The sages gathered in Naimiṣāraṇya, led by Śaunaka, approached Sūta with earnest questions. They wondered, “When one attains devotion, knowledge, and detachment, discernment grows—how do the Vaiṣṇavas dispel the powerful delusion of Māyā?” They were troubled by the age of Kali, seeing that most beings had become demonic and suffered greatly. “For those afflicted,” they asked, “what is the ultimate means of purification?” Desiring the highest good, the sages implored Sūta, “Tell us that supreme auspiciousness, the purest of the pure, the eternal practice that leads to attaining Kṛṣṇa.” They reflected that while the philosopher’s stone grants worldly happiness and the celestial tree bestows heavenly riches, only a pleased guru gives the rare gift of Vaikuṇṭha, unattainable even for yogis. Moved by their affection, Sūta replied, “Because your hearts are filled with love, O Śaunaka, I will speak after careful consideration. I will share the essence of all teachings, that which destroys the fear of worldly existence. Listen attentively, for what I will tell you increases the flood of devotion and brings satisfaction to Kṛṣṇa.” He continued, “To remove the terror of being devoured by the serpent of time, the scripture Śrīmad Bhāgavata was spoken by Kīra in this Kali age. There is nothing else so effective for purifying the mind; only those with merit from previous births attain the Bhāgavata.” Sūta recounted a wondrous event: When King Parīkṣit sat in assembly to hear the story, and Śuka was present, the gods themselves gathered, bringing a pot of nectar. Bowing to Śuka, the skillful gods requested, “Give us the nectar of stories, for we have brought this nectar.” When the exchange was made, the king was to drink the nectar, but the assembly would drink the nectar of Śrīmad Bhāgavatam. Sūta explained, “Where is nectar, where are stories in this world, where is glass, where is the great jewel?” Brahmarāta, after considering thus, laughed at the gods. Recognizing those who lacked devotion, he withheld the nectar of stories; the tales of Śrīmad Bhāgavatam are difficult to obtain even for the gods. Witnessing the king’s liberation, even the creator was astonished. In Satyaloka, the unborn weighed the means of liberation on a scale. Other works are minor; this one is great in its gravity. Therefore, all the sages were filled with the highest wonder. They regarded the Bhāgavata scripture as the very form of the Lord, for in the Kali age, simply by reading or hearing it, one immediately attains the fruit of Vaikuṇṭha. This scripture was heard within seven days and, in every way, bestows liberation. Long ago, compassionate Sanaka and others spoke it to Nārada. Although Nārada heard it from the divine sage due to his connection with Brahman, the method of hearing it in seven days was explained by the Kumāras. Śaunaka then asked, “How could Nārada, who is free from worldly ties and ever-moving, feel affection or form a connection with those present at the ritual?” Sūta replied, “I shall recount to you the narrative, imbued with devotion, which Śuka spoke to me in secret, after considering me his disciple.” Sūta began: Once, in Viśālā, four pure sages gathered for the sake of holy association, and there they saw Nārada. The Kumāras asked him, “O Brāhmaṇa, why is your face downcast, and why are you troubled in mind? Where are you hastening to, and from where have you come? You seem empty-hearted, as if you have lost your wealth, like an ordinary man. This does not befit one who is free from attachment—tell us the reason.” Nārada replied, “I have traveled the earth, thinking it to be the highest, visiting Puṣkara, Prayāga, Kāśī, and also the Godāvarī. I wandered among holy places such as Harikṣetra, Kurukṣetra, Śrīraṅga, Setubandha, and others, moving here and there. Nowhere did I find happiness that brings satisfaction to the mind; at present, the earth is afflicted by Kali, the friend of unrighteousness. Truth, austerity, purity, compassion, and charity no longer exist. The unfortunate beings live only to fill their bellies and speak deceitfully. People are dull, of poor understanding, unfortunate, and afflicted. The good are few, absorbed in hypocrisy, and even the renunciants maintain households. Young women rule the household, brothers-in-law give counsel, daughters are sold out of greed, and discord arises between husband and wife. The āśramas are obstructed by foreigners, as are the holy rivers; many temples of the gods have been destroyed by the wicked. There is no yogī, nor any accomplished one, nor a wise man, nor a person of good conduct; in the wildfire of Kali, all spiritual practices have been reduced to ashes. Villages are plagued by bandits, the twice-born are struck by the trident of Śiva, and women, their hair disheveled, become lustful in this age of Kali.” “Thus, seeing the faults of the age of Kali, I wandered the earth; I came to the bank of the Yamunā, where the Lord’s pastimes had taken place. There I saw a wonder—listen to it, O great sages: there sat a young woman, her mind weary and distressed. Beside her lay two old men, collapsed, breathing faintly and unconscious; she served them, tried to rouse them, and wept before them. She looked in all ten directions for her protector, her own form being fanned by hundreds of women, who repeatedly tried to awaken her.” “Seeing this from a distance, I approached out of curiosity; seeing me, the young woman rose, agitated, and spoke these words: ‘O holy one, please stay a moment and dispel my anxiety; your very sight utterly destroys the sins of the world. By your many words, relief from suffering will come; when great fortune arises, then your presence is obtained.’” Nārada asked her gently, “Who are you? Who are these two, and who are these lotus-eyed women? Tell me in detail, O goddess, the cause of your distress.