Sūta began by recounting how the great sage Nārada, instantly understanding the situation, spoke with compassion and clarity. Nārada addressed Bhakti, saying, “Listen attentively, child. The practice of yoga and the fierce age of Kali have caused the disappearance of good conduct, the true path of yoga, and austerities. People now act like Aghāsura, engaging in deceit and wickedness; the virtuous are troubled, while the unrighteous delight. Yet, the wise who maintain courage are truly steadfast and learned.” He continued, “Seeing these untouchables, the earth has become burdened, and year by year, auspiciousness fades. Now, no one even sees you together with your sons, neglected by those blinded by attachment, reduced to decrepitude. But when you are united with Vṛndāvana, you become young and fresh again; blessed is Vṛndāvana, where devotion dances. Here, even old age does not leave your two sons, for there are no worthy recipients; with a little self-contentment, they consider themselves at rest.” Bhakti herself then spoke, voicing her concern: “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, so my heart may find happiness.” Nārada replied, “Since you have asked, child, listen affectionately. 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. During his conquest, the king saw Kali, miserable, seeking refuge; he did not kill him, sparing him like a bee spared by the honey-gatherer.” Nārada explained further, “The result not attained by austerity, yoga, or meditation is fully obtained in Kali by the praise of Keśava. Seeing Kali as uniform, devoid of essence and substance, Viṣṇurāta established him for the happiness of those born in Kali. Because of evil deeds, the essence has now departed from everywhere; objects remain on earth like husks without seed. The brāhmaṇas spread the Bhāgavata teaching in every home and to every person, but due to greed for fees, the essence of the stories has departed. Even those performing terrible deeds, atheistic and hellish, remain at holy places, but the essence of the holy places has departed. Those whose minds are agitated by desire, anger, greed, and thirst continue austerities, but the true essence of austerity is lost. Because of defeat of the mind, greed, hypocrisy, heresy, and even from mere study of scriptures, the fruit of meditation and yoga is lost. The learned delight with their wives like buffaloes, skillful in producing sons, but unskilled in attaining liberation. Nowhere is true Vaiṣṇavism found, even among the leaders of 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.” Sūta described how, hearing these words, the assembly was filled with wonder. Bhakti spoke again, saying, “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 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 story continued into the next chapter, Nārada sought to remove Bhakti’s distress. He said, “Child, why do you grieve in vain, 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.” Nārada explained, “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, of the same nature, as a beautiful form of supreme bliss, beloved of Kṛṣṇa. With folded hands, you once asked, ‘What shall I do?’ Then Kṛṣṇa instructed you: ‘Nourish my devotees.’ You accepted that command, and Hari was pleased. He gave you Mukti as a maidservant, and these two—Jñāna and Vairāgya.” “In Vaikuṇṭha, you nourish by your own form; on earth, to nourish devotees, you manifest a shadow-form. With Mukti, Jñāna, and Vairāgya, you came to earth, and remained in great joy until the end of Dvāpara, beginning from Kṛta. In Kali, Mukti was destroyed, afflicted by heresy; by your command, she quickly returned again to Vaikuṇṭha. Liberation comes and goes here as you remember, and these two, made your sons by you, are protected at your own side. Because of neglect, your two sons have become weak and old in this age of Kali; yet, do not worry—I will think of a way.” Nārada assured Bhakti, “O beautiful one, there is no age like Kali; in that age, I will establish you in every home, among all people. Setting aside other duties and giving priority to great festivals, at that time, I will not serve Hari, nor will I spread you in the world. Those living beings who are accompanied by you in this Kali age—even if sinful—will go without fear to Krishna’s temple.” Thus, through the dialogue of sages and the voice of Bhakti herself, the story unfolds: the decline of virtue in Kali, the persistence of devotion, and the promise that, even in the darkest age, Bhakti remains the path to the Lord.