In the unfolding of the ages, profound transformations swept across the world. The sacred branches of the Vedas multiplied, yet along with this expansion came confusion in dharma—the righteous way of life. The ancient distinctions of varṇa and āśrama, the social orders and life stages, began to erode, while desire and hatred grew among people. As the Dvāpara Yuga dawned, passion, greed, and intoxication became widespread. It was in this age that the great sage Vyāsa, foreseeing the decline in human memory and virtue, divided the singular Veda into four parts, a division that would continue in the ages that followed. Earlier, in the Tretā Yuga, the one Veda was organized into four sections, but as lifespans decreased, Vyāsa further divided the Vedas in Dvāpara to preserve their knowledge. With time, the sons of seers and their disciples, each with their own understanding, created new divisions within the scriptures. Differences arose in the arrangement of mantras and Brāhmaṇas, and even in the pronunciation and letters themselves. The wise gathered the collections of Ṛk, Yajus, and Sāman; both the original and the altered versions were established by their respective seers. Some followed the Brāhmaṇas, Kalpasūtras, and treatises on mantras, while others adhered to the earlier traditions. The Itihāsas and Purāṇas, too, were divided under the weight of passing time—becoming the Brāhma, Pādma, Vaiṣṇava, Śaiva, and Bhāgavata Purāṇas, as well as Bhaviṣya, Nārada, Mārkaṇḍeya, Āgneya, Brahmavaivarta, Laiṅga, and Vārāha. Further divisions produced the Vāmana, Kūrma, Mātsya, Gāruḍa, Skānda, and Brahmāṇḍa Purāṇas. In the auspicious Dvāpara age, the Laiṅga Purāṇa itself was divided into eleven forms: Manu, Tri, Viṣṇu, Hārīta, Yājñavalkya, Uśanas, Aṅgiras, Yama, Āpastamba, Saṃvarta, Kātyāyana, Bṛhaspati, Parāśara, Vyāsa, Śaṅkha, Likhita, Dakṣa, Gautama, Śātātapa, and Vasiṣṭha—along with countless others. Yet, with all these divisions, suffering arose: drought, death, disease, and afflictions of every kind. From the pain caused by words, thoughts, and deeds, people grew disillusioned. This disillusionment led them to seek liberation from suffering. Through inquiry, detachment arose; from detachment, the faults of worldly life became clear; and from recognizing these faults, true knowledge emerged in the Dvāpara age. Thus, in Dvāpara, conduct was marked by passion and darkness. In the earliest age, Kṛta, righteousness prevailed completely; in Tretā, it remained predominant. But in Dvāpara, dharma was disturbed, and in the Kali age, it was all but destroyed. In the times of Tiṣya and Māyāmasū, and in the slaying of ascetics, people—confused and clouded by darkness—committed such acts. In Kali Yuga, heedlessness, disease, unending hunger and fear, and the terror of drought and chaos in the lands became the norm. The authority of scripture vanished among men, and unrighteousness prevailed. The wicked, unrestrained and quick to anger, acted with little understanding. Greed and falsehood flourished, and in Tiṣya, wicked offspring were born—children of poor learning, bad conduct, and improper ways. Because of the faults in Brahmins’ actions, fear spread among the people. At that time, the Vedas were no longer studied, nor did the twice-born perform sacrifices. Men and Kṣatriyas declined, as did the common people in turn. Through the use of mantras, even Śūdras became connected with Brahmins. In the Kali age, through sharing beds, seats, and meals, kings—mostly Śūdras—oppressed the Brahmins. The killing of embryos and heroes became common; Śūdras imitated Brahmins, and Brahmins imitated Śūdras. Thieves took on royal duties, and kings behaved like thieves. Women with only one husband became rare, and those who sought others increased. The traditional establishments of varṇa and āśrama vanished everywhere. The earth yielded little fruit, though sometimes it yielded much. O stone-eater, kings who should protect became robbers; all Śūdras became learned and were honored by Brahmins. Kings were no longer Kṣatriyas, and Brahmins survived by serving Śūdras. When the twice-born sat, the ignorant did not rise in respect. Śūdras of little understanding struck even the best of the twice-born, and Brahmins would place their hands on the mouths or ears of Śūdras. At that time, Brahmins spoke humbly to Śūdras as if to those of lower status. O best of the twice-born, Śūdras sat on high seats among Brahmins. The king, knowing all this, did not punish in the Kali age, being subject to the force of time. With flowers, perfumes, and other auspicious things, those with little learning, fortune, and strength worshipped Śūdras; the proud Śūdras did not look upon the best of the twice-born. Brahmins, seeking opportunities for service, stood at the doors of others; Śūdras and those living off Śūdras surrounded those on vehicles. In that age, Brahmins served and praised with hymns, and the best of the twice-born sold the fruits of their austerity and sacrifice. In this Kali age, ascetics became numerous. As the age approached its end, men would be few and women many. The twice-born began to criticize Vedic knowledge and deeds. In Kali, the god Mahādeva Śaṅkara, blue and red in hue, appeared in a distorted form to re-establish dharma; Brahmins served Śaṅkara in whatever way they could. By overcoming the faults of Kali, they attained the supreme state. Wild beasts became powerful, and cows diminished. The departure of the virtuous was to be known at the end of the age—subtle, immense, rare, and rooted in charity. When the four stages of life became lax, righteousness faltered. Rulers no longer protected or collected tribute, but instead became plunderers. Thus, as the ages turned, dharma declined, and the world entered the darkness of Kali Yuga.