Sūta, the wise storyteller, addressed the gathered sages, saying, “As you requested, I have recounted the sacred story of King Parīkṣit, a tale woven with the glorious deeds of Vāsudeva. Truly, the stories of the Lord—his virtues and wondrous actions—are the very nourishment for those who seek true life, and should be cherished by all.” Hearing this, the assembled sages replied with deep affection, “O gentle Sūta, may you live long and may your fame remain ever pure, for you pour forth the nectar of Kṛṣṇa’s deeds for all mortals. In this uncertain world, where minds are clouded and distracted, you cause us to drink the honeyed wine found at the lotus feet of Govinda. We would not exchange even a moment spent with the Lord’s devotees for all the pleasures of heaven or even liberation itself—what, then, of any lesser blessing in this world?” They continued, “Who could ever be satiated by hearing the sweet stories of Him who is the supreme refuge of the greatest souls? Even the foremost yogis, born from Brahmā, have not come to the end of the qualities of the Lord, 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.” The sages then recalled, “That very Parīkṣit, the great devotee whose unwavering mind was fixed on liberation, attained the feet of the One whose banner bears the eagle, guided by the knowledge imparted by Vyāsa’s son. So, please recount for us that supremely auspicious and wondrous story, filled with the endless deeds of the Lord, whose meaning is clear, and which delighted Parīkṣit and the devotees.” Sūta, moved by their words, replied humbly, “Ah, today, though born in a lower lineage, I am truly blessed by following in the footsteps of the elders. Association with the words of the greatest souls swiftly removes the impurity of birth and the afflictions of the mind. How much more so for one who praises the Supreme, the ultimate refuge of all? The Lord’s power is boundless; he is called limitless for his supreme qualities. Indeed, what has already been told is enough to show the Lord’s unequalled greatness—his very foot-dust is sought by those who have renounced everything, though he himself seeks no such worship. The water offered by Brahmā, which sprang from his toenails, purifies the world—so who, seeking the Lord’s feet, would not be purified by Mukunda?” He continued, “There, those who are devoted and wise suddenly abandon their attachment to the body and its relations, and attain the highest state, the realm of the swan-like sages, where nonviolence, tranquility, and one’s own duty reign. You have questioned me, O noble ones, so I shall explain as far as I have realized. Just as birds soar through the sky according to their strength, so the wise attain the path of Viṣṇu in accordance with their own understanding.” Sūta then began to recount the fateful episode in Parīkṣit’s life. “Once, while wandering in the forest on a hunt with his bow raised, Parīkṣit pursued a deer. He became exhausted, overcome by hunger and thirst. Searching for water, he entered a hermitage and saw a sage seated in deep tranquility, his eyes closed. The sage, with senses, breath, mind, and intellect restrained, had attained a state beyond the three worlds, merged with the changeless Brahman. Clad in matted hair and deerskin, the king, his throat parched, begged the sage for water. “But the king received neither grass nor earth nor the customary water and kind words. Feeling ignored and slighted, anger arose in him—never before had he been so afflicted by hunger and thirst, and envy and wrath surged towards the Brahmin. In his anger, Parīkṣit took a lifeless snake and placed it upon the sage’s shoulders, then left the hermitage and returned to his city. “Parīkṣit wondered, ‘Is this one, with all his senses withdrawn and eyes closed, truly absorbed in meditation, or is it merely a pretense? What is the truth of those among the warrior class?’ “Meanwhile, the sage’s son, endowed with extraordinary brilliance, was playing among his friends. Upon hearing that his father had been wronged by the king, he spoke out in indignation, ‘Alas, what injustice by the rulers! Like gluttons devouring the offerings, the servants have offended the master—it is like gatekeepers, or even dogs, rising against their lord. Though a kṣatriya by birth, the king was appointed by the brāhmaṇas as the guardian of the house; how then should such a doorkeeper be entitled to the household’s provisions? Now that Kṛṣṇa, the Lord and guide of the lost, has departed, I shall punish those who have broken the bridge of righteousness. Witness my power!’ “With his eyes red with anger, the young sage purified himself at the Kauśikī river and, among his friends, uttered a thunderbolt of a curse: ‘Thus, having crossed the line, Takṣaka, urged by me, will bite this destroyer of the dynasty on the seventh day.’ “The boy then returned to the hermitage. Seeing his father with the dead snake draped around his neck, he was overcome with sorrow and cried out loudly. Hearing his son’s lament, the sage of the Āṅgirasa lineage slowly opened his eyes and, seeing the serpent, cast it off. He asked, ‘Child, why are you crying? Who has wronged you?’ The boy explained everything. “When he learned the king had been cursed undeservedly, the brāhmaṇa did not rejoice at his son’s action. Instead, he lamented, ‘Alas, what a great calamity you have caused today! Though the offense was small, the punishment is severe. You should not judge the king, O immature one. By his invincible power, people enjoy prosperity and safety on all sides. When the king, Naradeva, wielder of the chariot wheel, is disregarded, the world is overrun by thieves and, unprotected, perishes in an instant, like sheep without a shepherd. ‘Today, sin will come upon us without interruption, as people plunder the wealth of those who have lost their protector; they kill one another, curse, rob, and seize cattle, women, and property. Then, noble dharma dissolves among men, along with the practices of varṇa and āśrama, which are rooted in the three Vedas. Thereafter, those absorbed in wealth and pleasure, like dogs and monkeys, cause the mixing of castes. ‘The king, guardian of dharma, is the great emperor Bṛhacchrava, a royal sage, a true devotee who performed horse sacrifices. A sin has been committed against this innocent king by a child of immature understanding. May the Lord, the soul of all, forgive this offense. Even when insulted, deceived, cursed, abused, or killed, the Lord’s devotees do not retaliate, even if they possess the power to do so.