King Parīkṣit, vigilant in his duty, declared with resolve that if anyone, though innocent, suffered offenses at the hands of another, he would seize the wrongdoer’s arm himself, regardless of the offender’s mortal status or outward signs of nobility. For the king, he affirmed, there is no higher duty than to uphold righteousness, to rule according to the scriptures, and never to stray from the path of dharma—even in the face of adversity. In response, Dharma, who had taken the form of a bull, spoke to Parīkṣit: “Your words, O son of Pāṇḍu, befit one who protects the afflicted—one for whom Lord Kṛṣṇa himself became messenger and leader, drawn by your virtues. Yet, O best of men, we do not bear the seeds of suffering; rather, we are bewildered by the many divisions of opinion and cannot clearly recognize the true cause of our distress. “Some, wrapped in speculative thought, claim the self is its own master; others blame fate, some point to actions, and still others to nature as the ultimate cause. For some, the matter is inconceivable and beyond description. O royal sage, consider all this yourself, according to your own discernment.” As Dharma spoke thus, Sūta narrated, the emperor Parīkṣit, his mind deeply focused and troubled, addressed Dharma with compassion: “You speak of dharma, O knower of dharma, and indeed, you are dharma itself, appearing here as a bull. Wherever unrighteousness is committed, the one who reveals it also shares in its burden. Or perhaps, truly, the ways of divine illusion are beyond the reach of our minds and words. “In the age of virtue, O Dharma, austerity, purity, compassion, and truth were your four legs. But now, three have been broken by pride, attachment, and intoxication. Only truth remains, and upon this one leg you stand. Yet even this is threatened, for Kali, the age of discord, seeks to seize it by falsehood. “This earth, bearing a heavy burden, was entrusted to us by the Lord himself, and was once adorned everywhere by the marks of his divine feet. Now, this virtuous lady—abandoned and unfortunate—sheds tears, lamenting that unworthy kings, disguised as rulers, and even shudras will exploit her.” Having thus comforted both Dharma and the earth, the king, Parīkṣit—the great charioteer—took up his sharp sword, determined to punish the very source of adharma. As he approached, intent on striking, the culprit abandoned all royal pretenses, and, overcome by fear, fell at the king’s feet. Parīkṣit, ever compassionate to the distressed and recognizing the one who sought refuge at his feet, did not slay him. Instead, with a gentle smile, he spoke: “For you, who come with hands joined in supplication, there is no fear from the descendants of Guḍākeśa. But you must not remain in my kingdom, O companion of adharma. Wherever you dwell among men, a host of evils arises—greed, falsehood, theft, impiety, sin, deceit, quarrel, and hypocrisy. “You must leave, O companion of unrighteousness. Abide only where dharma and truth are honored—especially in those regions where the wise worship the Lord of sacrifice through sacred rites. Where Hari, the blessed Lord, is worshipped in the form of sacrifice, he bestows auspiciousness upon his devotees. He is the inner and outer soul of all beings, moving and unmoving, just as air pervades all things.” Sūta continued: Hearing these words from Parīkṣit, Kali trembled with fear, for the king stood before him with sword drawn, ready to punish. Kali pleaded: “O sovereign, wherever I may go, by your command, I see you present there, armed and vigilant. Therefore, O upholder of righteousness, assign me a place to dwell, where I may remain, bound by your order.” Thus requested, Parīkṣit assigned to Kali the following places: gambling, drinking, association with women for passion, and slaughter—places where the fourfold roots of unrighteousness prevail. When Kali further begged, the king granted him gold as a fifth place; from this, falsehood, intoxication, desire, passion, and enmity arose. These five places—sources of adharma—were given to Kali by Parīkṣit, the son of Uttara, and there Kali dwelled, strictly obeying the king’s command. Therefore, Sūta declared, anyone who desires their own well-being should shun these places, especially those devoted to righteousness—be they kings, leaders, or teachers. Parīkṣit then restored to the bull its three lost legs: penance, purity, and compassion, comforting Dharma and causing the earth to flourish. He now occupied the royal throne as entrusted by his grandfather, when the elder king wished to retire to the forest. At present, this royal sage, radiant with the glory of the Kaurava kings, resides in Hastināpura, illustrious and sovereign. Such is the power of Parīkṣit, son of Abhimanyu, that while he protects the earth, all the sages and brāhmaṇas are able to engage in the great sacrifice. He shines like the sun riding his celestial chariot, having cast off all misfortune, and enjoys happiness alongside the gods. As for the conduct of the people, Sūta explained: If a brāhmaṇa is in distress, he may support himself by trade or selling goods, or, if driven by great need, by the sword—but never by a dog-like, base livelihood. A kṣatriya, in adversity, may live by the work of a vaiśya, by hunting, or even by the occupation of a brāhmaṇa—but not by a lowly, blameworthy means. A vaiśya may take up the work of a śūdra, and a śūdra may perform menial crafts, but once freed from hardship, none should continue in a dishonorable occupation. By studying the Vedas, making offerings to ancestors and gods, giving gifts, and sharing food as available, one should daily worship the gods, sages, ancestors, and all beings—who are forms of the Lord. With wealth gained by chance or earned honestly and without oppression, one should support dependents and perform sacrifices, always by just means. One should not become attached to family, nor be careless even as a householder. The wise see all that is perishable as already gone, even when it is still before their eyes. The meeting of sons, wives, and relatives is like the meeting of travelers; just as a dream departs with sleep, so too do these loved ones depart from the body. Thus, reflecting deeply in this way, one who is truly liberated dwells in the household like a guest—unbound by ties, free from possessiveness and ego.