With wealth acquired either by chance or through honest, non-oppressive means, one should support their dependents and perform sacrifices, always acting justly. Yet, even in the midst of household life, one must not become attached to family nor grow negligent in their duties. The wise see all that is perishable as already gone, even when it still appears before them. The meeting of sons, wives, and close relatives is like the gathering of travelers on the road; soon enough, they part from the body, just as a dream dissolves upon waking. Therefore, reflecting in this way, the liberated soul lives in the household like a guest—unbound, free from possessiveness and ego. Performing the prescribed duties of a householder with devotion, and for My sake alone, one may remain at home, retire to the forest, or, if one has children, renounce everything and wander as a mendicant. But one whose mind is entangled in home, tormented by desires for children and wealth, infatuated with women, and deluded by thoughts of “mine” and “I,” is pitiable indeed. Such a person laments, “Alas, my aged parents, my wife, my young sons and daughters—helpless and miserable without me—how will they survive, afflicted by suffering?” Bound by these attachments, his mind unsatisfied, constantly brooding over his family, when death comes, he descends into deep darkness. Now, 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. He, whose life was threatened by Takṣaka—the serpent born from a brāhmaṇa’s wrath—did not lose composure at the pain of death, for his mind was surrendered to the Lord. Having abandoned all worldly attachments and understanding the state of the unconquered, the disciple of Vyāsa gave up his body in the sacred 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, ruled the earth, Kali, though present everywhere, could not prevail. But on the very day and at the very moment when the Lord departed from this world, then and there Kali, the source of unrighteousness, entered. Yet the emperor did not hate Kali; like a bee gathering nectar from flowers, he took only the essence. For him, auspicious results came quickly—unlike 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 recounted to you the sacred story of Parīkṣit, filled with the deeds of Vāsudeva, as you requested. Whatever stories there are of the Lord, who performs great deeds, based on His virtues and actions, should be cherished by those who seek true 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 let 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 liberation—what then of other worldly blessings? Who could ever be satisfied by hearing the nectar of stories about Him, the supreme refuge of the greatest souls? Even the masters of yoga, foremost among the sons of Brahmā, have not reached the end of His qualities, He who is beyond all qualities. Therefore, you, who are foremost among the devoted, please narrate to us the noble and pure deeds of Hari, for we are eager to listen.” They continued: “That Parīkṣit, the great devotee, whose unwavering mind was fixed on liberation, attained the feet of Him whose banner bears the eagle, through the knowledge imparted by Vyāsa’s son. Therefore, please tell us that supremely auspicious and wondrous story, centered on yoga, whose meaning is not concealed, which is filled with the endless deeds of the Lord and which delighted Parīkṣit and the devotees.” Sūta said: “Ah, today we, though born in a lower lineage, have become blessed by following the elders. Association with the words of the greatest souls swiftly removes the impurity of a bad family and mental distress. How much more so for one who praises the Supreme, the ultimate refuge of the greatest souls! The infinite Lord is called limitless because of His supreme qualities. What has already been said is enough to show the Lord’s unequalled qualities—He whose foot-dust is sought even by those who have renounced all, though He Himself desires no such worship. Moreover, the water offered for worship by Brahmā, produced from the nails of His feet, purifies the world; who, longing for the Lord’s feet, would not be purified by Mukunda? There, those who are devoted and wise suddenly abandon their attachment to the body and its connections, and proceed to the highest state of the swan-like sages, where nonviolence, tranquility, and one’s own duty prevail. “You have questioned me, O noble ones, and I shall answer as far as I have realized. Just as birds fly in the sky according to their strength, so too the wise reach the path of Viṣṇu according to their understanding. “Once, while wandering in the forest for hunting, bow in hand, Parīkṣit pursued a deer. Exhausted, greatly hungry and thirsty, he entered a hermitage seeking water. There he saw a sage seated in tranquility, eyes closed. With senses, breath, mind, and intellect restrained, the sage had attained a state beyond the three worlds, merged in Brahman, unchanging. Covered in matted hair and deerskin, the king, his throat parched for water, begged from him in that condition. But unable to obtain grass, earth, or offerings, nor the customary water and kind words, the king felt slighted and became angry. Never before had he been so afflicted by hunger and thirst; envy and anger arose toward the brāhmaṇa. “Then, in anger, he placed a lifeless snake upon the sage’s shoulder and, leaving the hermitage, returned to his city. He wondered, ‘Is this one, with all senses withdrawn and eyes closed, truly absorbed in meditation, or is it a pretense? What might be the case with those of the warrior class?’ “The sage’s son, endowed with extraordinary brilliance, was playing among the children. When he heard that his father had been wronged by the king, he spoke out on the spot.