Chapter 2 – Conversation between Nārada and the Kumāras
Nārada resumed:
1-3. Oh young lady! You are unnecessarily worrying. Why should you get afflicted with anxieties? Think of the lotus-feet of Śrī Kṛṣṇa and your misery will be gone. The celebrated Śrī Kṛṣṇa, by whom Draupadi was saved from the tyranny of the Kauravas, by whom the gopis of Vraja were protected (by killing Śaṅkhacūḍa and others), has gone nowhere.
You, Bhakti, as a matter of fact, are ever dearer to the Lord than His own life. Invoked by you indeed, the Lord goes even to the houses of the poor.
4-5. In the three Yugas beginning with Satya-yuga (Tretā and Dvāpara) spiritual knowledge (Jñāna) and renunciation (Vairāgya) were conducive to the Liberation (of the jīva), while in the Kali Yuga, Bhakti alone brings about the absorption of the soul in the Brahman. It is traditionally held that the Lord, the embodiment of spiritual consciousness and the supreme bliss and energy, having come to a decision (mentioned above), created you as a beautiful counterpart of his own, and (you became) beloved of Śrī Kṛṣṇa.
6-7. Once upon a time, with folded palms, you asked him, “What should I do?” At that time Śrī Kṛṣṇa ordered you to look after his devotees. When you complied to undertake that (job), Śrī Hari became highly pleased with you and allotted to you Mukti (liberation of the soul) as a maid-servant, and these two viz. spiritual knowledge (jñāna) and Renunciation (vairāgya) as your sons.
8-9. In the Vaikuṇṭha region, you maintain (and look after the devotees of the Lord) in your own real form. While on the earth you have assumed your shadow form for nourishing (i.e. taking care) of the devotees in this realm. You came down to this earth accompanied by Liberation (mukti), knowledge (jñāna) and Renunciation (vairāgya) and lived very happily from the Kṛta age, upto the end of the Dvāpara age.
10-11. Afflicted with the malady of false doctrines, Mukti underwent decay in Kaliyuga, and by your order, she immediately returned to Vaikuṇṭha. When mentally recalled by you, Mukti comes down even here (on the earth), and goes back to Vaikuṇṭha again. You regard these two (Jñāna and vairāgya) as your sons and have kept them by your side.
12. Through neglect in Kaliyuga both your sons have become sluggish and old. Nevertheless, cease worrying; (in the meantime) I am taxing my brain about a remedy.
13. Oh beautiful lady! There is no age like the Kali age and I shall see to it that you are established in every house and in every individual.
14. If I fail to propagate you in the world, throwing into the background all other cults and placing above all grand celebrations (connected with Devotion), I am no longer a servant of Śrī Hari.
15. Those beings who will be accompanied with you (i.e. be possessed of Devotion) shall go to the abode of Śrī Kṛṣṇa and transcend the fear (of Saṃsāra), even though they may be sinners.
Special Note – Over here, (even though they may be sinners) -Reflects the idea that even though a person who has sinned in the past, will be forgiven in the present if they surrender to God and no longer go back to their ignorant ways of living. This verse does not apply for a person who will continue to sin constantly.
16. Those pure-bodied souls in whose mind constantly abides Devotion in the form of love (for the Lord) do not see (the face of) Yama (the god of punishment) even in a dream.
17. Neither the spirit of a departed soul nor a fiend nor an ogre nor a demon has got the power (even) to touch those whose mind is enriched with Devotion towards God.
18. Śrī Hari can be won neither by means of austerities nor through (the study of) the Vedas, nor through spiritual enlightenment nor even through righteous action; He can be won only through Devotion. The cowherdesses (of Vraja) bear testimony to this.
19. Love for devotion rises in humans after thousands of births. I repeatedly emphasise that devotion alone is paramount in the Kali age and it is by devotion that Śrī Kṛṣṇa stands manifest before a devotee.
20. Those who are hostile to Bhakti suffer in all the three worlds. In the past sage Durvāsā, who reproached a devotee (in the person of King Ambarīṣa) landed himself into trouble thereby.
21. Have done with (the observance of) sacred vows. Have done with (undertaking pilgrimages to) sacred Places. Have done with spiritual disciplines. Have done with sacrificial performances and have done with discourses on spiritual enlightenment. Bhakti alone is capable of conferring Liberation.
Sūta said:
22. Hearing thus of her own glory as ascertained by Nārada, Bhakti got enriched with the fulness of all her limbs and spoke to him as follows.
Bhakti said:
23. Oh Nārada! You are really very blessed, you cherish a firm and unflinching devotion towards me. I shall never desert you, but will ever reside in your heart.
24. My agony has been dispelled by you in a moment, compassionate as you are,O pious soul ! Consciousness, however, has not yet returned to my sons; therefore, awaken them, bring them back to consciousness.
Sūta said:
25. Nārada was filled with compassion to hear the appeal of Bhakti, and began to rouse her sons, Jñāna and Vairāgya, pressing them with his fingers.
26. Taking his mouth near to their ears he shouted clearly as follows : “O Jñāna, wake up at once, O Vairāgya, wake up”.
27. Being roused by the chanting of the Vedas and Upaniṣadas and by loud recitations of the Bhagavad Gītā, they were slowly and with great efforts, made to wake up.
28. They were so lethargic that they did not open their eyes to see and went on yawning. Their hair had grown white like (the down of) a heron and their limbs (reduced to a bare skeleton) looked like pieces of dry wood.
29. Seeing them emaciated with hunger and inclined to fall asleep again, the sage (Nārada) felt worried and said to himself, “What should be done by me now?
30. Thinking deeply in his mind how the sleepiness can be removed, and how the formidably intractable agedness be cured, he, in his own mind, appealed to Śrī Kṛṣṇa, Oh Śaunaka.
31. Then came a voice from the heavens, “Oh Sage! Be not so despondent. There is no doubt that your effort will be crowned with success.
32. For this, however, O celestial sage! perform you duly a righteous act. Saints who are the holiest of the holy will point out to you that act.
33. “When that noble act is performed, their old age including their sleep will disappear in a moment and Bhakti will spread all round.”
34. The voice from the heavens to this effect was clearly and perceptibly heard by all. Nārada was struck with wonder and said. “What it means (speech from heaven) is not understood.”
35. The voice from the sky too has spoken in a mysterious way. I wonder what may be the act which will have to be performed in order that the object of these two (regaining of consciousness by Jñāna and Vairāgya) may be accomplished!
36. Where will those saints be (found) and how will they impart the knowledge of that practice? What should be done by me at the present moment as enjoined by the voice from the heavens?
Sūta continues :
37. Leaving both there (on the bank of the Yamunā), the sage Nārada departed, then going forth from one sacred place to another, asking great sages on the way (about the virtuous act hinted at by the voice from the heavens).
38. The story was heard by all; no conclusive reply was (however) given (by any). Some declared the malady as incurable; while others said the remedy was difficult to ascertain. Still others, on the other hand remained mute; while some (evaded the issue and) slipped past (thinking it imprudent to hazard a statement).
39-40. A tumultuous uproar, causing wonder (to all) rose in all the three worlds. People whispered from ear to ear: “When the trio consisting of Bhakti, Jñāna and Vairāgya did not rise even though awakened through the chanting of the Vedas and Upaniṣads and recitations from the Gitā, there is no other remedy.
41-42. People confided (into the ears) to each other, “How can that which is not personally known as a matter of fact even to Nārada, be pointed out by ordinary human beings here on earth?” In this way the congregation of sages who were consulted came to a conclusion and declared that (the remedy) was difficult to be found.
43. Being overwhelmed with anxiety, Nārada thereupon came to Badarikāśrama. (There) he said to himself, “I shall practise austerities for them here” and made up his mind to gain that object.
44. In the meanwhile, the most pious sage (Nārada) beheld in front of him prominent sages like Sanaka (Sanandana etc.) whose splendour was like that of millions of suns (combined). He asked them:
Nārada asked:
45. O youthful sages! My meeting has taken place with you through great good luck. Kindly be compassionate to me and tell me quickly what I should do.
46. All of you are adept in yoga, highly intelligent and deeply learned. Though you seem to be five years of age, you were born long before (our) ancestors.
47. Having your permanent abode in Vaikuṇṭha you remain constantly engaged in chanting the names and glories of Śri Hari. Drunk with the charm of the nectar-like stories of the Lord’s pastimes, you subsist on such stories alone.
48. “Śri Hari alone is my Saviour!” These words ever play on your lips as a matter of fact; hence old age as directed by Kāla (the Time-Spirit) does not affect you.
49. At the mere contraction of your eyebrows (expressing displeasure), that the two door-keepers of Śri Hari (Jaya and Vijaya), instantly fell down to the earth and were, through your grace, restored (to their former position) at Vaikuntha.
50. Oh! It is a matter of sheer good luck that I could see your honour here. (I urge) May favour be conferred on a miserable person like me, by compassionate sages like you.
51-52. Reveal to me the spiritual remedy suggested by the heavenly voice. May you kindly explain to me the details of how I should adopt it (in practice). Kindly describe it in detail. How can satisfaction be caused to Bhakti, Jñāna and Vairāgya, and in what manner can they be lovingly and diligently established in all parts of the society?
Kumāras said :
53. Do not worry, O celestial sage! Make your mind happy. There is already in actual existence an easy way to do this.
54. Oh Nārada! You are really blessed. You are the crest-jewel of all persons who have renounced the world. You are the sun illuminating (the path of) yoga and always the foremost among the devotees of Śrī Kṛṣṇa.
55. It should not be regarded as surprising that you are moved so much (deeply) for Bhakti. The (effort towards) establishment of Bhakti is always natural with the devotees of Śrī Kṛṣṇa.
56. Many courses of discipline have been brought to light by Rṣis in this world, but they all involve exertion and mostly confer the fruit of Swarga (residence in the celestial world).
57. As for the path leading to Vaikuṇṭha (the everlasting and all-blissful realm of Śrī Viṣṇu), it yet remains hidden. It is generally through great luck alone that a person can get a guide directing one to that path.
58. The righteous action that was formerly indicated to you by the heavenly voice, will now be explained to you. Listen to it with a concentrated and cheerful mind.
59. Sacrificial performances conducted by means of material substances (consigned to the sacred fire), those consisting of austerities, those in the form of concentration of the mind, and others consisting of knowledge acquired through a study of the Vedas, they are all symbolic of action leading to heaven alone (celestial worlds).
60. Indeed Jñāna-Yajña (sacrifice in the form of Knowledge) has been recognized by the wise as a symbol of righteous action (action leading to Liberation). That Jñāna-Yajña is the reading of Śrimad Bhāgavata, and that has been extolled by Śuka and others.
61. By its very chanting (sound reading) great strength will be derived by Bhakti, Jñāna and Vairāgya. The suffering of Jñāna and Vairāgya will disappear and happiness will be regained by Bhakti.
62. All these evils of Kali age will surely disappear at the very chanting (sound reading) of Śrimad Bhāgavata, even as wolves take to flight at the very roar of a lion.
63. Then Bhakti, which leads to the abiding sentiment of love (towards God) accompanied by Jňāna and Vairāgya, will dance in every heart and in every home.
Nārada asked:
64-65. When the trio of Bhakti, Jñāna and Vairāgya did not wake up (even) when roused by means of chanting the texts from the Vedas and the Upanisads and recitations from the Gita, how will they get up on a reading of Śrimad Bhāgavata; (for) in the stories of Śrīmad Bhāgavata, as a matter of fact, is found the substance of the Vedas (alone) running through every couplet and through every (single) word.
66. Kindly resolve this doubt, as the sight of (sages like you) is always fruitful (and never futile). You are always kind (and affectionate) to all who resort to you for refuge. So please do not delay in this (giving the solution of Nārada’s doubt).
The Kumāras replied:
67. The story of Śrīmad Bhāgavata has emanated from the essence of the Vedas and the Upaniṣads. Having an existence apart from them and representing their (very) fruit (as it were), it appears to be the very best.
68. The sap (vital juice of a tree) is circulating from the roots to the top (of a tree), but it cannot be tasted in that state. The same juice however, when it accumulates separately as a fruit, captivates the mind of the whole world.
Special Note – The above verse explains that just as the sap in a plant is not relished until it manifests in the form of a fruit. Knowledge, renunciation and devotion may not seem rewarding initially, but when it reaches fruition, it becomes highly beneficial and brings joy to the Sadhakā.
69. Just as ghee, though lying latent in the milk, cannot be available for taste as such (in the milk). But when it is separated from the milk, it is fit to be offered to gods (in Yajnās) and enhances their taste.
Special Note – The above verse uses the analogy of ghee in milk to explain how spiritual transformation and the impact of the Bhāgavata Purāna take time to fully unfold. Just like the process of milk to be transformed into ghee takes time, and it does not give the sweet taste immediately. Similarly, the spiritual potency of Bhāgavata (divine stories and teachings) brings about an immense spiritual transformation and sweetness to the devotee’s life after it has been absorbed and fully internalized. The divine stories and teachings are like ghee—after a process of digestion and reflection, they provide a sweetness and flavor that elevates one’s consciousness and satisfaction in serving the divine.
70. Sugar too (in the form of sap) permeates the sugar-cane from the middle to both its ends, but tastes sweeter when separated (from the cane and condensed). The same is the case with the story of the Bhāgavata.
Special Note – The above verse emphasizes that the Bhāgavata Purāna (divine stories or teachings about the Lord) is inherently sweet and powerful in all their aspects. It is capable of transforming the lives of people who engage in it and will have a profound impact on the listener, no matter how it is approached or expressed.
71. This Purāṇa called the Bhāgavata, which is on a par with the Vedas, has been revealed (by sage Veda Vyāsa) for stabilizing devotion (Bhakti), spiritual knowledge (Jñāna) and renunciation (Vairāgya).
72-73. When Vyāsa, even though adept and well-read in the Vedas and the Upaniṣads and the author of the Bhagavad Gītā, was infatuated in the ocean of ignorance and was greatly agitated (through mental dissatisfaction), it was you who initiated him in the Bhāgavata consisting of four verses, hearing which Vyāsa instantaneously became free from torments.
74. Why should there be any surprise to you about this, prompted by which you put questions to us? (It is our considered opinion that) listening to Śrīmad Bhāgavata (Jñāna & Vairāgya) will be out of all their grief and sorrow.
Nārada said:
75. I have resorted to you for refuge in order that you should enkindle (the divine) love in me—you whose very sight instantaneously dispels completely everything inauspicious (including misery etc.) and enhances the happiness and auspiciousness of beings tormented with the conflagration in the form of saṃsāra, and you who drink nothing else but the story of the Bhāgavata as sung by the serpent Śeṣa with all his (thousand) mouths.
76. Verily, a person gets into the company of saintly individuals only through great luck brought about by the accumulation of merits in their past lives, it is only then that true spiritual knowledge arises after completely dispelling the darkness of infatuation and pride caused by ignorance.
Thus ends the second discourse entitled “A Dialogue between the Kumāras and Nārada”, forming part of the “Glory of Śrimad Bhāgavata” in the Uttara-Khanda of the glorious Padma-Purāna.
Summarization Of The Entire Chapter :
Nārada, seeing Bhakti distressed and worried, consoles her, advising her to meditate upon the lotus feet of Śrī Kṛṣṇa, for He is the ultimate refuge of His devotees. He reminds her that it was Kṛṣṇa who saved Draupadī from humiliation at the hands of the Kauravas and who protected the gopīs of Vraja by slaying demons like Śaṅkhacūḍa. Assuring her that Śrī Kṛṣṇa has not abandoned her, Nārada emphasizes that she is more beloved to the Lord than even His own life, and it is she who has the power to summon Him even to the houses of the weak. He explains that in previous ages—Satya, Tretā, and Dvāpara—liberation (mukti) was achieved through the combined efforts of Jñāna (knowledge) and Vairāgya (renunciation), but in the age of Kali, Bhakti alone is the supreme path leading to salvation.
He recounts that Śrī Kṛṣṇa, embodying absolute spiritual wisdom and bliss, created Bhakti as His beloved counterpart and assigned Mukti as her maidservant, while Jñāna and Vairāgya were made her sons. In the higher realms of Vaikuṇṭha, Bhakti remains in her full divine form, sustaining the devotees of the Lord. However, when she descended to Earth along with Jñāna, Vairāgya, and Mukti, she thrived from the age of Satya until the end of Dvāpara. Unfortunately, as Kali Yuga advanced, the influence of false doctrines, materialism, and spiritual neglect weakened her companions. Mukti, unable to withstand the corruption of the age, returned to Vaikuṇṭha, while Jñāna and Vairāgya became frail, aged, and disoriented, losing their vigor.
Despite Bhakti’s best efforts, her sons remained in a state of deep lethargy, and she grew despondent, unsure of how to restore them. Nārada, deeply moved by her plight, vows to find a way to revive them and ensure that Bhakti is established in every home and every heart, overshadowing all other paths and doctrines. Declaring that those who embrace Bhakti will transcend the fears of saṃsāra and attain the abode of Śrī Kṛṣṇa, Nārada proclaims that no amount of austerities, Vedic studies, spiritual knowledge, or righteous deeds can match the power of devotion. He recalls how the cowherdesses of Vraja, despite being simple village girls, attained the supreme grace of Kṛṣṇa through their pure love alone. Devotion, he declares, is not easily attained—it arises in rare souls only after thousands of births. Yet, in Kali Yuga, Bhakti reigns supreme as the most accessible and potent means of liberation.
He warns that those who oppose Bhakti will suffer across all realms, as even the powerful sage Durvāsā once faced peril for offending Ambarīṣa, a great devotee of the Lord. Nārada urges Bhakti to abandon concerns about complex rituals, sacred pilgrimages, and elaborate sacrificial performances, for Bhakti alone is capable of granting liberation. Encouraged by his words, Bhakti regains her composure and expresses her deep gratitude to Nārada, promising never to leave his heart. However, she remains troubled over her sons, Jñāna and Vairāgya, who remain unconscious and frail. She pleads with Nārada to awaken them and restore their strength. Filled with compassion, Nārada attempts to revive Jñāna and Vairāgya by chanting sacred Vedic hymns, passages from the Upaniṣads, and verses from the Bhagavad Gītā. Although the sound of these scriptures stirs them slightly, they remain weak and unwilling to fully awaken. Their bodies appear withered and emaciated, their limbs resembling dried wood, and their hair having turned white with age. Seeing them still lethargic and inclined to fall back into slumber, Nārada grows increasingly anxious, wondering how he can restore their vitality. Seeking divine guidance, he meditates deeply on Śrī Kṛṣṇa, at which point a celestial voice resounds from the heavens. The voice reassures him that his efforts will ultimately succeed but instructs him to perform a specific righteous act that will immediately dispel their agedness and slumber. However, the voice does not specify the nature of this act, instead directing him to consult the great saints, who alone can reveal the solution.
Determined to fulfill this divine command, Nārada leaves Jñāna and Vairāgya resting on the banks of the Yamunā and embarks on a journey to sacred places, seeking the wisdom of the great sages. He recounts his dilemma to numerous Ṛṣis, but none can provide a definitive answer. Some declare that the condition of Jñāna and Vairāgya is incurable, while others claim that the remedy is too difficult to ascertain. Some sages remain silent, while others avoid the question altogether, unwilling to make an assertion. The mystery of their ailment spreads throughout the three worlds, stirring discussions and debates among learned scholars and celestial beings. Some whisper among themselves that if the chanting of the Vedas, Upaniṣads, and Gītā could not awaken them, there must be no other cure. Others express disbelief that even the great Nārada, the celestial sage, is unable to find a solution. Realizing that no conclusive answer is forthcoming, Nārada, overwhelmed with concern, decides to undertake severe austerities at the sacred Badarikāśrama.
While immersed in deep contemplation, he is suddenly graced by the presence of the four great Kumāras—Sanaka, Sanandana, Sanātana, and Sanatkumāra—whose effulgence surpasses the combined brilliance of millions of suns. Seeing them, Nārada recognizes the extraordinary fortune of their arrival and humbly approaches them, seeking their guidance. He praises their eternal youthfulness, their supreme knowledge of yoga, and their deep devotion to Śrī Hari. He recalls how they remain forever absorbed in chanting the divine glories of the Lord, sustaining themselves solely on the nectar of Kṛṣṇa’s pastimes. Recognizing their unparalleled wisdom, Nārada implores them to reveal the righteous act mentioned by the celestial voice and to instruct him on how to rejuvenate Jñāna and Vairāgya. The Kumāras reassure Nārada that there is indeed a simple and highly effective method. They commend him for his unwavering devotion to Bhakti and emphasize that his concern for her is only natural, given his deep love for Kṛṣṇa. They explain that while numerous spiritual disciplines exist—such as Vedic sacrifices, austerities, meditative concentration, and scriptural study—most of these only grant temporary rewards, such as entry into the celestial worlds. However, the direct path to Vaikuṇṭha remains hidden and is known only to the most fortunate souls. They reveal that the key to restoring Jñāna and Vairāgya, and to ensuring the universal spread of Bhakti, lies in the recitation and study of Śrīmad Bhāgavata. Unlike the Vedas and Upaniṣads, which contain the essence of divine wisdom but remain inaccessible in their abstract form, the Bhāgavata distills their teachings into a tangible, blissful narrative, making them easy to absorb. Just as the vital sap of a tree flows throughout its structure but only manifests as fruit at the very end, or as ghee remains latent in milk until extracted, the true essence of the Vedas is most directly realized in the Bhāgavata.
Nārada, however, expresses doubt, pointing out that if Jñāna and Vairāgya failed to awaken despite being roused by the highest Vedic teachings, how could they possibly be revived by the Bhāgavata, which contains the same truths in narrative form? The Kumāras clarify that the Bhāgavata, though derived from the Vedas, is a distinct entity—it is the refined fruit of all scriptural wisdom, meant to nourish the soul directly. They remind Nārada that even Vyāsa, despite composing the Mahābhārata and the Bhagavad Gītā, remained unsatisfied until he compiled the Bhāgavata, which alone granted him spiritual fulfillment. Convinced by their wisdom, Nārada surrenders to them, acknowledging that saintly association and the recitation of Śrīmad Bhāgavata are the ultimate means of reviving Bhakti, Jñāna, and Vairāgya. Recognizing that the mere presence of exalted devotees dispels all ignorance and bestows true enlightenment, he resolves to dedicate himself entirely to spreading the Bhāgavata, ensuring that Bhakti flourishes in every heart and every home.
Short Question & Answers :
- Who did Nārada advise Bhakti to remember to dispel her worries?
Answer: Nārada advised Bhakti to remember the lotus feet of Śrī Kṛṣṇa to dispel her worries. - Whom did Śrī Kṛṣṇa protect Draupadi from?
Answer: Śrī Kṛṣṇa saved Draupadi from the tyranny of the Kauravas. - What role did Bhakti play in the three Yugas before Kali Yuga?
Answer: In Satya, Tretā, and Dvāpara Yugas, Bhakti was accompanied by Jñāna (spiritual knowledge) and Vairāgya (renunciation) to help in the liberation of the soul. - Who were assigned as Bhakti’s sons?
Answer: Jñāna (spiritual knowledge) and Vairāgya (renunciation) were assigned as Bhakti’s sons. - Why did Mukti return to Vaikuṇṭha in Kali Yuga?
Answer: Mukti (liberation) returned to Vaikuṇṭha because she was afflicted by false doctrines in Kali Yuga. - What happened to Jñāna and Vairāgya in Kali Yuga?
Answer: Jñāna and Vairāgya became sluggish and old due to neglect in Kali Yuga. - According to Nārada, how can Śrī Hari be won?
Answer: Śrī Hari can only be won through devotion (Bhakti), not through austerities, Vedas, spiritual enlightenment, or righteous actions. - What example does Nārada give to show the importance of devotion?
Answer: Nārada cites the example of the cowherdesses (Gopis) of Vraja, who won Śrī Kṛṣṇa through their devotion. - What happened to sage Durvāsā when he reproached a devotee?
Answer: Sage Durvāsā landed into trouble when he reproached King Ambarīṣa, a devotee of Śrī Kṛṣṇa. - What did Bhakti request Nārada to do for her sons?
Answer: Bhakti requested Nārada to awaken her sons, Jñāna and Vairāgya, and bring them back to consciousness. - How did Nārada attempt to awaken Jñāna and Vairāgya?
Answer: Nārada tried to awaken Jñāna and Vairāgya by pressing them with his fingers and calling their names in their ears. - What scriptures did Nārada use to wake them up?
Answer: He used the chanting of the Vedas, Upaniṣads, and recitations of the Bhagavad Gītā. - What was the condition of Jñāna and Vairāgya when they were awakened?
Answer: They were lethargic, their hair was white, their limbs looked like dry wood, and they were still inclined to fall asleep. - What did the heavenly voice tell Nārada?
Answer: The voice assured Nārada that his efforts would succeed but advised him to perform a righteous act, which saints would reveal to him. - Why did Nārada seek the help of sages?
Answer: He needed guidance to discover the act that would restore Jñāna and Vairāgya to their full strength. - How did different sages respond to Nārada’s inquiry?
Answer: Some declared the malady incurable, others found the remedy difficult, some remained silent, and others avoided answering. - Where did Nārada go to perform austerities?
Answer: He went to Badarikāśrama to perform austerities. - Who appeared before Nārada at Badarikāśrama?
Answer: The prominent sages like Sanaka and Sanandana, whose splendor was like that of millions of suns, appeared before him. - What did Nārada request from the sages?
Answer: He asked them to reveal the spiritual remedy suggested by the heavenly voice and how Bhakti, Jñāna, and Vairāgya could be revived and established in society. - Why did the sages remain unaffected by old age?
Answer: Since they constantly chanted the glories of Śrī Hari and were devoted to Him, the effects of time (Kāla) did not touch them. - What did the Kumāras assure Nārada?
Answer: The Kumāras assured Nārada that an easy way already exists to revive Bhakti, Jñāna, and Vairāgya. - Why did the Kumāras praise Nārada?
Answer: They praised him for being the foremost devotee of Śrī Kṛṣṇa and for his deep concern for the establishment of Bhakti. - What is the main purpose of most disciplines described by the Rishis?
Answer: Most disciplines lead to Swarga (heaven) and require great effort. - Which path remains hidden and difficult to find?
Answer: The path leading to Vaikuṇṭha, the eternal realm of Śrī Viṣṇu, remains hidden and requires great fortune to find. - What is the ‘righteous act’ indicated by the heavenly voice?
Answer: The righteous act is the recitation of Śrīmad Bhāgavata. - Why did the Kumāras recommend the recitation of Śrīmad Bhāgavata?
Answer: They said that it strengthens Bhakti, Jñāna, and Vairāgya, removes suffering, and eliminates the evils of Kali Yuga. - How do the evils of Kali Yuga react to the chanting of Śrīmad Bhāgavata?
Answer: They disappear just as wolves flee upon hearing the roar of a lion. - What concern did Nārada raise about Śrīmad Bhāgavata?
Answer: He wondered how it could awaken Jñāna and Vairāgya when the Vedas, Upaniṣads, and Bhagavad Gītā had failed. - How did the Kumāras explain the uniqueness of Śrīmad Bhāgavata?
Answer: They compared it to the vital essence of the Vedas, like how fruit contains the concentrated essence of a tree, or how ghee is extracted from milk. - What did Vyāsa experience before learning Śrīmad Bhāgavata?
Answer: Despite his vast knowledge, Vyāsa was dissatisfied and in ignorance until Nārada initiated him into Bhāgavata. - What happens to those who listen to Śrīmad Bhāgavata?
Answer: They become free from grief and sorrow, and their devotion, knowledge, and renunciation are strengthened. - According to Nārada, how does one attain the company of saintly individuals?
Answer: Only through great fortune earned by the accumulation of merits from past lives.
