Those whose mouths ceaselessly utter the name of Hari, taking it as their sole refuge, are untouched by the troubles of old age decreed by time. Such is the power of devotion that, once, even a mere frown from these devotees caused Hari’s two gatekeepers to instantly fall at their feet; yet, by the devotees’ compassion, the gatekeepers were restored to the city of the Lord. Narada, reflecting on his fortune, addressed the sages: “By the grace of yoga, I have gained your sight here. You, full of compassion, ought to show mercy to me, who am destitute. The bodiless voice once spoke of a means—please explain in detail how it is to be practiced. How does happiness arise for those endowed with devotion, knowledge, and detachment? How can it be established among all classes, with love and effort?” The Kumaras replied gently, “Divine sage, do not be anxious. Bring joy into your heart. The means, easily accomplished, already exists here. O Narada, you are blessed—the crest-jewel among the detached, always foremost among the servants of Sri Krishna, the sun among yogis. It is not surprising in you, who always follow the path of devotion, that devotion is ever established for Krishna’s servant. Many sages have revealed various paths, all difficult and achieved by effort, and for the most part, they yield the fruit of heaven. But the path that leads to Vaikuntha is indeed kept secret; its teacher is rarely found, attained mostly by good fortune. “The noble act formerly prescribed to you by the voice in the sky—now it will be explained; listen today with steady mind and clear intellect. Some perform sacrifices with offerings, some with austerity, others with yoga, and some with study and knowledge; these are all known as actions. Among these, the sacrifice of knowledge is certainly regarded by the wise as the mark of noble action; the discourse on the Srimad Bhagavata is sung by Suka and others. By the proclamation of that, great strength arises for devotion, knowledge, and detachment; suffering departs, and happiness comes to the devotee. Indeed, at the sound of the Srimad Bhagavata’s path, all the faults of Kali perish, like wolves at the roar of a lion. Devotion, joined with knowledge and detachment, bringing the flavor of love, will play from house to house, from person to person.” Narada then asked, “When, despite the proclamations of the Vedas and Vedanta, and the recitation of the Gita, the triad of devotion, knowledge, and detachment does not arise—how can it be established?” The sages replied, “From the recitation of the Srimad Bhagavata, understanding of that subject will arise. In its narrations, the meaning of the Vedas is present in every verse, in every word. O you whose vision is unfailing, please cut away this doubt; do not delay, for you are compassionate to those who have taken refuge.” The Kumaras explained, “From the essence of the Vedas and Upanishads, the Bhagavata narrative has arisen; therefore, being distinct, it shines as supremely excellent, taking the form of its own unique fruit. Just as the taste present from root to tip does not exist or is not enjoyed until it is separated out, so too, when fully distinct, the fruit is universally delightful. Just as ghee exists within milk but is not tasted until extracted, and when separated, that product of the cow increases the pleasure of the gods, even among sugarcanes, sugar pervades from the middle to the end; but when separated, it is sweet—so too is the Bhagavata narrative. “This Purana called Bhagavata, esteemed by the wise, was revealed to establish devotion, knowledge, and detachment. Even one who has bathed in the Vedas and Vedanta, who is the author of the Gita—when afflicted with sorrow, Vyasa himself became bewildered in the ocean of ignorance. Then, by you, it was formerly spoken in four verses; by hearing those, Badarayana was immediately freed from distress. Therefore, what is the cause of your wonder, that you ask this question? The Srimad Bhagavata is to be heard, for it destroys grief and sorrow.” Narada responded, “That vision which at once destroys inauspiciousness and bestows supreme good upon those afflicted by the pain of existence—absorbed solely in the nectar of stories sung by the pure, for the sake of manifesting love—I have taken refuge in it. When, by the rise of fortune accumulated over many births, a person attains the company of the virtuous, then discrimination arises, dispelling the darkness of delusion and pride caused by ignorance.” Thus begins the third chapter, extolling the greatness of the Srimad Bhagavata. By hearing the Bhagavata from the mouths of Sanaka and others, the devotee is satisfied, and knowledge and detachment are nourished. Narada declared, “I will perform a sacrifice of knowledge, resplendent with the teachings of Suka, earnestly for the establishment of devotion, knowledge, and detachment. Where should I perform this sacrifice? Please tell me the place. The greatness of Suka’s scripture should be spoken by those who have mastered the Vedas. In how many days should the narration of the Srimad Bhagavata be heard? What procedure should be followed there? Please tell me this.” The Kumaras answered, “Listen, Narada, we will tell you, who are humble and discerning: Near the bank of the Ganga, there is a place called Ananda. It is frequented by groups of various sages, attended by gods and siddhas, adorned with diverse trees and creepers, and covered with fresh, soft sand. It is a beautiful, secluded place, fragrant with golden lotuses, where enmity does not dwell in the hearts of the living beings nearby. With the aged, weakened body placed before you, and considering both of these, devotion will arrive there. Where the discourse of the Bhagavata is present, there devotion and its companions proceed; hearing the word of the narration, that triad becomes youthful.” Suta then said, “Thus speaking, the Kumaras, together with Narada, swiftly came to the bank of the Ganges to drink in the narration. When they reached the bank, a tumult arose—in the world of mortals, in the world of gods, and likewise in the world of Brahma.