When the innocent are harmed and fear spreads throughout the land, it is only by subduing the wicked that the welfare of the virtuous can be secured. If someone, though innocent among all beings, commits offenses without restraint, I will seize his arm directly, regardless of his mortality or the symbols of status he wears. For a king, the highest duty is to uphold his own dharma, to govern others according to the scriptures, and never to stray from righteousness, even in adversity. Dharma, taking the form of a bull, then spoke: “O son of Pāṇḍu, your words are truly fitting for those who grant safety to the afflicted. It is for such virtuous souls that Lord Kṛṣṇa himself became messenger and leader. Yet, O best among men, we do not possess the seeds of suffering; we are bewildered by the divisions in speech and do not recognize that person who is the cause. Some, clothed in speculative opinions, declare the self to be the self; others say it is fate, some say it is action, and others claim nature as the master. For some, the conclusion is that it is inconceivable and indescribable. O royal sage, consider this according to your own discernment.” As Dharma spoke thus, Sūta continued, the emperor Parīkṣit addressed him with a focused mind, expressing his distress: “You speak of dharma, O knower of dharma, and you are dharma itself, appearing as a bull. Wherever adharma is committed, the one who informs or allows it shares in the blame. Or perhaps, indeed, the course of divine illusion is beyond the mind and speech of beings—this much is certain. In the age of virtue, austerity, purity, compassion, and truth are the four legs upon which dharma stands. Now, three have been broken by pride, attachment, and intoxication, and only truth remains. But Kali, established by falsehood, seeks to seize even this.” He continued, “This earth, bearing a great burden, was entrusted by the Lord and is adorned everywhere by the footprints of the glorious one. Yet now, this virtuous lady, abandoned and unfortunate, weeps with tearful eyes and laments, ‘Unworthy kings, disguised as rulers, and shudras will enjoy me.’” Having comforted Dharma and the earth, Parīkṣit, the great charioteer, took up his sharp sword, intent on punishing the cause of adharma. As he approached with the intent to kill, the culprit, abandoning all royal symbols, bowed his head at the king’s feet, overwhelmed by fear. But Parīkṣit, ever compassionate to the distressed, did not slay the one fallen at his feet, for he was now worthy of refuge. Smiling slightly, the king spoke: “For you, whose hands are joined in respect, there is no fear at all from the glorious descendants of Guḍākeśa. But you must not remain in my domain, O companion of adharma. As you dwell among the bodies of men, a host of evils has arisen: greed, falsehood, theft, impiety, sin, deceit, quarrel, and hypocrisy. You must not remain here; you must abide by dharma and truth, especially in that region where the wise, through sacrifices, worship the Lord of sacrifice.” “Where Hari, the blessed Lord, is worshipped as the sacrifice itself, he bestows auspiciousness upon the worshippers. Like air within and without, he is the soul of all, both moving and unmoving.” Sūta continued: Thus instructed by Parīkṣit, Kali trembled with fear. He spoke to the king, who stood before him wielding the sword of justice: “Wherever I may dwell, O sovereign, by your command, I see you present there, bearing your bow and arrows. Therefore, O best upholder of righteousness, please designate a place for me where I may reside, strictly following your order.” Thus requested, Parīkṣit assigned to Kali the following places: gambling, drinking, association with women in lust, and slaughter—where the fourfold irreligion prevails. Again, when Kali begged, the king granted him gold as his dwelling. From gold arose falsehood, intoxication, desire, passion, and, as a fifth, enmity. These five places, sources of unrighteousness, were given to Kali by the son of Uttara, and there he dwelt, abiding by the king’s command. Therefore, one who desires well-being should never resort to these places—especially a person devoted to righteousness, a king, a leader of people, or a teacher. Parīkṣit restored to the bull its three lost legs—penance, purity, and compassion—comforted it, and caused the earth to prosper. He now occupies the royal throne, as was entrusted to him by his grandfather when the old king wished to retire to the forest. At present, that royal sage, radiant with the glory of the Kaurava kings, resides in Hastināpura, illustrious and sovereign. Such is the power of this king, son of Abhimanyu, that while he protects the earth, all are able to engage in the great sacrifice. Such a ruler, shining like the sun in his celestial chariot, having cast off all misfortune, enjoys happiness together with Indra. As for the duties of the people, a brāhmaṇa, if in distress, should maintain himself by trade or by selling goods, or, if afflicted, by the sword—but never by a dog-like livelihood. A kṣatriya, in adversity, may live by the occupation of a vaiśya or by hunting, or may act as a brāhmaṇa—but never by a dog-like livelihood. A vaiśya may adopt the work of a śūdra, and a śūdra may do menial crafts; but, freed from hardship, one should not seek a blameworthy occupation. Each day, by study of the Vedas, offerings to ancestors and gods, gifts, and whatever food is available, one should worship the gods, sages, ancestors, and beings, who are all forms of the Divine. With wealth obtained by chance or earned honestly and without oppression, one should support dependents and perform sacrifices, always by just means. Yet, one should not become attached to family, nor be careless even as a householder; the wise see the perishable as if already gone, even when not yet seen. The meeting of sons, wives, and close relatives is like the meeting of travelers on a road; these depart from the body like a dream follows sleep.