Sūta began to narrate: As Dharma spoke, the emperor Parīkṣit, deeply distressed yet focused in mind, addressed him, O best among the twice-born. The king said, “You speak of dharma, O knower of dharma, and indeed, you are dharma, manifest as a bull. Wherever unrighteousness is committed, the one who informs shares in its consequences. Yet perhaps the workings of divine illusion are truly beyond the grasp of beings’ minds and speech—this is certain. “In the age of virtue, austerity, purity, compassion, and truth formed your four legs. But pride, attachment, and intoxication have broken three of them. Now, Dharma, only truth remains, your last leg, which you must uphold. Yet Kali, established on falsehood, seeks to seize even this. “This earth, bearing a great burden, was entrusted by the Lord and adorned everywhere by the footprints of the glorious one. She, abandoned and unfortunate, weeps with tearful eyes, lamenting, ‘Unworthy kings, disguised as rulers, and shudras will enjoy me.’” Thus, King Parīkṣit comforted Dharma and the earth. Then, as a great charioteer, he took up his sharp sword, intent on punishing the cause of adharma. Approaching with intent to kill, Kali—abandoning all royal marks—bowed at the king’s feet, overwhelmed by fear. Parīkṣit, compassionate to the distressed and recognizing the one fallen at his feet as worthy of refuge, did not slay him. Smiling slightly, he spoke: “For you, whose hands are joined in respect, there is no fear 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, this host of unrighteousness 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 the region where the wise worship the Lord of sacrifice through sacrifices. Where Hari, the blessed Lord, is worshipped, taking the form of sacrifice, 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 and spoke to the king, who stood with sword raised, as one wielding the rod of punishment. Kali said, “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, you should designate a place for me, where I may reside, strictly following your order.” Then, as requested, Parīkṣit assigned to Kali the places of gambling, drinking, association with women, and slaughter—where fourfold irreligion prevails. Again, when Kali begged, the king granted him gold; from that arose falsehood, intoxication, desire, passion, and as the fifth, enmity. These five places, sources of unrighteousness, were given to Kali by the son of Uttara, and Kali dwelt there, abiding by the command. Therefore, anyone who desires well-being should never resort to these, especially those 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, entrusted to him by his grandfather when the 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, you are all engaged 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. Sūta then described the duties of the varṇas in adversity: A brāhmaṇa, if in distress, may 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. By study of the Vedas, offerings to ancestors and gods, gifts, and food as available, one should daily worship the gods, sages, ancestors, and beings, who are my forms. With wealth obtained 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 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; these depart from the body like a dream follows sleep. Thus, reflecting in this way, one who is liberated dwells in households like a guest, not bound by them, free from possessiveness and ego. With devotion, performing the prescribed household duties for My sake alone, one may remain at home, go to the forest, or, if one has offspring, renounce and wander as a mendicant. But one whose mind is attached to home, tormented by the desire for children and wealth, infatuated with women, pitiable in thought, and deluded, is bound by thinking ‘mine’ and ‘I’. “Alas, my aged parents, my wife, my young sons and daughters—helpless and miserable without me—how will they live, afflicted by suffering?” Thus, with his heart seized by attachment to home, his mind deluded, unsatisfied, constantly brooding over them, when he dies he enters into deep darkness. Sūta continued: He who, though burned by the weapon of Aśvatthāmā, was not killed in his mother’s womb, was protected by the grace of the wondrously acting Lord Kṛṣṇa. And he, whose life was threatened by Takṣaka, born from the wrath of a brāhmaṇa, was not bewildered by the pain of death, for his mind was offered to the Lord.