As the Tretā Age dawned, its nature was such that it advanced with only one foot in the lingering twilight left by the previous era, while the rest of its being stood firmly in its own time. The sages, eager for understanding, inquired: “How, at the very beginning of the Tretā Age, did the practice of sacrifice begin? Tell us, as it was in the earliest days of the Svāyambhuva creation.” When the twilight period had faded away along with the Kṛta Age, and the cycle of Time had truly begun, the Tretā Age emerged. With its arrival, plants sprang forth upon the earth, rains began to fall, and humanity established livelihoods in villages and cities. The system of social classes and the stages of life were instituted anew, and the sacred mantras were arranged once again. The sages asked: “How did the performance of sacrifice commence after these foundations were laid?” Sūta, prompted by their inquiry, began to speak. Applying the mantras to actions both for this world and the next, the lord Viśvabhuk Indra set the great tradition of sacrifice into motion. Indra gathered with the gods, bringing together all the necessary means, and at his grand horse sacrifice, the great sages assembled. At the start of the sacrificial rite, the officiating priests took up their duties, pouring various offerings into the sacred fire dedicated to the gods. As the deities arrived, the singers of Sāma chanted melodiously, and the swift Adhvaryu priests moved skillfully about their tasks. When the middle offerings were taken and the herds of animals were gathered, the gods who partake of sacrifice were summoned. Those gods, who are of the nature of the senses and receive the offerings, were worshipped then, alongside the deities presiding over the elements. When the Adhvaryu priests gave the signal, the sages rose. Observing the distressed herds of animals, they questioned Viśvabhuk Indra: “What is the rule of your sacrifice?” They said, “Here, unrighteousness is strong; violence is being committed in the name of righteousness. This new rule of animal sacrifice is fierce, O best of gods. By beginning this practice with animals, you have started a path of unrighteousness that destroys true righteousness. Violence is not righteousness. If you wish to uphold dharma, let it be established according to the scriptures.” They continued, “When sacrifice is performed according to proper rules, with righteousness and without fault, and with the right seeds, the three aims of life—dharma, artha, and kāma—are not diminished, O best of gods. This great sacrifice was established long ago by Svayambhū himself.” But when the seers, who knew the truth, addressed Viśvabhuk Indra in this way, he did not accept their words, being filled with pride and delusion. A great dispute arose between Indra and the great sages, as well as among all beings, about who should be the recipient of sacrifice. Distressed by the conflict, yet endowed with power, the sages and Indra together approached Vasum, who moves through the sky, and questioned him: “O wise one, you have seen the proper method of sacrifice, O king descended from Uttānapāda. Please resolve our doubt.” Hearing their words, Vasum, without considering strength or weakness, recalled the Vedic scriptures and spoke of the essence of sacrifice: “Sacrifice should be performed with those beings who are properly brought, with pure animals, or even with roots and fruits. The inherent nature of sacrifice is violence—this is what I have learned from tradition, and the mantras composed by the sages bear the mark of violence. Those who observe the stars and signs, who have long practiced austerity, have declared this as the standard; therefore, you ought to accept it. If your own mantric statements are the authority, O twice-born, then let the sacrifice proceed accordingly; otherwise, the words would be untrue.” Receiving this reply, the sages and gods prepared themselves with resolve. Yet, seeing what must inevitably occur, they cursed Vasum. As soon as this happened, Vasum entered the netherworld, becoming one who moves below, the resolver of doubts concerning dharma. Thus, he who once moved upon the earth, by that very statement, became a dweller in the nether regions. Therefore, it is said, a doubt should not be declared by one person alone, even if highly learned, for the subtle and difficult path of dharma has many streams. No one, except for Manu born from Svāyambhuva, taking into account the gods and sages, can definitively state the nature of dharma. Therefore, violence should not be a part of sacrifice, as the sages of old have said. Thousands of great sages have attained heaven through their own austerities. The great sages do not praise sacrifices involving violence; ascetics praise offerings of gleaned grains, roots, fruits, vegetables, and water in a vessel. Those who give such offerings according to their means are established in the heavenly world, practicing non-injury, non-greed, self-restraint, compassion for all beings, and tranquility. Celibacy, austerity, purity, compassion, forgiveness, and steadfastness—these are the difficult roots of eternal dharma. Sacrifice consists of both material and mantra, while austerity is of the nature of equality. By sacrifices one attains the gods, and by austerity, the realm of Virāj. Through renunciation of action, detachment, dissolution into nature, and knowledge, one attains liberation; these five are said to be the paths. Thus, a great dispute arose among the sages and gods regarding the performance of sacrifice in the ancient age of Svāyambhuva. When the sages saw that righteousness had been forcibly set aside and disregarded Vasum’s words, they departed as they had come. After the sages had left, the gods obtained the sacrifice. It is said that kings such as Brahmins and Kshatriyas, accomplished in austerity, continued the practice. Among them were Priyavrata, Uttānapāda, Dhruva, Medhātithi, Vasu, Sudhāmā, Virajā, Śaṅkhapād, and others. Prācīnabarhi, Parjanya, Havirdhāna, and many more kings—these and countless others attained heaven through their austerities.