have passed and those yet to come—there arises, in this world, a recurring pattern. In the Treta Yuga, mighty emperors are born, their reigns marked by four wondrous qualities: strength, righteousness, happiness, and wealth. To these, prosperity, righteousness, desire, fame, and victory are added, making their rule remarkable. Through learning and austerity, these emperors surpass even the sages, and their births are distinguished by auspicious marks, both bodily and human. Their copper-hued lips and eyes, the mark of Śrīvatsa upon their chests, and radiant hair set them apart. Their bodies are broad like the girth of a banyan tree, with lion-like shoulders and prominent genitalia. On their feet are signs of wheels and fish; on their hands, the symbols of conch and lotus. Among these emperors, four possess qualities free from attachment. In the Treta age, sacrifice, giving, austerity, and truth are upheld as the essence of righteousness. To establish boundaries and order, the rule of punishment is enacted. The knowledge of the Treta age is preserved as a single Veda, divided into four parts. Surrounded by sons and grandsons, these emperors pass away in due order. The twilight period has its own nature and is known by the name 'Saṃ.' Now, let us turn to the creation as it was in the earlier Svāyambhuva epoch. When the period known as Kali had ended and the Treta Yuga had dawned, the established order was restored, and those devoted to the householder stage gathered the necessary materials. Thus, the performance of sacrifice was commenced at the beginning of the Treta Yuga. When the twilight period disappeared, along with the Kṛta Yuga, medicinal herbs appeared and rains began to fall. The system of varṇas and āśramas was established, and the mantras were assembled. At this time, Indra, lord and enjoyer of the universe, began the great sacrifice. At his grand Aśvamedha sacrifice, the sages gathered in assembly. While the priests diligently performed their duties and sacrificial acts, and as the chief Adhvaryu priests attended, offerings were poured into the sacred fire by the Brahmins who tended it. Then, the gods—those who are of the nature of the senses—became recipients of the sacrifice. Yet, as the priestly injunctions were given, the Adhvaryu priests and the great sages grew agitated. They approached Indra together and asked, “What is this method of sacrifice you employ?” They observed, “O best of gods, we see the killing of animals in your sacrifice. This is not righteousness; indeed, it is unrighteousness. Violence is not called righteousness.” They declared that sacrifice must be prescribed by proper rule, with righteousness unbroken by transgression, and for a maximum period of three years, using only those things that do not sprout. Thus, Indra, lord of the universe, together with the seers who perceive the truth, questioned: “With which moving or unmoving beings should the sacrifice be performed?” They composed their words and, on Indra’s behalf, questioned Vasum, the sky-roaming one. “O descendant of Uttānapāda, speak and dispel our doubt, O lord.” Recalling the Vedas and scriptures, Vasum spoke about the true nature of sacrifice, illuminating the path for all assembled.