Garudapurana 1.223

The glorious Garuḍa Mahāpurāṇa: chapter 223.
Brahmā said:
The dharmas practiced by the sages have been declared by me out of devotion, O Vyāsa, / by which Viṣṇu is pleased through the worship of the sun and other [deities].

Through water-libations, through oblation into fire, and through worship at the junctures of day, / the Blessed Viṣṇu is attained, who grants dharma, desire, wealth, and liberation.

For dharma is the Blessed Viṣṇu; the worship of Viṣṇu is indeed libation, / oblation, worship at twilight, meditation, and concentration; Hari is all.

Sūta said:
I shall describe the dissolution of the world; hear all of that, O Śaunaka. / A thousand sets of four yugas are considered one day of the lotus-born [Brahmā].

Learn from me the state of the yugas: Kṛta, Tretā, Dvāpara, and so forth. / In the Kṛta [yuga], dharma is four-footed: truth, giving, austerity, and compassion.

Hari is the protector of dharma; men are contented and wise. / Indeed, men live then for four thousand [years].

At the end of Kṛta, the twice-born were subdued by Kṣatriyas, and the Vaiśyas and Śūdras by the twice-born. / Viṣṇu, heroic and exceedingly mighty, slew the rakṣases.

In the Tretā yuga, dharma has three feet, consisting of truth, giving, and compassion. / Men in it are devoted to sacrifice, and the world has its origin from the Kṣatriyas.

Hari is red, to be worshipped by men; men have a lifespan of a thousand [years]. / There, Viṣṇu had an earthly chariot, and Kṣatriyas killed the rākṣasas.

Dharma is two-footed in form, and when the Infallible One was yellow, / people had a lifespan of four hundred [years], and the populace originated from twice-born and Kṣatriyas.

Seeing those of small intellect there, Viṣṇu, assuming the form of Vyāsa, / again divided that single Yajurveda into four.

He instructed disciples; learn about all of them from me: / the Ṛgveda to Paila, and the Sāmaveda to Jaimini,

and the Atharvaveda to Sumantu, the Yajurveda to the great sage / Vaiśampāyana, the auxiliary texts and the Purāṇa to Sūta— / the eighteen Purāṇas through which Hari alone is known.

Creation, secondary creation, genealogy, the Manvantaras, / and the history of dynasties—such is the fivefold characteristic of a Purāṇa.

The Brāhma, Pādma, and Vaiṣṇava, Śaiva and likewise Bhāgavata, / Bhaviṣyat, Nāradīya, Skānda, Liṅga, and Vārāha,

Mārkaṇḍeya, Āgneya, and Brahmavaivarta, / Kaurma, Mātsya, Gāruḍa, and immediately following, Vāyavīya; / the eighteenth declared is known as the Brahmāṇḍa.

Other Upapurāṇas were spoken by the sages: / the first was spoken by Sanatkumāra, and the next is the Nārasiṃha;

the third is declared to be the Skānda, spoken by Kumāra, / and the fourth is known as the Śivadharma, spoken by Nandīśvara;

the Āścarya spoken by Durvāsas; next, the one spoken by Nārada; / the Kāpila and the Vāmana, and likewise that uttered by Uśanas;

the Brahmāṇḍa, Vāruṇa, and the one named Kālikā, / the Māheśvara and the Sāmba, which contains all goals; / another spoken by Parāśara, the Mārīca, and the one called Bhārgava.

Purāṇa, Dharmaśāstra, the Vedas and their limbs, O sage, / Nyāya, O Śaunaka, Mīmāṃsā, Āyurveda, Arthaśāstra, / Gāndharva, and Dhanurveda: these are remembered as the eighteen branches of learning.

At the close of Dvāpara, Hari removed the heavy burden; / when dharma stood on a single leg, and Acyuta departed, the Kali age set in.

Then people will become wicked in conduct and pitiless. / Sattva, rajas, and tamas are the qualities seen in man; / impelled by time, they too revolve within oneself.

When sattva is predominant in mind, intellect, and senses, / one should know that to be the Kṛtayuga, wherein delight is in knowledge and asceticism.

When embodied beings are devoted to desire-prompted rites and attached to renown, / know that to be Tretā, the arising of rajas, O Śaunaka.

When greed, discontent, arrogance, deceit, and jealousy prevail, / as well as desire-prompted rites, that is Dvāpara, characterized by rajas and tamas.

When untruth, indolence, sleep, violence, and other harmful means [prevail], / along with grief, delusion, fear, and misery, that is known as Kali, grounded in tamas,

in which people will be lustful, constantly speaking harsh words, / provinces will be overrun by thieves, and the Vedas corrupted by heretics.

Kings will beg from their subjects, overcome by genitals and belly; / student novices will lack vows and purity, and mendicants will maintain households.

Ascetics will dwell in villages, and renunciants will be greedy for wealth; / people will be short in stature, voracious eaters, and thieves will be regarded as holy men.

Servants will abandon their master, and the ascetic will abandon his vow; / Śūdras will accept gifts, and Vaiśyas will be devoted to ascetic vows.

People will live in anxiety, subjects will resemble Piśācas; / with unlawfully gained food they will perform worship of fire, gods, and guests.

When Kali arrives, they will not perform the water-rites for the ancestors; / all people will be devoted only to women, and almost all will be Śūdras, O Śaunaka.

In Kali, women will have many offspring but little good fortune; / scratching their heads, they will break commands when rebuked.

Afflicted by heretics, people will not worship Viṣṇu. / Yet in Kali, a treasure-house of faults, O brāhmaṇas, there is one supreme virtue:

merely by chanting the praise of Kṛṣṇa, one may cast off great bondage. / The fruit one attains by meditating on Viṣṇu in Kṛta, or by murmuring prayers in Tretā,

or by ritual service in Dvāpara, is obtained in Kali through chanting Hari's praise. / Therefore, Hari should constantly be meditated upon, sung of, and worshipped, O Śaunaka.

Thus ends the two hundred and twenty-third chapter, entitled 'Discourse on the Duties of the World Ages', in the Ācārakāṇḍa of the first section of the first part in the glorious Garuḍa Mahāpurāṇa.