In the Treta Yuga, righteousness was upheld through sacrifice, giving, austerity, and truth. These were the pillars of dharma in that age. To preserve order and set boundaries among beings, the rule of punishment was established. The knowledge of the time was the one Veda, divided into four parts, remembered and revered as the foundation of wisdom during Treta. People lived surrounded by their sons and grandsons, passing away in the proper course of time, each generation following the last. The twilight period of the previous age, known by the name 'Saṃ,' faded as the Treta Yuga dawned. Now, tell me, the sages asked, about the creation as it was in the earlier epoch of Svāyambhuva Manu. When the dark and tumultuous Kali period had come to an end, and the virtuous Treta Yuga began, the established order was restored. Householders once again took up their duties. They gathered the necessary materials and commenced the performance of sacrifice, reestablishing the sacred rites at the very beginning of Treta. As the twilight period disappeared, taking with it the Kṛta Yuga, medicinal herbs sprang forth anew, and the rains began to fall. The system of varṇas and āśramas was established, and the mantras were assembled. Then, Indra, the lord and enjoyer of the universe, began a grand sacrifice. At his great Aśvamedha sacrifice, the foremost sages gathered from all directions. While the priests devoted themselves to their duties and the sacrificial acts were performed, the lighter tasks were completed, and the chief Adhvaryu priests stood ready. The Brahmins, tending the sacred fire, made offerings into the flames. In that moment, the gods—those who are the very essence of the senses—became the recipients of the sacrifice. But as the priests followed the injunctions, the great Adhvaryu sages grew agitated. Together, they approached Indra and respectfully questioned him: "What is this method of sacrifice you have established? O best of gods, we see that animal killing is present in your sacrifice. This does not seem to be righteousness; indeed, it appears as unrighteousness. Violence is not called dharma." They continued, "Let sacrifice be performed according to proper rule, with righteousness unbroken by transgression, and for no more than three years, using only those that do not sprout." Thus, the lord of the universe, Indra, and the seers who perceive the truth, wondered: "With which moving or unmoving beings should the sacrifice be performed?" To resolve their doubt, they composed their question and asked Vasu, the sky-roaming sage, on behalf of Indra: "O descendant of Uttānapāda, speak and dispel our uncertainty, O lord." Vasu, recalling the Vedas and the scriptures, spoke about the true nature of sacrifice: "Sacrifice should be performed with sacrificial animals, with grains, and also with fruits." He explained, "Just as the mantras for the deities, as interpreted by the great sages, imply violence, so too have I spoken based on that authority. Therefore, you must accept this; otherwise, your words would not be true." Seeing that this was inevitable, the assembled sages fell silent. But as a result of this, Vasu, who once moved freely in the heavens, became one who moved in the netherworld. The king Vasu, who had dispelled doubts about righteousness, fell from his high position. For the path of righteousness is subtle and far-reaching, with many doors, and difficult to grasp. Except for Manu, the son of Svāyambhuva, neither gods nor seers could attain it fully. Yet, thousands upon thousands of seers, by the power of their own austerities, reached the heavenly realms.