Linga Purana

द्वापरे तु प्रवर्तन्ते रागो लोभो मदस् तथा वेदो व्यासैश्चतुर्धा तु व्यस्यते द्वापरादिषु

In the Dvāpara age, passion, greed, and intoxication prevailed; the Veda was divided into four parts by Vyāsa in the Dvāpara and subsequent ages.

एको वेदश्चतुष्पादस् त्रेतास्विह विधीयते संक्षयादायुषश्चैव व्यस्यते द्वापरेषु सः

In the Tretā age, the one Veda is established with four divisions; due to the decline of lifespan, it is further divided in the Dvāpara age.

ऋषिपुत्रैः पुनर्भेदा भिद्यन्ते दृष्टिविभ्रमैः मन्त्रब्राह्मणविन्यासैः स्वरवर्णविपर्ययैः

Again, through the sons of the seers, divisions arise due to differences in perception, in the arrangement of mantras and Brāhmaṇas, and in the variations of tones and letters.

संहिता ऋग्यजुःसाम्नां संहन्यन्ते मनीषिभिः सामान्या वैकृताश्चैव द्रष्टृभिस्तैः पृथक्पृथक्

The collections of Ṛk, Yajus, and Sāman are compiled by the wise; both general and altered versions are separately established by their respective seers.

ब्राह्मणं कल्पसूत्राणि मन्त्रप्रवचनानि च अन्ये तु प्रस्थितास्तान्वै केचित्तान्प्रत्यवस्थिताः

Brāhmaṇas, Kalpasūtras, and expositions on mantras—some proceed with these, while others remain with the earlier ones.

इतिहासपुराणानि भिद्यन्ते कालगौरवात् ब्राह्मं पाद्मं वैष्णवं च शैवं भागवतं तथा

The Itihāsas and Purāṇas are divided due to the weight of time: Brāhma, Pādma, Vaiṣṇava, Śaiva, and Bhāgavata as well.

भविष्यं नारदीयं च मार्कण्डेयमतः परम् आग्नेयं ब्रह्मवैवर्तं लैङ्गं वाराहमेव च

Bhaviṣya, Nārada, Mārkaṇḍeya, then Āgneya, Brahmavaivarta, Laiṅga, and Vārāha also.

वामनाख्यं ततः कूर्मं मात्स्यं गारुडमेव च स्कान्दं तथा च ब्रह्माण्डं तेषां भेदः प्रकथ्यते

Then Vāmana, Kūrma, Mātsya, Gāruḍa, Skānda, and Brahmāṇḍa—thus their divisions are recounted.

लैङ्गम् एकादशविधं प्रभिन्नं द्वापरे शुभम् मन्वत्रिविष्णुहारीतयाज्ञवल्क्योशनो ऽङ्गिराः

The Laiṅga Purāṇa is divided into eleven forms in the auspicious Dvāpara age: Manu, Tri, Viṣṇu, Hārīta, Yājñavalkya, Uśanas, and Aṅgiras.

यमापस्तम्बसंवर्ताः कात्यायनबृहस्पती पराशरव्यासशङ्खलिखिता दक्षगौतमौ

Yama, Āpastamba, Saṃvarta, Kātyāyana, Bṛhaspati, Parāśara, Vyāsa, Śaṅkha, Likhita, Dakṣa, and Gautama.

शातातपो वसिष्ठश् च एवमाद्यैः सहस्रशः अवृष्टिर्मरणं चैव तथा व्याध्याद्युपद्रवाः

Śātātapa and Vasiṣṭha—thus, with others by the thousands; drought, death, and likewise diseases and other afflictions arise.

वाङ्मनःकर्मजैर् दुःखैर् निर्वेदो जायते ततः निर्वेदाज्जायते तेषां दुःखमोक्षविचारणा

From sufferings caused by speech, mind, and actions, disillusionment arises; from disillusionment comes inquiry into liberation from suffering.

विचारणाच्च वैराग्यं वैराग्याद्दोषदर्शनम् दोषाणां दर्शनाच्चैव द्वापरे ज्ञानसंभवः

From inquiry arises detachment; from detachment, the perception of faults; and from perceiving faults, knowledge arises in the Dvāpara age.

एषा रजस्तमोयुक्ता वृत्तिर् वै द्वापरे स्मृता आद्ये कृते तु धर्मो ऽस्ति स त्रेतायां प्रवर्तते

This conduct, characterized by passion and darkness, is known in the Dvāpara age; in the first, Kṛta, righteousness exists, and in Tretā it prevails.

द्वापरे व्याकुलीभूत्वा प्रणश्यति कलौ युगे

In Dvāpara, righteousness becomes disturbed, and in the Kali age it is destroyed.

तिष्ये मायामसूयां च वधं चैव तपस्विनाम् साधयन्ति नरास्तत्र तमसा व्याकुलेन्द्रियाः

In Tiṣya and Māyāmasū, and in the killing of ascetics, men there, with senses disturbed by darkness, accomplish such acts.

कलौ प्रमादको रोगः सततं क्षुद्भयानि च अनावृष्टिभयं घोरं देशानां च विपर्ययः

In Kali, heedlessness, disease, constant hunger and fear, dreadful fear of drought, and the disorder of lands prevail.

न प्रामाण्यं श्रुतेरस्ति नृणां चाधर्मसेवनम् अधार्मिकास्त्वनाचारा महाकोपाल्पचेतसः

There is no authority of scripture among men, and unrighteous conduct prevails; the unrighteous are unrestrained, greatly angry, and of little understanding.

अनृतं ब्रुवते लुब्धास् तिष्ये जाताश् च दुष्प्रजाः दुरिष्टैर्दुरधीतैश् च दुराचारैर्दुरागमैः

The greedy speak falsehood; in Tiṣya, wicked offspring are born, with evil deeds, poor learning, bad conduct, and improper approaches.

विप्राणां कर्म दोषेण प्रजानां जायते भयम् नाधीयन्ते तदा वेदान् न यजन्ति द्विजातयः

Because of the faults in the actions of the Brahmins, fear arises among the people; at that time, they do not study the Vedas, nor do the twice-born perform sacrifices.

उत्सीदन्ति नराश्चैव क्षत्रियाश् च विशः क्रमात् शूद्राणां मन्त्रयोगेन संबन्धो ब्राह्मणैः सह

Men and Kshatriyas decline, and the common people in turn; through the use of mantras, Shudras become connected with Brahmins.

भवतीह कलौ तस्मिञ् शयनासनभोजनैः राजानः शूद्रभूयिष्ठा ब्राह्मणान् बाधयन्ति ते

In that Kali age, by sharing beds, seats, and meals, kings who are mostly Shudras oppress the Brahmins.

भ्रूणहत्या वीरहत्या प्रजायन्ते प्रजासु वै शूद्राश् च ब्राह्मणाचाराः शूद्राचाराश् च ब्राह्मणाः

Killing of embryos and heroes arises among the people; Shudras follow the conduct of Brahmins, and Brahmins follow the conduct of Shudras.

राजवृत्तिस्थिताश् चौराश् चौराचाराश् च पार्थिवाः एकपत्न्यो न शिष्यन्ति वर्धिष्यन्त्यभिसारिकाः

Thieves maintain royal duties, and kings act like thieves; women who have only one husband will not remain, and those who approach others will increase.

वर्णाश्रमप्रतिष्ठानो जायते नृषु सर्वतः तदा स्वल्पफला भूमिः क्वचिच्चापि महाफला

The establishment of the varnas and ashramas disappears everywhere among people; then the earth yields little fruit, though sometimes it yields much.

अरक्षितारो हर्तारः पार्थिवाश् च शिलाशन शूद्रा वै ज्ञानिनः सर्वे ब्राह्मणैरभिवन्दिताः

O stone-eater, kings who should protect become thieves and robbers; all Shudras become learned and are honored by Brahmins.

अक्षत्रियाश् च राजानो विप्राः शूद्रोपजीविनः आसनस्था द्विजान्दृष्ट्वा न चलन्त्यल्पबुद्धयः

Kings are not Kshatriyas, and Brahmins live by serving Shudras; seeing the twice-born seated, the ignorant do not rise.

ताडयन्ति द्विजेन्द्रांश् च शूद्रा वै स्वल्पबुद्धयः आस्ये निधाय वै हस्तं कर्णं शूद्रस्य वै द्विजाः

Shudras of little understanding strike the best of the twice-born; Brahmins place their hand on the mouth or ear of a Shudra.

नीचस्येव तदा वाक्यं वदन्ति विनयेन तम् उच्चासनस्थान् शूद्रांश् च द्विजमध्ये द्विजर्षभ

At that time, they speak to him humbly as if to a low person; O best of the twice-born, Shudras sit on high seats among Brahmins.