Soot said: He who was struck down in the womb of his mother, the son of Draupadi, by the grace of Lord Krishna, who performs wonderful deeds.

One who is born from Brahma's anger, who is struck down by Takshaka, is not bewildered by the fear of the Lord's will.

Having abandoned all attachments, the one who knows the self, having attained the state of mastery, leaves his body in the Ganges.

Let there be no confusion at the end of time for those who relish the nectar of such stories, remembering that lotus feet.

As long as the Supreme Lord does not manifest, Kali will not arise here; until then, the great king Abhimanyu reigns.

In that very moment when the Lord created the universe, Kali emerged, having been influenced by dharma.

The emperor does not resent Kali, just as a hawk does not resent a sparrow; the skilled ones quickly attain success, while others do not.

What indeed is a brave person among children, who, being steadfast, remains unperturbed among the distracted like a wolf among men?

This is the auspicious narration of Parikshit, described by me, which is filled with the stories of Vasudeva.

The stories of the Lord, who is the embodiment of great deeds, are to be served by those who desire to hear them.

The sages said: O Soot, you are indeed the eternal and clear glory of Krishna, which grants immortality to mortals.

In this action, O Lord, you do not cause distress to the souls who are like smoke, for you bestow the nectar of the lotus feet of Govinda.

Neither heaven nor rebirth can be compared to the blessings of those who associate with the Lord; what to speak of the blessings of mortals?

Who can be satisfied by the nectar of the stories of the Supreme Lord, who is the ultimate refuge for the greatest devotees? The yogis who are devoted to the lotus-like face of the Lord have transcended the qualities of the material world.

May the Supreme Lord, who is the essence of devotion, bestow upon us the opportunity to hear the pure and noble pastimes of Lord Hari.

That great devotee, King Parikshit, who is known for his unwavering intellect, attained the feet of the Lord, as described by Vyasa in knowledge.

May that supreme pious narrative, which is full of wondrous devotion and is dedicated to the stories of the infinite, be a source of joy for King Parikshit, the beloved of the devotees.

Soot said: Alas, we are born today, even though we are entangled in the ways of the elderly, quickly shaking off the burden of our lineage, through the power of great names.

From where can one speak the name of that supreme being, who is devoted to the singularity, whose infinite power is known as the Lord, and who is called the infinite due to his great qualities?

Is it not sufficient, as indicated, to seek the abundance of qualities from one who is beyond comparison, whose dust is desired by those who do not wish for anything else?

Moreover, what is the essence of the world created from the dust of his feet, which is worthy of being offered to Brahma, and what is the name of that supreme object of devotion in the world?

Where the devoted, having renounced attachment to the body, swiftly proceed to the ultimate state of the supreme being, in which non-violence and self-dharma prevail.

I, indeed, when questioned by you, reveal the self-realization here, as long as the skies fall, just as the grass falls, so too does the wise attain the path of Vishnu.

Once, while wielding a bow, wandering in the forest for hunting, exhausted and greatly thirsty, I followed the deer.

Not seeing the water body, he entered that hermitage and saw the sage seated, peaceful, with closed eyes.

Having subdued the senses, life, mind, and intellect, he attained the supreme state, the unchanging Brahman, beyond the three realms.

Covered with matted hair, adorned with a tiger skin, he begged for water from the dry palm tree.

Having not obtained the grass, the man, thinking himself to be disregarded, became angry.

Suddenly afflicted by hunger and thirst, he became angry at the Brahmin who had come to him.

He, in anger, released the serpent that was in the embrace of the Brahma Rishi and went to the city, bowing his bow.

What is this? Is this the one who has closed his eyes, having completed all actions? Is it not a delusion of the Kshatriya relatives?

His son, very radiant, playing with the children, upon hearing that his father had been killed by the king, spoke this there.

Alas, the unrighteousness of the rulers, like that of the gluttonous, is such that the master’s sins are like those of the doorkeepers and dogs.

By the Brahmins, the householder is indeed defined as a Kshatriya relative; how can he, standing at the door, deserve to partake of the food?

When Krishna departs, the Lord, who guides those on the path of scriptures, I shall command the rivers with different banks; behold my strength.

Thus speaking, the red-eyed sage boy, enraged, touched the Kausika and released the thunderbolt of speech.

Thus, having crossed the limits, the Takshaka, on the seventh day, was provoked to bite the family’s outcast tree.

Then, approaching the hermitage, the boy saw his father in the form of a serpent around his neck, and, afflicted with sorrow, he cried out with a choked voice.

Hearing the lamentation of his son, the sage Angirasa slowly opened his eyes and, seeing the dead serpent in his breath, was moved.

Releasing him, he asked, 'O calf, why do you cry? Who has harmed you?' Thus questioned, he informed him.

Hearing the curse of the king, the Brahmana did not rejoice at his son, but lamented, 'Alas! What a great ignorance you have shown in this small act of betrayal.'

Indeed, the divine being cannot be properly understood by mortals, for those who possess great wisdom find it difficult to grasp the essence hidden by the unbearable radiance.

When the name of the human deity is not recognized, the world, with its charioteers, will indeed be overwhelmed by thieves, just as it is unprotected and exposed at that moment.

Today, let our sins not approach us, which arise from the plundering of the lord of the lost, as people harm and curse each other, desiring wealth, women, and animals.

At that time, the noble dharma is dissolved among men, who are bound by the duties of their varna and ashrama, and thus, the desires for wealth and pleasure lead to a confusion of castes, like that of dogs and monkeys.

The protector of dharma, the king, is indeed a great devotee, a royal sage, who, like the horse sacrifice, is weary and distressed, does not deserve my grace.

The Lord, who is the soul of all beings, is indeed worthy of forgiving the sin committed by a child with an undeveloped intellect against his own servants.

Those who are insulted, deceived, cursed, or thrown down, even if killed, do not retaliate; indeed, such devotees are truly powerful.

Thus, the great sage, aggrieved by the actions of his son, did not consider the sin inflicted by the king.

Generally, the virtuous in the world, when faced with dualities from others, are neither disturbed nor elated, as they are rooted in the qualities of the self.