As the Dvapara age unfolded, the revered sage Vyasa, foreseeing the needs of the coming times, divided the single Veda into four distinct parts so that its wisdom might endure and be accessible to all. Even in Dvapara, righteousness still remained, yet it was stripped of its full glory, its qualities diminished and weakened. Now listen to what transpires as Dvapara draws to a close, in the age known as Tishya. In that era, dark tendencies rise: violence spreads, envy festers, falsehood and deceit become commonplace, and even ascetics—those dedicated to truth—face mortal danger. This marks the full decline of righteousness; dharma, the foundation of the world, is greatly reduced. With the arrival of Kali Yuga, the world is beset by constant deadly disease, unending hunger, and pervasive fear. In the age of Tishya, memory loses its authority and power across all the worlds. Even elders sometimes perish in childhood, and, because of the faults in the actions of Brahmins, fear takes hold among the people. Attachment and greed grip all beings during Tishya. When a thousand years have passed, that becomes the highest possible lifespan for a human. One after another, men, Kshatriyas, and the people in general decline and fade away. In Kali Yuga, people live only for the sake of sleeping, sitting, and eating, abandoning higher pursuits. At that time, individuals lacking in virtue become prevalent. Social order is overturned: Shudras adopt the conduct of Brahmins, and Brahmins take up the ways of Shudras. At the end of the age, these servants are poorly maintained and neglected. Deceivers, skilled in trickery, become widespread. Wild beasts grow powerful, while cattle—once abundant—dwindle in number. Righteousness, rooted in charity, becomes exceedingly rare, hidden in the great darkness of the age. The earth yields little fruit, though in some places it still bears abundantly. People become devoted only to their own protection, isolating themselves from one another. Even Shudras are addressed with respect by all, as the old distinctions fade. As the age ends, women are seen with loose hair, carrying sticks. Many take up the life of a renunciant, though not always with true purpose. In this degraded time, all become like merchants, seeking only to trade and profit. The world fills with impostors—those practicing false disciplines, appearing as hunters, but lacking true spiritual intent. People beg from one another, each extending their arms for alms, and generosity vanishes; no one returns a favor for a favor. The earth, once broad and teeming with life, becomes empty. Thieves covet others’ jewels and wives, and rogues roam unrestrained, with loose hair and clubs in hand. Some have white teeth, are skilled at dice, shave their heads, and wear ochre robes, yet their intentions are not pure. Thieves steal not only crops but also garments. When knowledge and right action have ceased, the world becomes inactive and stagnant. Well-being, health, and capability become rare treasures, and for those overwhelmed by suffering, the highest possible lifespan is only one hundred years. Sacrifices fail, afflicted entirely by unrighteousness. In these times, some sell the Vedas, others sell holy places, and such people abound as the Kali age arrives. Even kings of Shudra birth perform the Ashvamedha sacrifice, once the privilege of the noblest rulers. Thus, the world passes through the darkness of Kali, as righteousness and order fade into memory.