From time immemorial, sages and teachers such as Yama, Āpastamba, Saṃvarta, Kātyāyana, Bṛhaspati, Parāśara, Vyāsa, Śaṅkha, Likhita, Dakṣa, and Gautama have illuminated the path of righteousness. Alongside them, Śātātapa, Vasiṣṭha, and countless others have guided humanity through the ages. Yet, despite their wisdom, times of drought, death, disease, and many other afflictions have arisen in the world. When people suffer—whether through harsh words, troubled minds, or wrongful actions—a sense of disillusionment grows. This disillusionment leads them to question the nature of suffering and seek liberation from it. Through such inquiry, detachment takes root. From detachment, the faults of worldly life become clear, and thus, knowledge is born—especially during the Dvāpara age. Each age has its own character. In the Dvāpara age, conduct is marked by passion and darkness. In the first age, Kṛta, righteousness flourishes perfectly; in Tretā, it is strong and prevails. But in Dvāpara, righteousness becomes unstable, and in the Kali age, it is all but destroyed. In certain times and places, such as during Tiṣya and Māyāmasū, and when ascetics are slain, people act under the sway of darkness and confusion. In the Kali age, heedlessness prevails: disease, unending hunger, constant fear, and the terror of drought become widespread, and the lands fall into disorder. The authority of the scriptures is lost among men; unrighteous conduct becomes common. Those who act without restraint grow angry and lack understanding. The greedy speak falsehoods, and in the time of Tiṣya, wicked children are born—children who perform evil deeds, have poor learning, behave badly, and approach others improperly. As the actions of Brahmins become faulty, fear spreads among the people. In these times, the study of the Vedas ceases, and the twice-born abandon their sacred sacrifices. Men and Kshatriyas decline, and the common people follow. Even Shudras, through the use of mantras, become associated with Brahmins. In this age, kings—mostly Shudras—share beds, seats, and meals with Brahmins, and oppress them. The killing of embryos and heroes becomes common. Shudras imitate the ways of Brahmins, and Brahmins, in turn, follow the conduct of Shudras. Thieves take up the duties of kings, while kings behave like thieves. Women with only one husband become rare, while those who consort with many increase in number. The established order of varnas and ashramas dissolves everywhere. The earth yields little fruit, sometimes much, but often little. Kings, who should protect, become robbers and thieves; Shudras become learned and are honored by Brahmins. Kings are no longer Kshatriyas, and Brahmins sustain themselves by serving Shudras. The ignorant do not rise in respect when the twice-born are seated. Shudras of little understanding strike even the noblest of the twice-born; Brahmins, in turn, place their hands on the mouths or ears of Shudras, speaking to them humbly, as if to someone of low status. Shudras sit on high seats among Brahmins, and kings, though knowing, do not act against these changes, being subject to the power of time. Flowers, perfumes, and other auspicious things are offered, but those with little learning, fortune, or strength worship Shudras. The proud Shudras ignore the best of the twice-born. Brahmins, seeking opportunities for service, stand at the doors of others, while Shudras and those dependent on them gather around those in vehicles. In this Kali age, Brahmins serve and praise Shudras with hymns. The best of the twice-born sell the fruits of their austerity and sacrifices. Many ascetics will appear in this age, but as Kali draws to a close, men will become few, and women will be many. The twice-born will criticize Vedic knowledge and actions. In Kali, the god Mahadeva Shankara, blue and red in hue, will appear in a distorted form to reestablish dharma. Brahmins will serve Shankara in whatever ways they can, and by overcoming the faults of Kali, they will attain the supreme state. Wild beasts will grow powerful, and cows will diminish. The departure of the virtuous will mark the end of the age, and then, charity will be rare yet immense and subtle. As the four stages of life become neglected, righteousness will falter. Rulers will abandon their duties of protection and tribute, turning instead to plunder. At the end of the age, people will care only for their own survival. Villages will be overrun by thieves, and crossroads will be haunted by those bearing Shiva’s trident. Women will wear their hair loose, and strange rains will fall when the god announces the end of the age. Merchants will become corrupt, practicing deceitful trades and surrounding themselves with impostors. People will perform many sacrifices, but speak harshly to one another, lacking honesty and filled with slander. Good deeds will go unrewarded, and slanderers will fall—a clear sign of the age’s end. The earth will be without kings, and will yield neither grain nor wealth; regions and cities will become barren. Water and fruit will be scarce, and those who should protect will fail, while lawless rulers rise. Thieves will steal others’ wealth, violate others’ wives, act out of desire, and delight in violence. Men will lose proper conduct, wear their hair unbound, and carry tridents. Children will be born as young as sixteen. Shudras, with white teeth, skin, and eyes, with shaven heads and ochre robes, will practice righteousness as the end of the age approaches. Thus, the world will be transformed as Kali draws to its close, and the marks of the age will be clear to all who see.