In the Svāyambhuva Manvantara, at the dawn of creation, the very first sacrifices were performed by the great creators of the universe, joined by the mighty Indra. All the necessary means were gathered: the priests, clad in spotless white, conducted victorious rites with every required material at hand. In those ancient times, the foundation of dharma was truthfulness, recitation of the Vedas, austerity, and charity. These were the original pillars of righteousness. Yet, as time went on and dharma began to decline, secondary forms of dharma—branch-dharmas—took root and grew. During these times, heroes were born: long-lived, mighty beings who had set aside the rod of punishment. They were great yogis, devoted to sacrifice, and speakers of Brahman. Their eyes resembled lotus petals, their faces were broad, and their bodies well-built with lion-like chests and great strength. They moved with the majestic gait of intoxicated elephants. In the Tretā Yuga, the universal emperors, sovereigns of the earth, were renowned as great archers, perfect in every mark, and their bodies spread wide and strong like the mighty banyan tree. Tradition holds that arms of such men are called ‘banyan-like’; a ‘vyāma’ is the measure of a banyan, and those whose height matches this measure possess a bodily height and girth akin to the circumference of the banyan. In the former Svāyambhuva Manvantara, seven jewels were said to accompany these emperors: the discus, the chariot, the jewel, the wife, the treasure, the horse, and the elephant. In every Manvantara, past and future, universal emperors are born on earth, each a portion of Viṣṇu. Whatever has been, is, or will be in all the Tretā Yugas, universal emperors arise in every age. Among these kings, four auspicious and wondrous qualities manifest: strength, righteousness, happiness, and wealth. Without mutual conflict, a king attains all the four goals of life—wealth, righteousness, desire, fame, and victory—equally. Endowed with lordly powers, sovereignty, strength, and might, and through knowledge and austerity, these emperors surpass even the seers. By their strength, they overcome both Dānavas and men; yet, their bodily marks remain human in form. Their hair is set upon the forehead, their tongues are cleansing, their complexions are dark, they possess four fangs, are of noble lineage, and their energy flows upward. Their arms reach to their knees; their hands are like palm leaves; their forms are bull-like, with measured chests and girth, and their shoulders are as powerful as a lion’s. On their feet are the 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. Their movements are unimpeded—they travel through the sky, the oceans, the netherworlds, and the mountains without hindrance. In the Tretā Yuga, the dharmas are sacrifice, charity, austerity, and truth. Dharma is practiced according to the division of classes and stages of life, and for the establishment of order, the rule of punishment is set in motion. All people are joyful and strong, free from disease and content in mind. The Veda is said to have four parts in this age, and the people live for three thousand years, surrounded by sons and grandsons, dying in due order. Such was the condition in the Tretā Age. The age proceeds with one foot in the twilight period, and by its nature, a portion remains established as one foot. The sages then inquired: "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 had ended, along with the Kṛta Age, and the time called ‘Time’ had begun, the Tretā Age arrived. Plants arose, rain began to fall, and livelihoods were established in villages and cities. After setting up the system of classes and stages of life, and arranging the mantras anew, the question arose: how was sacrifice set in motion? Sūta, having heard, replied: The mantras were applied to actions in both this world and the next, and thus the lord Viśvabhuk Indra set the sacrifice in motion. Gathering with the gods and all necessary means, Indra performed a great horse sacrifice, and the great sages assembled. At the beginning of the sacrificial act, the officiating priests performed their duties, and various offerings were poured into the fire for the gods. The gods arrived, the singers of Sāma chanted melodiously, and the swift Adhvaryu priests moved about. The middle offerings were taken, herds of animals were gathered, and the gods who partake of the sacrifice were summoned—those who are the very senses themselves, and those who preside over the elements. When the Adhvaryu priests gave the signal, the sages rose up. Seeing the distressed herds of animals, they questioned Viśvabhuk Indra: "What is the rule of your sacrifice? Unrighteousness is strong here; violence is being done in your desire for righteousness. This new rule of animal sacrifice is fierce, O best of gods. Unrighteousness, destructive of righteousness, has been begun by you with animals. This is not righteousness, but unrighteousness; for violence is not called righteousness. Let your honor establish righteousness according to scripture, if you wish." They continued: "By sacrifice performed according to prescribed rule, with righteousness and without fault, and with the seeds of sacrifice, O best of gods, the three aims of life are not diminished. This great sacrifice, O Indra, was established of old by Svayambhū." Thus addressed by the seers who know the truth, Viśvabhuk Indra did not accept their words, being filled with pride and delusion. A great dispute arose among Indra and the great sages, and even other beings, about who should be offered sacrifice. Afflicted by this dispute and endowed with power, the great sages, together with Indra, approached Vasum, who moves through the sky, and questioned him: "O wise one, you have witnessed the method of sacrifice, O king descended from Uttānapāda; please resolve our doubt, O lord." Hearing their words, Vasum, without considering strength or weakness, recalled the Vedic scriptures and spoke about the very essence of sacrifice.