As the assembly of sacred rivers, headed by Gaṅgā herself, gathered before her, Bhakti spoke with a heart heavy with sorrow. “These rivers have come here, remembering me and wishing to serve me,” she said, “and even the gods have served me. Yet, in truth, I have not found real welfare or peace.” Turning to the sage before her, Bhakti continued, “Listen carefully, O sage rich in austerity, to my tale. Though my story is well known, hearing it again will bring you happiness.” She began her account: “I was born in Drāviḍa, grew up in Karṇāṭaka, and in places within Mahārāṣṭra and Gurjara, I grew old. There, under the terrible influence of Kali, I was attacked by heretics and became weak. For a long time, I remained feeble, along with my two sons. “But then, upon reaching Vṛndāvana again, I regained my youth and beauty, blossoming into a young woman in her prime, radiant in the best of forms. Yet now, my two sons lie here, exhausted and worn out. I am about to leave this place for another land, but my heart aches to see them so aged while I remain youthful. Why has this reversal occurred, when the natural order is for the mother to age and the sons to remain young? We three have always been together—how has this come to pass? “My mind is filled with grief and wonder. O treasure of yoga, O wise one, please tell me: what could be the cause of this sorrow?” Nārada, perceiving all within himself by knowledge, replied gently, “O sinless one, do not be despondent. Hari, the Lord, will surely bring you auspiciousness.” Sūta, the narrator, then told the sages: “Understanding Nārada’s words at once, the great sage spoke further.” Nārada addressed Bhakti with compassion: “Listen attentively, child. The practice of yoga and the rise of the fierce Kali age have caused the disappearance of good conduct, the path of yoga, and austerities. People now act like Aghāsura, engaging in deceit and wickedness. The virtuous are afflicted, while the unrighteous rejoice. But the wise person who holds firm and remains courageous stands truly steadfast and learned. “The earth, seeing these untouchable acts, has become burdened. Year by year, all auspiciousness seems to vanish. Now, no one even sees you together with your sons; you are neglected by those blinded by attachment, reduced to decrepitude. “Yet, by your union with Vṛndāvana, you again became young and fresh. Blessed indeed is Vṛndāvana, where devotion itself dances. But here, in the absence of those who would receive their presence, even old age does not leave your sons. With a little self-contentment, they simply rest in fatigue.” Bhakti then asked, “How was impure Kali established by King Parīkṣit? With the onset of Kali, where did the essence of all virtue go? Even by the compassionate Hari, how is unrighteousness witnessed? Please, remove this doubt of mine with your words, that I may be happy.” Nārada replied, “Since you have asked, child, listen with affection. I will tell you everything, and your confusion will depart. When Mukunda, the Lord, left the earth and returned to His own abode, from that day Kali arrived, obstructing all means of virtue. “When King Parīkṣit encountered Kali during his conquest of the directions, Kali, wretched and miserable, sought refuge. Parīkṣit did not kill him, sparing him as a honey-gatherer spares a bee. “The result not attained by austerity, yoga, or meditation is fully obtained in Kali by the praise of Keśava. Viṣṇurāta, seeing Kali as uniform and devoid of essence, established him for the happiness of those born in this age. “But because of evil deeds, the true essence has now departed from everywhere. Objects remain on earth like empty husks. The Bhāgavata teaching was once spread to every home and person by the brāhmaṇas, but, driven by greed for fees, the essence of the stories has vanished. “Even those who perform terrible deeds, the atheistic and hellish people, remain at holy places, but the true sanctity of those places is lost. Those whose minds are disturbed by desire, anger, greed, and thirst may practice austerity, but the real essence of austerity is gone. “Because of the mind’s defeat by greed, hypocrisy, heresy, and even from the mere study of scriptures, the true fruit of meditation and yoga is lost. The learned delight with their wives like buffaloes, skilled in producing sons but ignorant of liberation. “Nowhere is true Vaiṣṇavism found, even among the leaders of the traditions; thus, the essence of reality has perished everywhere. But this is simply the nature of the age—who can be blamed? The Lotus-eyed Lord endures, standing nearby.” Sūta continued, “Hearing these words, all present were filled with great wonder. Bhakti spoke again, ‘Let this also be heard, O Śaunaka.’” Bhakti said, “O sage among the gods, you are truly blessed, for you have come here by my good fortune. The very sight of the virtuous in this world bestows all perfections. Victory, victory to Him whose body is the 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.” As the second chapter began, Sūta declared, “This is the glory of Śrīmad Bhāgavatam. Now begins the tale of 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 calamities brought by 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 and knowledge, along with detachment, are the means to liberation; but in Kali, only Bhakti grants union with Brahman. “Thus, having decided, the Conscious One created you, who are of the same nature, as a beautiful form of supreme bliss, beloved of Kṛṣṇa.