The king addressed the sages, declaring that sacrifices ought to be performed only with those beings who are properly gathered—pure animals, or even with roots and fruits. He confessed that, according to tradition, the very nature of sacrifice involves violence; the mantras composed by ancient seers themselves bear traces of this violence. Those who have long observed the stars and other omens, practicing severe austerities, have established this as the standard, he said, urging the sages to accept it. He continued: “If your own mantric utterances are the authority, O twice-born ones, then let the sacrifice proceed as prescribed; otherwise, your words would be untrue.” Hearing the king’s reply, the sages steeled themselves, recognizing what was to come, and pronounced a curse upon him. At that moment, the king descended into the netherworld, becoming one who moves above and dwells below. He who once walked the earth, by that statement, transformed; King Vasum, fallen to the lower realms, became the resolver of doubts concerning dharma. From this, it is taught that a doubt about dharma should never be declared by one person alone, however learned he may be, for the subtle and difficult path of dharma has many streams. No one, except Manu—born from Svāyambhuva and considering the gods and sages—can definitively state the nature of dharma. Therefore, violence should not occur in sacrifice, as the sages of old have said. Thousands of great ascetics have attained heaven through their own austerities. The great sages do not praise sacrifices involving violence; instead, ascetics praise offerings of gleaned grains, roots, fruits, vegetables, and water in a vessel. Those who give such offerings according to their means become 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 material and mantra, while austerity is of the nature of equality. By sacrifices, one attains the gods; 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 former age of Svāyambhuva. The sages, seeing that righteousness had been forcibly taken away and disregarding Vasu’s words, departed as they had come. When the assembly of sages had gone, the gods obtained the sacrifice, and it is heard that kings such as Brahmins and Kshatriyas accomplished in austerity performed it. Priyavrata, Uttānapāda, Dhruva, Medhātithi, Vasu, Sudhāmā, Virajā, Śaṅkhapād, and others; Prācīnabarhi, Parjanya, Havirdhāna, and many more attained heaven through their austerities. These royal sages of great soul became renowned, showing that austerity surpasses sacrifice in every respect. This entire universe was once created by Brahmā through austerity; therefore, it is not attained by sacrifice, for austerity is the root of all. Thus, the initiation of sacrifice took place in the age of Svāyambhuva, and from that time onward, sacrifice has continued through the ages. Now, the order of the Dvāpara age is described. When the Tretā age wanes, Dvāpara begins. At the start of Dvāpara, people retain the success that existed in Tretā; but as the age passes, that success is lost. When people again enter Dvāpara, greed, perseverance, trade, war, and uncertainty about principles arise. There is also the destruction of castes, reversal of duties, journeys, killing, severe punishment, pride, arrogance, impatience, and force. Thus, in Dvāpara, passion and darkness increase again; in the first Kṛta age, there was no unrighteousness, but it began in Tretā. In Dvāpara, confusion arises and is destroyed again in Kali; in Dvāpara, the duties of castes and stages of life become mixed. Duality arises in the revealed and remembered texts; the Veda and tradition become divided, and certainty is not attained. Because of uncertainty and confusion, the true nature of righteousness is not known; when the essence of righteousness is not understood, differences of opinion arise. People become mutually divided due to confusion of viewpoints, and thus the world becomes greatly disturbed. There is one Veda with four parts, which is repeatedly condensed and then, in summary and in accordance with lifespan, is dispersed in each Dvāpara age. The one Veda is divided into four in the Dvāpara and other ages; the Vedas are again split by the sons of the seers, due to differences in perception. By the arrangements of the Brāhmaṇas and the variations in the order of accents, the collections of Ṛg, Yajur, and Sāma are compiled by those great sages. From general and particular differences, and from divergent views in various places, arise the Brāhmaṇas, Kalpasūtras, commentaries, and branches of knowledge. Some proceed along those paths, while others oppose them; in the Dvāpara ages, these differing doctrines, with their own interpretations, are established. Originally, there was one Ādhvaryava (Yajurveda tradition); later it became twofold. Through conflicting and contrary meanings, this multitude of treatises has arisen. The Ādhvaryava is further confused by many schools; likewise, the Atharva and Sāma traditions are divided by variations and their own declines. In the Dvāpara ages, meaning becomes confused by differing doctrines; when Dvāpara ends, those Vedas truly perish in Kali.