Dharma, now standing on his last remaining leg—truth—was called upon to uphold it, for Kali, whose foundation is falsehood, sought to seize even this. The earth, bearing the weight of unrighteousness, had been entrusted to the Lord; everywhere she was adorned by the footprints of that glorious one. Yet, this virtuous lady, abandoned and unfortunate, wept with tearful eyes, lamenting, “Unworthy kings, disguised as rulers, and shudras will enjoy me.” Having comforted both Dharma and the earth, the great charioteer, King Parīkṣit, took up his sharp sword, intent on punishing the cause of adharma. As he approached the culprit with intent to kill, abandoning the royal insignia, Kali bowed his head at Parīkṣit’s feet, overwhelmed by fear. The heroic king, compassionate toward the distressed, did not slay the one fallen at his feet, for he was worthy of refuge. Smiling slightly, Parīkṣit spoke: “For you, whose hands are joined in respect, there is no fear at all from the glorious descendants of Guḍākeśa. Yet, you must not remain in my domain, O companion of adharma.” He continued, “As you dwell among the bodies of men, a host of adharma has arisen: greed, falsehood, theft, impiety, sin, deceit, quarrel, and hypocrisy. You must not remain, O companion of adharma; you must abide by dharma and truth, especially in the region where the wise, through sacrifices, worship the Lord of sacrifice. Where Hari, the blessed Lord, is worshipped in 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 then described how, thus instructed by Parīkṣit, Kali trembled with fear and spoke to him, 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.” Thus requested, Parīkṣit assigned to Kali these places: gambling, drinking, women, and slaughter—where the 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 king’s command. Therefore, Sūta advised, a person who desires well-being should never resort to these—especially one devoted to righteousness, such as 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 occupied the royal throne, as was entrusted 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, all are 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 spoke of proper livelihoods: 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. 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 forms of the Lord. 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 the Lord’s 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’. He worries, “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 then spoke of Parīkṣit: 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. 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. Having abandoned all attachments, understanding the state of the unconquered, the disciple of Vyāsa gave up his body in the Gaṅgā. For those who delight in the nectar of the Lord’s glorious stories, there is no confusion even at the time of death, as they remember His lotus feet. So long as the great devotee, the son of Abhimanyu, rules the earth, Kali, though present everywhere, cannot prevail. On the very day and at the very moment when the Lord departed from the earth, then and there Kali, the source of unrighteousness, followed.