In ancient times, Manu proclaimed the traditional dharma as declared in the mantras of the Ṛg, Yajus, Sāman, and Atharvan Vedas, as well as in the teachings of the seven great sages. At the dawn of the Tretā Yuga, the Vedas stood united, serving as the sole foundation of dharma. But as the ages shifted and human lifespans became shorter in the Dvāpara Yuga, the Vedas were divided to suit the needs of the time. Yet, the sages, with great austerity, continued to study the Vedas day and night, preserving their sanctity. The Vedas themselves are divine, without beginning or end, originally proclaimed by Svayambhū, complete with all their limbs and established in their own dharma. In each yuga, the Vedas change in accordance with dharma, and the dharma they teach adapts to the age. In this order, the initiation sacrifice was prescribed for kṣatriyas, the havis-sacrifices for vaiśyas, service-sacrifices for śūdras, and recitation-sacrifices for brāhmaṇas. It was in the Tretā Yuga that the four varṇas truly arose, each upholding dharma, performing their prescribed rites, enjoying prosperity, offspring, and happiness. Brāhmaṇas established brāhmaṇas, kṣatriyas established kṣatriyas, vaiśyas established vaiśyas, and the śūdras followed, each group supporting the others. Their natures were auspicious, and their dharma was based on both varṇa and āśrama. In the Tretā Yuga, actions performed with intention, speech, or hand were unbroken and successful. All people enjoyed long life, good form, strength, intelligence, health, and righteousness. Brahmā himself established for them the system of varṇa and āśrama, the collections of mantras, health, and righteousness. The mantras and collections were revealed by the sages, sons of Brahmā, and the gods themselves established the practice of sacrifice. In the Svāyambhuva Manvantara, the very creators of the universe, together with mighty Indra, first performed sacrifices, utilizing all necessary means. Priests, clad in white, conducted victorious rites with all required materials. The original dharma was truthfulness, recitation, austerity, and charity; when dharma declined, secondary forms of dharma arose. In those days, mighty heroes were born—long-lived, powerful, having set aside the rod of punishment, great yogis, performers of sacrifice, and speakers of Brahman. Their eyes resembled lotus petals, their faces were broad, their bodies well-built, with lion-like chests and great strength, and they walked with the majesty of intoxicated elephants. In the Tretā Yuga, universal emperors were great archers, perfect in every mark, with bodies shaped like the spreading banyan tree. Tradition holds that their arms were called 'banyan-like,' and a 'vyāma'—the measure of a banyan—was the standard of their height and girth. The seven jewels of a universal emperor were the discus, the chariot, the jewel, the wife, the treasure, the horse, and the elephant, as it was in the former Svāyambhuva Manvantara. In every Manvantara, past and future, universal emperors are born on earth, each a portion of Viṣṇu. In every Tretā Yuga, these emperors arise. Among these kings, four wondrous qualities always manifest: strength, righteousness, happiness, and wealth. Without conflict, a king attains equally wealth, righteousness, desire, fame, and victory. Endowed with lordly powers—sovereignty, strength, might—and through knowledge and austerity, they surpass even the seers. By their strength, they overcome both Dānavas and men, though they are born with human forms. Their hair is set on the forehead, their tongues are pure, their complexion dark, they have four fangs, noble lineage, and their energy flows upward. Their arms reach to their knees, their hands are broad like palm leaves, their form is bull-like, their chest and girth measured, and their shoulders like those of a lion. On their feet, the auspicious marks of discus and fish appear; 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—they traverse the sky, the oceans, the netherworlds, and the mountains. The dharmas of the Tretā Yuga are sacrifice, charity, austerity, and truth. In this age, dharma is observed according to the divisions of class and stage of life, and to maintain order, the rule of punishment is set in motion. All people are joyful and strong, free from disease, and their minds are fully content. In the Tretā Age, the Veda is said to have four parts, and people live for three thousand years. Surrounded by sons and grandsons, people die in due order. Such was the condition of the Tretā Age. The age itself proceeds with one foot in the twilight period, and by its nature, a portion remains established as one foot. Arising from curiosity, the sages asked: "How, at the beginning of the Tretā Age, was the performance of sacrifice set in motion? Tell us, as it was in the former Svāyambhuva creation." When the twilight period ended with the passing of the Kṛta Age, and the period called Time had begun, the Tretā Age arrived. Plants arose, rain began to fall, and livelihoods were established in villages and cities. After the system of classes and stages of life was set up, and the mantras were arranged anew, sacrifice was set in motion. Sūta then spoke, revealing what was prompted: applying the mantras to actions both here and hereafter, the lord Viśvabhuk Indra set the sacrifice in motion. Gathering together with the gods and all necessary means, Indra conducted a great horse sacrifice, attended by the assembled great sages. At the beginning of the sacrificial act, the officiating priests performed their duties faithfully, pouring various offerings into the sacred fire dedicated to the gods. When the gods arrived, the singers of Sāma chanted melodiously, and the swift Adhvaryu priests moved about their tasks. The middle offerings were taken, herds of animals assembled, and the gods who partake of sacrifice were duly summoned. Thus, the great tradition of sacrifice was established at the dawn of the Tretā Yuga.