When King Parīkṣit, the son of Uttara, came to rule, he recognized the subtle but dangerous presence of Kali, the spirit of unrighteousness. Wishing to protect the world, Parīkṣit allotted five places—sources of adharma—to Kali, commanding him to dwell only there. Kali, bound to the king’s order, abided in those places. Thus, it is said that anyone who desires true well-being should never frequent such places of unrighteousness, especially those devoted to dharma—be they kings, leaders, or teachers of men. Parīkṣit did not stop there. He restored the bull—symbol of dharma—its three lost legs: penance, purity, and compassion. Comforted and strengthened, the bull stood tall again, and the earth began to thrive under the king’s care. Having inherited the throne from his grandfather, who retired to the forest, Parīkṣit now ruled from Hastināpura, resplendent with the glory of the Kaurava line. His sovereignty brought prosperity and order, and while he protected the earth, the people were free to perform great sacrifices and sacred rites. Such was the radiance and power of Parīkṣit, son of Abhimanyu, that he was likened to the sun coursing through the heavens, enjoying happiness alongside Indra, having cast aside all misfortune. In matters of livelihood, guidance was given: a brāhmaṇa in distress may maintain himself through trade or, if desperate, even by the sword, but never by a base, servile means. A kṣatriya, if pressed by hardship, may take up the work of a vaiśya or even a brāhmaṇa, or hunt, but should never stoop to a dog-like existence. Likewise, a vaiśya may take up the work of a śūdra, and a śūdra may do menial labor, but once freed from adversity, none should pursue a blameworthy occupation. Each day, one should honor the gods, sages, ancestors, and all beings—who are but forms of the Lord—through Vedic study, offerings, gifts, and food, as one is able. With wealth earned honestly and without oppression, one must care for dependents and perform sacrifices, always by just means. Yet, even as a householder, one should not become attached to family, nor grow careless. The wise see all that is perishable as already lost, even before it departs. The meeting of sons, wives, and relatives is like travelers crossing paths—they part as dreams fade after sleep. Thus, one who is truly free dwells in the home like a guest, unattached, without possessiveness or ego. Whether living at home, retiring to the forest, or renouncing all for mendicancy, one should perform duties with devotion, offering them to the Lord alone. But if one’s mind is bound by attachment to home, tormented by longing for children, wealth, and pleasures, such a person is deluded by thoughts of “I” and “mine.” They worry, “Alas, what will become of my aged parents, my wife, my young sons and daughters, left helpless without me?” Consumed by such anxieties, their mind unsatisfied and deluded, they pass from this life into darkness. Now, Sūta continued: Parīkṣit, though attacked by the weapon of Aśvatthāmā while still in his mother’s womb, was protected by the wondrous grace of Lord Kṛṣṇa and survived unharmed. Later, when his life was threatened by the serpent Takṣaka—born from the anger of a brāhmaṇa—he was not shaken by the agony of death, for his mind was surrendered to the Lord. Having renounced all attachments and understood the nature of the unconquerable Self, Parīkṣit, disciple of Vyāsa, gave up his body in the sacred waters of the Gaṅgā. For those who delight in the nectar of the Lord’s stories, there is no confusion even at the moment of death, for their hearts remember His lotus feet. As long as Parīkṣit, the great devotee and son of Abhimanyu, ruled the earth, Kali, though present everywhere, could not prevail. But on the very day and hour that the Lord departed from this world, Kali, the source of unrighteousness, entered. Yet, Parīkṣit did not hate Kali. Like a bee gathering nectar from flowers, he accepted only what was beneficial, and auspicious results came to him swiftly—unlike to others. For what can Kali, who is bold among the weak but fearful of the strong, do to the wise and fearless? Among the careless, he prowls like a wolf among men. Sūta then said, “Thus have I narrated to you this sacred story of Parīkṣit, filled with the glories of Vāsudeva, as you requested. All stories of the Lord and His great deeds, founded on His virtues and actions, should be cherished by those who seek true life.” The sages, hearing this, blessed Sūta: “May you live long, O gentle one, with pure and undying fame, for you have bestowed upon mortals the nectar of Kṛṣṇa’s deeds. In this uncertain world, where minds are clouded, you have made us taste the honey-wine of Govinda’s lotus feet. We would not trade even a moment’s company with the Lord’s devotees for heaven or even liberation—what then of any lesser blessings? Who could ever be satisfied with hearing the nectar of stories about the Supreme Refuge of the greatest souls? Even the masters of yoga, born from Brahmā, have not reached the end of His qualities.” They entreated Sūta: “O foremost devotee, narrate to us the pure and noble deeds of Hari, for our hearts are eager to listen. Tell us that supremely auspicious, wondrous, and yoga-filled story, whose meaning is open, filled with the endless deeds of the Lord, which delighted Parīkṣit and the devotees.” Sūta replied with humility: “Today, though born in a lower lineage, we have become blessed by following the elders. The company of the wise swiftly removes the stains of birth and the sorrows of the mind. How much more so for one who sings the praises of the Supreme, the infinite refuge of the greatest souls? The Lord’s power is boundless, and His qualities without measure. What has already been spoken is enough to reveal His unmatched greatness—He whose feet’s dust is sought by even the most renounced, though He Himself desires no worship. Moreover, the water offered by Brahmā in worship, born from the nails of His feet, purifies the world. Who, desiring the Lord’s feet, would not be purified by Mukunda?