As the sacred union with Vṛndāvana was established, Bhakti—devotion—found herself renewed, youthful, and vibrant once more. Such is the blessed nature of Vṛndāvana, where devotion itself seems to dance in joy. Yet, in this holy land, even as Bhakti’s companions, Jñāna and Vairāgya—knowledge and renunciation—remained, old age did not depart from them. With a touch of self-contentment, they simply rested, unable to find those who would truly receive them. Devotion then spoke, her heart filled with concern: “How did the impure Kali age come to be established by King Parīkṣit? With the arrival of Kali, where has the essence of all virtue gone? Even by the compassionate Hari, how is unrighteousness witnessed? Please, remove this doubt from my heart with your words; then I will be at peace.” Nārada, the wise sage, replied gently, “Since you have asked, dear child, listen with affection. I will tell you everything, O fortunate one, 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 of the directions, King Parīkṣit saw Kali, miserable and seeking refuge. He did not kill him, sparing him like a bee spared by the honey-gatherer. Yet, the result that cannot be 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—Parīkṣit—established him for the happiness of those born in Kali. Because of evil deeds, the essence has departed from everywhere; objects remain on earth like husks without seed. The brāhmaṇas once made the Bhāgavata teaching known in every home and to every person, but greed for a fee caused the essence of the stories to depart. Even those who perform terribly abundant deeds—the atheistic, hellish people—remain at holy places, but the essence of those places has departed. Those whose minds are agitated by desire, anger, greed, and thirst continue to practice austerity, but the true essence of austerity is lost. Because the mind is defeated—out of greed, hypocrisy, and heresy—even from the 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 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. Sūta then spoke, “Hearing these words, the assembly was filled with great wonder. Bhakti spoke again, ‘Let this also be heard, O Śaunaka.’” Bhakti addressed Nārada, “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 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 opened, Nārada sought to remove Bhakti’s distress. He 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 Kṛṣṇa 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 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. 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—liberation—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. 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. For those whose hearts are always filled with devotion in the form of love, impure beings cannot harm them, not even in dreams. Neither ghosts, nor spirits, nor demons, nor even asuras, can overpower those whose minds are endowed with devotion, even by touch. Neither by austerities, nor by the Vedas, nor by knowledge or actions, is Hari attained—only by devotion; the gopīs are the proof of this. After thousands of human births, love for devotion arises; in Kali, devotion, devotion—by devotion, Krishna stands before you. Those who are hostile to devotion sink in all three worlds; once, Durvāsā suffered misery for insulting a devotee.” Thus, in the midst of the Kali age’s darkness, the light of Bhakti shines as the sole path to the Lord, and those who embrace devotion are protected, nourished, and ultimately united with Krishna himself.