Therefore, it is said that anyone who truly seeks their own well-being should never resort to unrighteous means—especially those who are devoted to the path of dharma, such as kings, leaders, or teachers. In this spirit, King Parīkṣit, compassionate and wise, restored to Dharma the bull its three lost legs: penance, purity, and compassion. He comforted the suffering earth and, through his just rule, brought prosperity to the land. Parīkṣit now sits upon the royal throne, entrusted to him by his noble grandfather when the elder king retired to the forest to pursue a life of renunciation. At present, this royal sage, radiant with the glory of the Kaurava lineage, resides in illustrious Hastināpura, sovereign and resplendent. Such is the might and virtue of this king, the son of Abhimanyu, that while he protects the earth, all are able to engage in great sacrifices and righteous deeds without fear. Indeed, this ruler, shining like the sun in his celestial chariot, has cast off all misfortune and enjoys happiness, honored even among the gods, alongside Indra. Yet, even in times of hardship, the scriptures advise: a brāhmaṇa in distress may maintain himself by trade or selling goods, or, if greatly afflicted, by the sword—but never by a livelihood that is low and blameworthy, like that of a dog. Similarly, a kṣatriya, when pressed by adversity, may take up the work of a vaiśya or hunt, or even act as a brāhmaṇa, but never stoop to a base livelihood. A vaiśya may adopt the work of a śūdra, and a śūdra may do menial crafts if necessary; but once freed from hardship, none should seek a dishonorable occupation. Each day, one should honor the gods, sages, ancestors, and all beings—who are but forms of the Lord—through study of the Vedas, offerings, gifts, and sharing of food as one is able. With wealth gained by honest and just means, never by oppression, one should support dependents and perform sacrifices, always acting righteously. Yet, one should not become attached to family, nor be careless in the duties of a householder. The wise see even the perishable as already gone, though not yet vanished from sight. The meeting of sons, wives, and close relatives is like that of travelers who gather for a time and then part ways. They depart from the body as a dream fades upon waking from sleep. Thus, one who is liberated lives in the household as a guest, unattached, free from possessiveness and ego, performing prescribed duties with devotion for the sake of the Lord alone. Such a person may remain at home, go to the forest, or, if they have fulfilled their duties and have offspring, renounce all and wander as a mendicant. But one whose mind is bound to the home, tormented by desires for children and wealth, infatuated with women, and deluded by thoughts of “mine” and “I,” is pitiable and ensnared. He thinks, “Alas, my aged parents, my wife, my young sons and daughters—helpless and miserable without me—how will they survive, afflicted by suffering?” Gripped by such attachment, his mind unsatisfied and ever brooding, when he dies, he enters into deep darkness. Sūta continued: Parīkṣit, though burned by the weapon of Aśvatthāmā, was not killed in his mother’s womb, for he was protected by the wondrous grace of Lord Kṛṣṇa. Later, when Takṣaka, born from the wrath of a brāhmaṇa, threatened his life, Parīkṣit did not lose composure in the face of death, for his mind was surrendered to the Lord. Having abandoned all attachments and understanding the nature of the unconquered soul, the 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 glories, there is no confusion, even at the moment of death, for they remember His lotus feet. As long as the great devotee, the son of Abhimanyu, rules the earth, Kali—though present everywhere—cannot prevail. But on the very day and at the very moment when the Lord departed from this world, Kali, the source of unrighteousness, entered. Yet, the emperor Parīkṣit does not hate Kali; like a bee seeking nectar from flowers, he draws good even from difficult times. For him, auspicious results come swiftly, unlike for others. What can Kali do to the wise and fearless? He is bold only among the weak, moving like a wolf among careless men. Thus, O sages, I have narrated to you this sacred story of Parīkṣit, filled with the glories of Vāsudeva, as you requested. All stories that recount the virtues and deeds of the Lord should be cherished by those who truly seek life. The sages replied: O gentle Sūta, may you live long and your pure fame endure, for you bestow upon 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 exchange even a moment’s association with the Lord’s devotees for heaven or even liberation—how much less for any worldly blessing! Who could ever be satisfied with hearing the nectar of stories about the one who is the supreme refuge of the greatest souls? Even the masters of yoga, born from Brahma, have not reached the end of the Lord’s qualities, who is beyond all qualities. Therefore, you who are foremost among those devoted to the Supreme, please narrate to us the noble and pure deeds of Hari, for we are eager to listen. Parīkṣit, the great devotee, whose mind was steadfastly fixed on liberation, attained the feet of the Lord whose banner bears the eagle, through the knowledge imparted by the son of Vyāsa. Therefore, please recount to us that supremely auspicious, wondrous, and yoga-centered story, whose meaning is clear, which is filled with the endless deeds of the Lord, and which delighted Parīkṣit and the devotees. Sūta said: Ah, today, though born in a lower lineage, we have become blessed by following the elders. Association with the words of the greatest souls swiftly removes the impurity of a low birth and mental distress. How much more so for one who praises the Supreme, the ultimate refuge of the greatest souls! The Lord’s power is boundless, and he is called limitless for his supreme qualities. What has already been told is enough to reveal the unequaled and unsurpassed greatness of the Lord, whose feet’s dust is sought even by those who have renounced all, though he himself desires no worship. The water offered by Brahma for worship, produced from the nails of the Lord’s feet, purifies the world—who, then, seeking Mukunda’s feet, would not be purified? There, those who are devoted and wise, suddenly abandon their attachment to body and kin, and attain the highest state of the swan-like sages, where nonviolence, tranquility, and true duty prevail.