Moved by compassion for the distressed, the noble King Parīkṣit refrained from slaying the one who had fallen at his feet, seeking shelter. Smiling gently, he addressed him with kind words. The king said, “For you, who have come with joined hands in supplication, there is no fear from the illustrious descendants of Guḍākeśa. Yet you must not remain in my kingdom, O companion of adharma. As you dwell among men, a host of unrighteousness has arisen—greed, falsehood, theft, impiety, sin, deceit, quarrel, and hypocrisy. You must not remain here. Instead, abide only where dharma and truth are honored, especially in that region where the wise, through sacrifice, worship the Lord of sacrifice.” He continued, “Where Hari, the blessed Lord, is worshipped in the form of sacrifice, He grants auspiciousness to His devotees. Like the air, He pervades all, within and without, as the very soul of all beings, moving and unmoving alike.” Hearing the king’s command, Sūta recounted, Kali trembled in fear before Parīkṣit, who stood ready with sword in hand, the rod of justice. Kali spoke, “O sovereign, wherever I may dwell by your order, I see you there, ever watchful, bearing your bow and arrows. Therefore, O upholder of righteousness, please designate a place where I may reside, faithfully following your command.” Thus entreated, Parīkṣit assigned Kali to dwell in places where unrighteousness prevails: gambling, drinking, association with loose women, and slaughter. When Kali begged again, the king granted him gold as his dwelling, from which arose falsehood, intoxication, desire, passion, and enmity as the fifth. These five—gambling, drinking, illicit intercourse, slaughter, and the pursuit of gold—became the abodes of Kali, where unrighteousness flourished. By the king’s order, Kali abided in these places. Therefore, Sūta explained, anyone who desires their own well-being should avoid these places, especially those devoted to righteousness—kings, leaders, and teachers. Then, Parīkṣit restored to the bull, the symbol of dharma, its three lost legs: penance, purity, and compassion. He comforted the bull and caused the earth to prosper. Parīkṣit now occupied the royal throne, entrusted to him by his grandfather when the elder king retired to the forest. At present, this royal sage, radiant with the glory of the Kauravas, reigned in Hastināpura, illustrious and sovereign. Such was the power of Parīkṣit, son of Abhimanyu, that while he protected the earth, all could engage in great sacrifices in peace. Like the sun in his celestial chariot, he cast off misfortune and enjoyed happiness, even among the gods. Sūta then spoke of right conduct, saying: A brāhmaṇa in distress may maintain himself by trade or selling goods, or even, if desperate, by the sword—but never by a livelihood as lowly as a dog’s. A kṣatriya in hard times may take up the occupation of a vaiśya or hunt, or act as a brāhmaṇa, but never stoop to a dog-like livelihood. A vaiśya may take up the work of a śūdra, and a śūdra may engage in menial crafts, but once freed from hardship, none should seek a blameworthy occupation. One should daily worship the gods, sages, ancestors, and all beings—who are My forms—through Vedic study, offerings, gifts, and food, as one is able. With wealth gained honestly or by chance, one should support dependents and perform sacrifices, always by just means. Yet, one should not become attached to family, nor be careless as a householder. The wise see all that is perishable as already gone, even before it departs. The meeting of sons, wives, and relatives is like that of travelers who part ways; they leave the body as dreams depart from sleep. Reflecting thus, the liberated soul dwells in households like a guest, not bound by them, free from possessiveness and ego. With devotion, performing prescribed duties for My sake, one may remain at home, retire to the forest, or, if one has offspring, renounce and wander as a mendicant. But one whose mind is attached to home, tormented by desire for children and wealth, infatuated with women, and deluded by thoughts of ‘mine’ and ‘I’, is bound. Such a person laments, “Alas, my aged parents, my wife, my young sons and daughters—how will they live without me?” With heart seized by attachment and mind unsatisfied, brooding constantly, such a one, when death comes, falls 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 wondrous grace of Lord Kṛṣṇa. Even when his life was threatened by Takṣaka, born from the wrath of a brāhmaṇa, he was not bewildered by the pain of death, for his mind was surrendered 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, for 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 moment when the Lord departed from the earth, Kali, the source of unrighteousness, arrived. Yet the emperor does not hate Kali, just as a bee takes the essence from flowers; for him, auspicious results come swiftly, not so for others. What can Kali, bold with the weak but fearful of the strong, do to the wise and fearless? Among the careless, he moves like a wolf among men. Thus, I have described to you, said Sūta, this sacred story of Parīkṣit, filled with the glories of Vāsudeva, as you requested. All stories of the Lord, the performer of great deeds, should be cherished by those who seek true life. The sages then blessed Sūta, saying, “O gentle Sūta, may you live long with pure and everlasting fame, for you proclaim to mortals the nectar of Kṛṣṇa’s deeds.