In the sacred forest of Naimiṣāraṇya, the sages gathered and addressed Sūta. With concern for the suffering souls of the age, they asked, “In this dreadful Kali Yuga, when most living beings have become demonic and are afflicted by countless miseries, what is the ultimate means of purification? Please tell us what is truly the supreme good, the best among all auspicious things, the purest of the pure, and the eternal practice that leads one to attain Kṛṣṇa.” They reflected, “The philosopher’s stone may grant material happiness, the wish-fulfilling tree can bestow the riches of heaven, but a pleased guru alone can grant Vaikuṇṭha—the spiritual realm—so rarely attained even by yogis.” Sūta, moved by the affection of the sages, replied, “O Śaunaka, because of the love in your hearts, I shall speak, after careful thought, the essence of all teachings, that which destroys the fear of worldly existence. I will tell you that which increases the flood of devotion and brings satisfaction to Kṛṣṇa—please listen attentively.” He continued, “To remove the terror of being devoured by the serpent of time, the scripture known as Śrīmad Bhāgavata was revealed by Kīra in this Kali age. There is nothing else in this world that can so thoroughly purify the mind. Only those blessed with merit from previous births are fortunate enough to obtain the Bhāgavata.” Sūta then recounted a wondrous event: “When King Parīkṣit sat in the great assembly to hear the Bhāgavata, and Śuka was present to narrate it, the gods themselves gathered, bringing a pot of nectar. Bowing to Śuka, the skillful deities pleaded, ‘O sage, give us the nectar of stories, for we have brought you this nectar in exchange.’ “The exchange was made: the king would drink the nectar brought by the gods, while all the gods would drink the nectar of Śrīmad Bhāgavatam. Yet, reflecting on the true value of these gifts, Brahmarāta—Śuka—laughed at the gods, pondering, ‘Where is mere nectar? Where are worldly stories? Where is a glass? And where is the great jewel of the Bhāgavata?’ Recognizing the gods’ lack of devotion, he withheld the nectar of divine stories from them, for the tales of Śrīmad Bhāgavata are difficult to obtain, even for the gods. “When the king attained liberation, even Brahmā, the creator, was astonished. In Satyaloka, the unborn Lord weighed the means of liberation on a scale, and all other scriptures appeared light compared to the gravity of the Bhāgavata. Thus, all the sages were filled with the highest wonder. “They regarded the Bhāgavata as the very form of the Lord Himself, for in the age of Kali, simply by reading or hearing it, one attains the fruit of Vaikuṇṭha. This scripture was heard in seven days and, in every way, grants liberation. Long ago, the compassionate Sanaka and the other Kumāras had spoken it to Nārada. “Although Nārada received it from the divine sage due to his connection with Brahman, the method of hearing it within seven days was explained by the Kumāras.” At this point, Śaunaka inquired, “How could Nārada, who is ever free from worldly ties and always wandering, feel affection or form a connection with those assembled at the ritual?” Sūta replied, “I shall recount to you the devotional narrative which Śuka once spoke to me in secret, accepting me as his disciple. “Once, in the city of Viśālā, four pure sages gathered for holy association. There, they encountered Nārada. The Kumāras addressed him, ‘O Brāhmaṇa, why is your face downcast and your mind troubled? Where are you hurrying 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—please tell us the reason.’ “Nārada replied, ‘I have wandered the earth, thinking it to be the highest, visiting sacred places like Puṣkara, Prayāga, Kāśī, and the Godāvarī. I traveled to holy sites such as Harikṣetra, Kurukṣetra, Śrīraṅga, Setubandha, and many others. Nowhere did I find happiness that truly satisfies the mind. The earth is now afflicted by Kali, the friend of unrighteousness. “‘Truth, austerity, purity, compassion, and charity have all but vanished. People live only to fill their bellies and speak deceitfully. They are dull, of poor understanding, unfortunate, and afflicted. The good are few, absorbed in hypocrisy, and even 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 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 banks of the Yamunā, where the Lord’s pastimes had taken place. There I saw a wondrous sight: a young woman, her mind weary and distressed, sat beside two old men, collapsed and barely breathing. She served them, tried to rouse them, and wept before them. “‘Looking in all directions for her protector, her own form was fanned by hundreds of women, who repeatedly tried to awaken her. Seeing this from a distance, I approached, curious. The young woman, seeing me, rose in agitation and spoke: “O holy one, please stay a moment and dispel my anxiety; your very sight destroys the sins of the world. Through your words, relief from suffering will come. When great fortune arises, your presence is obtained.” “‘I asked her, “Who are you? Who are these two, and who are these lotus-eyed women? Please tell me in detail, O goddess, the cause of your distress.” “‘She replied, “I am known as Bhakti, and these two are my sons, Jñāna and Vairāgya—now aged and worn by the influence of time.