The young woman spoke, her voice gentle yet marked by sorrow: “I am known as Bhakti. These two, aged and frail, are my sons—Jñāna and Vairāgya. Time’s relentless hand has worn them down. Many, led by the sacred Gaṅgā, have come here, remembering me, wishing to serve me. Even the gods themselves have offered me their worship, yet I find no true welfare or contentment. O sage, rich in austerity, listen closely to my tale. Though it is well known, hearing it will bring you happiness. I was born in Drāviḍa, grew up in the land of Karṇāṭaka, and in places such as Mahārāṣṭra and Gurjara, I became old and weary. There, the dreadful influence of Kali descended upon me. Heretics attacked, and I grew weak, remaining feeble alongside my sons for a long time. But when I reached Vṛndāvana once more, I was rejuvenated. I became youthful and beautiful again, a young woman in her prime, graced with my finest form. Yet here, my two sons lie exhausted and spent, unable to rise from their fatigue. I am about to depart for another land, leaving this place behind. It pains me deeply to see my sons so old while I am young. How has this reversal come to pass? Is it not natural for the mother to age and the sons to remain youthful? Such a contradiction fills my mind with wonder and grief. O treasure of yoga, O wise one, please tell me—what is the cause of this sorrow?” Nārada, perceiving all within himself through knowledge, replied, “O sinless one, do not be despondent. Hari, the Lord, will surely bring you auspiciousness.” As soon as he spoke these words, the great sage prepared to explain further. “Listen attentively, child,” Nārada continued. “The fierce Kali age and the rise of various forms of yoga have caused the disappearance of good conduct, the path of yoga, and austerities. People now behave like Aghāsura, engaging in deceit and wickedness. The virtuous are distressed while the unrighteous rejoice. Yet, the wise person who remains steadfast and courageous is truly learned. Seeing the unrighteous, the earth has become burdened. Year by year, auspiciousness fades. Now, no one even sees you with your sons; you are neglected by those blinded by attachment, reduced to decrepitude. Only in Vṛndāvana did you regain your youth and freshness. Blessed is Vṛndāvana, where devotion herself dances. But here, in the absence of those who would receive them, your sons’ old age does not leave them. With a little self-contentment, they consider themselves at rest.” Bhakti then asked, “How was impure Kali established by King Parīkṣit? With the onset of Kali, where did the essence of all virtue go? And even by the compassionate Hari, how is unrighteousness witnessed? Please, remove this doubt with your words, and I will be at peace.” Nārada replied, “Since you have asked, dear child, listen with affection. I will tell you everything, and your confusion will vanish. When Mukunda, the Lord, left the earth for His own abode, from that day Kali entered, obstructing all means of virtue. When King Parīkṣit saw Kali during his conquests, Kali, miserable, sought refuge. The king did not kill him, just as a honey-gatherer spares a bee. In this age, what cannot be attained by austerity, yoga, or meditation is fully attained by praising Keśava. Seeing Kali as uniform and devoid of true essence or substance, Viṣṇurāta established him for the happiness of those born in this age. But because of evil deeds, the essence has departed from everywhere. Objects remain on earth like husks without seed. The brāhmaṇas once spread the Bhāgavata teaching in every home and to every person, but, driven by greed for fees, the true essence of the stories has departed. Even those who perform terrible deeds or are atheistic and hellish now dwell at holy places, but the spirit of the holy places has left. Those whose minds are agitated by desire, anger, greed, and thirst still perform austerities, but the real essence is lost. Because of the defeat of the mind, greed, hypocrisy, heresy, and even the mere study of scriptures, the fruits of meditation and yoga are lost. The learned delight with their wives like buffaloes, skilled in producing sons but not in attaining liberation. Nowhere is true Vaiṣṇavism found, not even among the leaders of the traditions. Thus, the true essence of reality has perished everywhere. But this is the nature of the age—who can be blamed? Therefore, the Lotus-eyed Lord endures, standing nearby.” Hearing these words, all present were filled with wonder. Bhakti spoke again: “Let this also be heard, O Śaunaka. O sage among the gods, you are truly blessed, for you have come here by my good fortune. The sight of the virtuous in this world bestows all perfections. Victory, victory to Him whose body is the very basis of illusion, who, by a single utterance, creates all speech! By His grace, Dhruva attained the eternal state. I bow to the son of Brahmā, the vessel of all auspiciousness.” Thus began the second chapter, the glory of Śrīmad Bhāgavatam and Nārada’s effort to remove Bhakti’s distress. Nārada said, “Child, why do you grieve in vain, so troubled by anxiety? Remember the lotus feet of Śrī Kṛṣṇa—your sorrow will depart. It was He who rescued Draupadī from the calamity of the Kauravas and protected the cowherd women. Where has that Kṛṣṇa gone now? But you, Bhakti, are always dearer to Him than life itself. When you call, the Lord comes even to the houses of the lowly. In the first three ages, truth, knowledge, and detachment are the means to liberation; but in Kali, only Bhakti grants union with Brahman.