A group of seekers, moved by curiosity and concern, gathered together and approached Indra. They asked him directly, “What is this method of sacrifice that you practice?” Observing the proceedings, they noted, “O best of gods, we see that animal killing is present in your sacrifice.” They questioned the righteousness of such acts, saying, “This is not Dharma; indeed, it is adharma. Violence cannot be called righteousness.” They insisted that sacrifice should be performed according to proper rules, with Dharma unbroken by transgression. For the span of three years at most, they said, only those offerings that do not sprout should be used. Thus, Indra, the lord of the universe, together with the truthful seers, pondered: “With which moving or unmoving beings should the sacrifice be performed?” To resolve their doubts, they composed their questions and approached Vasu, the sky-roaming sage, on Indra’s behalf. They addressed him, “O descendant of Uttānapāda, speak and dispel our uncertainty, O lord.” Vasu, recalling the Vedas and scriptures, spoke about the true nature of sacrifice. He explained, “Sacrifice may be performed with sacrificial animals, grains, and also with fruits.” He further clarified that, just as the mantras for the deities, according to the great sages, sometimes imply violence, so too must their actions follow that authority. “Therefore,” he said, “I have spoken as the tradition dictates, and you ought to accept it. Let the sacrifice proceed in this way; otherwise, your words would be untrue.” Seeing that this outcome was inevitable, the assembly fell silent. Vasu, who once moved in the heavens, was now relegated to the netherworld. The king Vasu, who had dispelled doubts about righteousness, thus fell from his position. The path of Dharma, with its many doors, is subtle and far-reaching. Except for Manu, the son of Svāyambhuva, neither gods nor seers have fully attained it. Thousands of crores of seers, through their own austerities, reached heaven. These ascetics lived on gleaned grains, roots, fruits, vegetables, and water as their wealth. Their lives were marked by non-injury, absence of greed, austerity, compassion for all beings, and self-restraint. This, they taught, is the difficult-to-attain root of the eternal Dharma. Among those who followed this path were Priyavrata, Uttānapāda, Dhruva, Medhātithi, Vasu, Prājīnabarhi, Parjanya, Havirdhāna, and others—royal sages of great strength whose fame is established. The entire universe, they remembered, was created by Brahmā through austerity. Sacrifice, they taught, consists of both substance and mantra; austerity is of the nature of fasting. True Brahmanical action is the conquest of nature through renunciation and detachment. Thus, a great dispute arose regarding the initiation of knowledge. When it was seen that Dharma had prevailed, the sages departed, and the gods completed their sacrifice. From that time, the practice of sacrifice has evolved along with the ages. When the Tretā age declined, the Dvāpara age began. As time passed, those ancient practices perished. There arose a mingling of castes and a reversal of duties. In Dvāpara, activity became joined with passion and darkness. Confusion reigned, and in the Kali age, even those practices perished. In that age, the Veda and tradition assumed dual forms. Because attainment became uncertain, the very essence of Dharma was no longer known.