In the sacred land of Bhārata, there were many who bore the burden of sin—those who performed the cremation rites among the Shudras, and others considered great sinners. Yet, the goddess Lakshmi spoke with compassion, declaring that even the lowest among men are instantly purified by simply seeing or touching such people. This mysterious grace extended even to those devoid of devotion to Hari and filled with pride; their presence purified all sacred places when they bathed or immersed themselves there. The gods themselves longed for the sight and touch of these souls, for the sacred places did not belong to Lakshmi alone, nor were the gods mere clay or stone. At this juncture, Sauti, the storyteller, noted that the foremost sage began to reveal a hidden truth. Śrī Nārāyaṇa himself spoke, describing a force that is virtuous by nature, destroys sin, grants happiness, and bestows both worldly pleasures and liberation. This essence, he said, was to be kept secret, not spoken among the wicked. When the excellent Viṣṇu mantra enters a person’s ear from the mouth of the guru, a hundred previous births are purified at that very moment. No matter what birth one has obtained, or among which creatures, a devotee who worships Nārāyaṇa and possesses his qualities is transformed. Simply hearing of his virtues, with joy and hairs standing on end, these souls no longer desire happiness, liberation, or even any of the four types of proximity to the Lord. Even the rare status of Indra, Manu, or the gods holds no allure for them. Universes perish, and even Brahmā and the gods fade away, but these devotees wander Bhārata, having obtained a birth exceedingly rare. Thus, everything was spoken as appropriate in the Padma. Nārāyaṇa then revealed another tale: by the curse of Gaṅgā, she herself remained at the feet of Hari in the age of Kali. Bhāratī went to Bhārata, and Brāhmī, beloved of Brahmā, pervaded the universe and appeared as a stream. Sarasvatī became a river, a supremely purifying sacred place. Later, Bhāgīrathī, brought by the noble Bhagiratha, descended to earth, and Shiva placed her upon his head. Padma departed in her form and became the river Padmavati, and then took birth in Bhārata by another form. Formerly, Sarasvati was cursed, and afterwards Hari himself cursed her. After remaining in Bhārata for five thousand years of Kali, all the sacred places except Kashi and Vrindavana, along with Shalagrama (the form of Hari), Jagannatha in Bhārata, the Vaishnava Puranas, conch shells, rites of shraddha and tarpan, worship of Hari, the name and praise of Hari’s deeds and virtues, goodness, truth, righteousness, the Vedas, and village deities—all became devoted to left-handed practices, filled with falsehood and deceit. In those times, people neglected the observance of Ekadashi and abandoned righteousness. Deceit, cruelty, hypocrisy, and arrogance prevailed. There was division among men, and among women, marriage led to disputes. All people fell under the sway of women, and promiscuity entered every household. The mistress of the house became the wife, and the husband was considered inferior to the servant. Thus, the story unfolded, revealing the secret truths and transformations of sacred rivers, places, and people in the age of Kali, as spoken by Nārāyaṇa and preserved in the Padma.