In the course of their profound discussion, the sages reflected upon the unique nature of those devoted to Hari in the age of Kali. Whether a person is free from desire or filled with it, the influence of Kali does not trouble them. Such souls are, in truth, equal to Shiva himself—this is beyond dispute. When the dreadful age of Kali descends, bringing chaos and the decline of righteousness, those who meditate upon Vishnu remain steadfast and do not fall. In that dark time, when righteousness has vanished, only the remembrance of Hari brings about true completeness. Those who constantly recite these sacred words are untouched by Kali, and even those who merely utter them are not troubled by his influence. Brahmins who speak thus are, without a doubt, fulfilled, and those who act in this manner have nothing to fear from Kali. O brahmin, in the tumultuous age of Kali, a devotee of Hari is truly rare to find. Even those who have engaged in unrighteous deeds are not destined for hell if they remember Hari, for the only atonement for minds lacking in purity is the very name of Hari. O twice-born, as one is inspired by these truths, so should one act. One devoted to Narayana should offer everything to the great Vishnu, for by remembering Hari alone, completeness is attained. Therefore, devotion to Hari is exceedingly rare in this world, especially among the wicked. Those who possess it are indeed fortunate—great souls, who bring benefit even to the company of the virtuous. Truly, O twice-born, all actions find their fulfillment through this devotion. Even those who are recognized by the three worlds are worthy of your reverence; what need is there for many more words? The age of Kali never afflicts mortals who are devoted to the names of Hari. In Kali Yuga, truly, there is no other way. Having attained supreme bliss, the sage spoke further: "The supreme, eternal Brahman, the light of the world, has been revealed. He who remembers the lotus-eyed one destroys all sins." Yet, a question arose: "What you have spoken, I accept; but how can I understand without an example? Tell me, then, how a mind that is sinking may attain stability." Sanaka, remembering the supreme Nārāyaṇa, replied. He spoke of one skilled in the Vedānta scriptures, one who may turn the seeker back from confusion, and who is most worthy of reverence among the noble. Then Sanandana began to inquire about the dharmas of liberation. He asked, "At dissolution, where does it all go? With earth, fire, and wind—by whom was this world created? How is purity and impurity determined for these elements? How is the rule of dharma and adharma established? From this world to the next, may you declare everything to me." In another assembly, the scripture spoken by Bhṛgu was questioned by Bharadvāja, who approached the sage Bhṛgu as he sat in contemplation. "How does liberation arise from saṃsāra for one bound to this world, O bestower of honor?" he asked. "They always conduct themselves in the manner of master and servant. He, the delight of the worlds, is without qualities and without stain. How can that Supreme Self, so difficult to comprehend due to time and power, be known? How can the individual soul, transcending individuality, attain union with Brahman?" Thus, the sages continued their sacred inquiry, seeking the profound truths of liberation, the nature of the Self, and the path to completeness through devotion to Hari.