Upon hearing Dharma’s words, King Parīkṣit, deeply contemplative and troubled, addressed Dharma, who stood before him in the form of a bull. The king acknowledged Dharma’s wisdom and said, “O knower and embodiment of dharma, you speak of righteousness, and truly, you are that very principle manifested. Wherever adharma, or unrighteousness, is committed, those who witness and report it also share in its consequence. Yet, it may be that the workings of divine illusion are ultimately beyond the grasp of mortal mind and speech—this much is certain.” Surveying Dharma’s form, the king observed, “In the age of virtue, four legs support you: austerity, purity, compassion, and truth. But now, pride, attachment, and intoxication have broken three of these, leaving you to stand only on truth. Even this last support is threatened, for Kali, the age of decline, seeks to seize it through falsehood.” Turning his gaze to the earth, the king remembered, “This earth, so heavily burdened, was entrusted to the Lord and graced by the footprints of the glorious one. Now, abandoned and sorrowful, she weeps, lamenting with tearful eyes, ‘Unworthy kings, disguised as rulers, and shudras will exploit me.’” Having thus comforted both Dharma and the earth, Parīkṣit, the great charioteer, resolved to punish the root of adharma. He took up his sharp sword and approached Kali, the very embodiment of unrighteousness, intent on striking him down. But as the king advanced, Kali, shedding all royal pretense, bowed low at Parīkṣit’s feet, overwhelmed by fear. Parīkṣit, ever compassionate to the distressed, could not bring himself to kill one who had sought refuge at his feet. Smiling gently, he said, “For you, who have come with joined hands, there is no fear from the illustrious descendants of Arjuna. But you must not remain in my kingdom, O companion of adharma. Wherever you dwell among men, adharma flourishes: greed, falsehood, theft, impiety, sin, deceit, quarrel, and hypocrisy. You must depart from my realm and reside only where dharma and truth are honored, especially in those places where the wise worship the Lord of sacrifice through sacred rites.” He continued, “Where Hari, the blessed Lord, is worshipped as the very form of sacrifice, he bestows auspiciousness on all. Like the air that pervades all things, he is the soul of all beings, moving and unmoving.” Sūta then narrated how, trembling before Parīkṣit’s power, Kali pleaded, “O king, wherever I might go by your command, I see you always present, armed with bow and arrows. Therefore, O upholder of righteousness, assign me a place where I may abide, faithfully following your order.” In response, Parīkṣit designated four places for Kali’s residence: gambling, drinking, association with women outside of dharma, and slaughter—places where irreligion prevails in its fourfold form. When Kali begged further, the king granted him gold as a fifth abode; from this, falsehood, intoxication, desire, passion, and enmity arose. Thus, these five sources of unrighteousness—gambling, drinking, illicit relations, slaughter, and gold—were assigned to Kali, who dwelt there according to the king’s command. Sūta explained that anyone who desires well-being, especially those devoted to righteousness—be they kings, leaders, or teachers—should never resort to these places. Parīkṣit then restored to Dharma his three lost legs: penance, purity, and compassion. Comforting Dharma, he brought prosperity back to the earth. He now occupied the royal throne, as entrusted by his grandfather when the elder king chose to retire to the forest. At present, the radiant royal sage Parīkṣit, shining with the glory of the Kaurava lineage, resides in illustrious Hastināpura, sovereign over all. So great is his power that, under his protection, all the sages are able to perform their grand sacrifice in peace. Like the sun in his celestial chariot, Parīkṣit has cast off all misfortune and enjoys happiness alongside Indra. Sūta then spoke of the proper conduct for the four orders of society. A brāhmaṇa, if in distress, may maintain himself by trade or selling goods, or even by the sword if afflicted—but never by a dog-like, unworthy livelihood. A kṣatriya, in adversity, may take up the work of a vaiśya or live by hunting, or even perform the duties of a brāhmaṇa, but never by a base occupation. A vaiśya may adopt the work of a śūdra, and a śūdra may pursue menial crafts; yet when freed from hardship, none should seek a blameworthy means of living. Daily, one should worship the gods, sages, ancestors, and all beings—who are forms of the Lord—by study of the Vedas, offerings, gifts, and sharing food as able. 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 even as a householder. The wise see all perishable things as already gone, even before they depart. The meeting of sons, wives, and relatives is like that of travelers; they part from the body just as dreams fade after sleep. Thus, the liberated person lives in the household like a guest, unattached, free from possessiveness and ego. Performing prescribed duties with devotion for the Lord’s sake, one may remain at home, retire to the forest, or, if one has offspring, renounce and wander as a mendicant. But one whose mind is bound to home, tormented by desires for children and wealth, infatuated with women, and deluded by thoughts of ‘mine’ and ‘I’, is pitiable and ensnared. Such a person laments, “Alas, my aged parents, my wife, my young sons and daughters—how will they live, helpless and miserable without me?” Thus, with his heart seized by attachment, his mind unsatisfied and constantly brooding, he enters into darkness at death. Sūta concluded, “Know that Parīkṣit, though burned by the weapon of Aśvatthāmā while still in his mother’s womb, was not slain, for he was protected by the wondrous grace of Lord Kṛṣṇa.