Listen now to the unfolding of the ages, as the measure of a kalpa—twice as vast as previously recounted—encompasses the great cycles of time, with the Krita and Treta Yugas already explained. I shall now describe for you the creation and nature of the Treta Yuga, and also of Dvapara and Kali, for these two latter ages are so closely intertwined that they cannot be spoken of apart. This account comes in its proper order, though I did not speak of it during the previous two yugas, being then absorbed in recounting the lineages of the sages, narrating their stories step by step. The details left untold in the Treta Yuga, I shall now reveal—so listen attentively. At the dawn of the Treta Yuga, Manu, together with the seven great sages, was inspired by Brahmā to declare the principles of dharma—both those rooted in the Vedas and those established by tradition. The seven sages proclaimed the śrauta dharma, rich with rituals concerning marriage, the sacred fire, and the recitation and practice of the Ṛg, Yajur, and Sāma Vedas. At the same time, Manu Svāyambhuva set forth the traditional dharma, characterized by proper conduct, transmitted in an unbroken line, and harmonized with the duties of varṇa (class) and āśrama (stage of life). Through their truthfulness, celibacy, study, and austerities, and through the intense spiritual practices of these sages, the dharma was preserved and passed down in proper succession. At the beginning of the Treta Yuga, from Manu and the seven sages, both unintentionally and at times by intention, the tradition unfolded in this way. It was in this age that mantras, such as Tāraka and others, multiplied through inspired visions; in the first kalpa, these mantras had appeared spontaneously among the gods. Thereafter, among the wise authorities, the perfected beings, and others, the practice of mantra-yoga became established. In previous kalpas, thousands of mantras appeared, and now they are present again, manifesting in their proper forms. The Ṛg, Yajus, Sāman, and Atharvan mantras, along with those revealed by the seven sages, were joined with the traditional dharma as declared by Manu. At the beginning of the Treta Yuga, the Vedas were united as a single foundation of dharma. Yet, as lifespans diminished, in the Dvapara Yuga the Vedas were divided into parts. The sages, through their austerities, studied these Vedas day and night. The divine Vedas, without beginning or end, were originally declared by Svayambhū (the self-born), complete with all their limbs and established in their own dharma. In each yuga, the Vedas adapt according to the needs of dharma, and the practices they teach vary with the age. The initiation sacrifice was assigned to kṣatriyas; the havis-sacrifices to vaiśyas; service-sacrifices to śūdras; and recitation-sacrifices to brāhmaṇas. Thus, in the Treta Yuga, the four varṇas arose—upholding dharma, performing their rites, raising families, prospering, and living in happiness. Each class was established by its own members: brāhmaṇas by brāhmaṇas, kṣatriyas by kṣatriyas, vaiśyas by vaiśyas, while śūdras followed and supported the others. Their natures were auspicious, and their dharmas were rooted in the duties of class and stage of life. In the Treta Yuga, actions performed by thought, word, or deed were unbroken and successful. People enjoyed long life, good form, strength, intelligence, health, and righteousness—these qualities were common to all in the Treta Yuga. Brahmā thus established for them the system of varṇa and āśrama, the collections of mantras, health, and righteousness. The mantras and sacred collections were given by the sages, sons of Brahmā, and the gods themselves established the practice of sacrifice. In the Svāyambhuva Manvantara, the creators of the universe, together with mighty Indra, first performed sacrifices, using all necessary means, with white-clad priests, victorious rites, and all required materials. Truthfulness, recitation, austerity, and charity are said to be the original dharma; but when dharma declines, secondary forms of dharma increase. Then are born heroes—long-lived and mighty—who have laid aside the rod of punishment, are great yogis, performers of sacrifice, and speakers of Brahman. These noble beings have eyes like lotus petals, broad faces, well-built bodies, lion-like chests, and great strength, walking with the majesty of intoxicated elephants. In the Treta Yuga, the universal emperors are great archers, perfect in all marks, and possess bodies shaped like the spreading banyan tree. Tradition holds that the arms are called ‘banyan-like’; a ‘vyāma’ is the measure of a banyan, and those whose height matches this measure have bodies as grand as the circumference of a banyan. The seven treasures of the universal emperor in the former Svāyambhuva Manvantara are said to be the discus, the chariot, the jewel, the wife, the treasure, the horse, and the elephant. Universal emperors are born on earth in every Manvantara, past and future, as portions of Viṣṇu. Whatever has existed, exists, or will exist in the Treta Yugas, in all of them, universal emperors are born. Among these kings, four wondrous qualities are always manifest: strength, righteousness, happiness, and wealth. Without mutual conflict, a king attains equally wealth, righteousness, desire, fame, and victory. Endowed with lordly powers such as sovereignty, strength, and might, and surpassing even the seers through knowledge and austerity, these emperors overcome both Dānavas and men by their strength, though they are born with human bodily marks. Their hair is set upon their foreheads, their tongues are pure, they are dark in complexion, possess four fangs, are of noble lineage, and have energy that flows upward. Their arms reach to their knees, their hands are shaped like palm leaves, they have bull-like forms, measured chests and girths, and shoulders like lions. On their feet are marks of the discus and fish; on their hands, the conch and lotus. They live for eighty-five thousand years, free from old age and disease. The movements of these four universal emperors are unimpeded—in the sky, the oceans, the netherworlds, and the mountains. Sacrifice, charity, austerity, and truth are the dharmas of the Treta Yuga; dharma is then practiced according to the division of classes and stages of life, and for the sake of order, the rule of punishment is set in motion. All people are joyful and strong, free from disease, and fully content in mind. In the Treta Age, the Veda is said to have four parts, and the people live for three thousand years. Surrounded by sons and grandsons, they pass away in due order. Such, then, is the condition of the Treta Yuga—now listen as I recount the reckoning of Treta.