O virtuous one, know that over the course of time, the arrangement of mantras and brāhmaṇas—along with the shifting of tones and letters—has been altered. These changes, both general and specific, and the differences in interpretation that arise in various places, have affected the very fabric of the sacred histories, the Purāṇas, and the treatises on dharma. As ages pass, people experience suffering through speech, mind, and body, and from this suffering, a sense of disillusionment arises. Reflection upon this leads to detachment, and with detachment comes the clear perception of faults in the world and in oneself. The conduct that is dominated by passion and darkness prevails in the Dvāpara age. Yet, as Dvāpara gives way to Kali, this conduct becomes agitated and perishes, making way for the darker influence of the Kali age. In the Kali age, men are constantly disturbed by ignorance and darkness, yet they strive for the very things that bind them. Dreadful fears grip the land—there is the terror of drought and calamity. Greed leads people to speak falsehoods, and the wicked are born, bringing great suffering to all. The faults in the actions of the Brāhmaṇas cause fear to spread among the people. Sacrifices are performed improperly, and those with little intelligence recite the Vedas without true understanding. In Kali, people indulge excessively in lying down, sitting, and eating, neglecting discipline and restraint. Killing of embryos and heroes becomes common, and the twice-born neglect their prescribed duties. The Vedas, the treatises on dharma, and the Purāṇas lose their proper place in the Kali age. Among the Brāhmaṇas, there is no delight in their own dharma. People become greatly dependent on mutual begging, and social order breaks down. Women wear their hair loose, and at the end of the age, even Śūdras practice dharma. Thieves steal from other thieves, and others steal from those same thieves, so that unrighteousness prevails everywhere. Because of attachment to adharma, conduct dominated by darkness becomes the very mark of the Kali age. Some sell the Vedas, others sell holy places, and Śūdras who serve the king strike the foremost among the twice-born. Though the king knows, he refrains from harm, but in Kali, driven by the force of time, he too acts against righteousness. Those with little learning, fortune, and strength worship the Śūdras, and seeing opportunities for service, the twice-born stand at their doors. Brahmins, in turn, serve and praise with hymns, seeking favor in the Kali age. They recite Vedic mantras, yet embrace dreadful atheism in their hearts. Hundreds and thousands of ascetics will arise, O king, but they will sing to the gods with worldly songs, neglecting true devotion. Still, Brahmins and Kshatriyas will exist in Kali, but human beings will be harassed even by insects, mice, and serpents. The twice-born who were burned by Dadhichi’s curse at Daksha’s sacrifice long ago will practice dharma in vain in this final age. All, beginning with Brahmins, will be born in their own castes, yet they will follow vows and practices outside the Vedas. Their behavior will be corrupted, and their ashramas will be fruitless. Their minds, possessed by darkness, will be degraded by the conduct of outcastes. In such a time, there is no true deity for humans, nor is there a divinity for the gods. Yet, for the sake of establishing the rites of the Vedas and Smritis, and for the welfare of devotees, these teachings and warnings are revealed, so that righteousness may yet find a place in the world.