Sūta continued his narration, describing the encounter between King Parīkṣit and Kali. When Parīkṣit, sword in hand and embodying the authority of justice, instructed Kali, the spirit of unrighteousness trembled in fear. Kali spoke humbly, acknowledging the king’s omnipresent vigilance, saying that wherever he might dwell, he always saw Parīkṣit there, armed and ready to protect righteousness. Recognizing Parīkṣit’s unwavering commitment to dharma, Kali pleaded for a place to reside, promising to abide strictly by the king’s command. Responding to this request, Parīkṣit assigned Kali certain domains—places where gambling, drinking, illicit relations with women, and animal slaughter prevailed, for these were the abodes of the four-fold irreligion. Yet Kali, not content, begged further, and Parīkṣit granted him gold as a fifth domain. From gold arose falsehood, intoxication, desire, passion, and enmity. Thus, the son of Uttara gave Kali these five sources of unrighteousness, and Kali took up residence in them, obedient to the king’s decree. Therefore, Sūta advised, anyone who seeks true well-being should avoid these places, especially those devoted to righteousness—kings, leaders, and teachers. Parīkṣit, by his virtue, restored to Dharma’s bull its three lost legs—penance, purity, and compassion—comforting it and causing 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 Kaurava line, ruled from Hastināpura, illustrious and sovereign. Such was the power of Parīkṣit, son of Abhimanyu, that while he protected the earth, all were free to engage in great sacrifices. Like the sun in his celestial chariot, Parīkṣit enjoyed happiness with Indra, having cast off all misfortune. Sūta then spoke of proper conduct: A brāhmaṇa in distress may maintain himself by trade or selling goods, or, if afflicted, by the sword—but never by a lowly, dog-like livelihood. Likewise, a kṣatriya may adopt the occupation of a vaiśya or hunt, or act as a brāhmaṇa, but never stoop to a blameworthy means. A vaiśya may do the work of a śūdra, and a śūdra may take up menial crafts; but once freed from hardship, one should not seek ignoble occupations. Each day, by studying the Vedas, offering to ancestors and gods, giving gifts, and sharing food as available, one should worship the gods, sages, ancestors, and beings, all of whom are forms of the Supreme. With wealth obtained 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 as a householder; the wise see all that is perishable as already gone, even before it disappears. The meeting of sons, wives, and relatives is like travelers coming together—they depart from the body as a dream follows sleep. Thus, reflecting in this way, the liberated soul dwells in households like a guest, not bound by them, free from possessiveness and ego. With devotion, one may perform prescribed household duties for the sake of the Supreme, remaining at home, going to the forest, or, if one has offspring, renouncing and wandering 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 pitiable and bound. He worries, “Alas, my aged parents, my wife, my young sons and daughters—helpless without me—how will they live, afflicted by suffering?” Thus, his heart seized by attachment, his mind unsatisfied and constantly brooding, when he dies, he enters into deep darkness. Sūta then spoke of Parīkṣit, who, though burned by Aśvatthāmā’s weapon, was not killed in his mother’s womb, protected by the wondrous grace of Lord Kṛṣṇa. When his life was threatened by Takṣaka, born from a brāhmaṇa’s wrath, Parīkṣit was not bewildered by death, for his mind was offered to the Lord. Having abandoned all attachments and understood 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 stories, there is no confusion even at the time of death, as they remember His lotus feet. So long as Parīkṣit, the great devotee, ruled the earth, Kali, though present everywhere, could not prevail. On the very day and moment when the Lord departed from earth, Kali, source of unrighteousness, entered. Yet the emperor did not hate Kali, just as a bee takes the essence from flowers; for Parīkṣit, auspicious results came quickly, not so for others. Kali, bold among the weak but fearful of the strong, can do nothing to the wise and fearless; among the careless, he moves like a wolf among men. Sūta concluded, “I have described to you this sacred story of Parīkṣit, filled with tales of Vāsudeva, as you requested. All stories of the Lord, the performer of great deeds, based on His virtues and actions, should be cherished by those who desire true life.” The sages replied, “O gentle Sūta, may you live long with everlasting fame, for you proclaim to mortals the nectar of Kṛṣṇa’s deeds. In this uncertain world, where minds are clouded, you make us drink the honey-wine of Govinda’s lotus feet. We would not trade even a moment of association with the Lord’s devotees for heaven or liberation—what then of other blessings for mortals? Who could ever be satisfied by hearing the nectar of stories about the Supreme Refuge? Even the masters of yoga, born from Brahma, have not reached the end of His qualities.” “Therefore, O learned one, please narrate to us the noble and pure deeds of Hari, for those eager to listen.” Thus, Parīkṣit, the great devotee, whose unwavering intelligence was fixed on liberation, attained the feet of the Lord whose banner bears the eagle, through the knowledge imparted by the son of Vyāsa.