Prahlāda, renowned for his devotion, journeyed to the sacred waters to see Puṇḍarīka. After offering worship to Puṇḍarīka, he remained there for three days, honoring the sanctity of the place. Then, after bathing at Kṛṣṇatīrtha, Prahlāda, pure in mind and heart, stayed for three nights, absorbing the spiritual merit of the site. His pilgrimage continued as he traveled to Akhaṇḍa on the banks of the Payoṣṇī river to behold the Lord. The wise Prahlāda then made his way to Kumārila on the Vitastā river, seeking the presence of the divine there. At every sacred place where worship was performed, the destruction of sin was accomplished, and Prahlāda’s journey brought blessings for the gods and welfare for the world, for he had created these holy sites for their delight. After partaking of curd in accordance with custom, Prahlāda traveled to Maṇimanta. There, he bathed at the excellent tīrtha of Prajāpati and had the vision of Śambhu (Shiva), Brahmā, the Lord of gods, and Prajāpati himself. He remained at Maṇimanta for six nights, deepening his devotion, before moving on to Madhunandinī. At Madhunandinī, Prahlāda, the foremost among Dānavas, encountered Śūlabāhu and Govinda. Vāsudeva revealed the trident there, and Prahlāda spoke of this, recalling what Viṣṇu had once told to the future Manu. Prahlāda worshipped Virañci (Brahmā) from nearby, and, pleased with his devotion, Virañci granted him a boon. Yet, by the curses of the Brahmarṣis, Prahlāda’s desired object was lost, and he found himself deprived of his own qualities in water and fire. Afflicted by this loss, he wandered across the earth, and in his anguish, he destroyed all rites. Together with those he had gathered, the Blessed Lord journeyed to the Himalayas, where Shiva, the three-eyed one, resides. There, the two mighty lords of the gods, fierce in their actions, exchanged their weapons. Prahlāda, considering them invincible and terrible in form, entered the river, fearful as if swept by a flood. On the two banks, the monkey lords, armed and ready, assumed hidden forms. Glancing in all directions, Prahlāda, terrified, climbed the fortress of the Himalaya. Both Vishnu and the mountain lord, armed, rushed swiftly—Vishnu wielding the trident and the mountain lord carrying the discus. Prahlāda fell from the mountain, golden in hue, like a pure star descending from the sky. From Hara’s (Shiva’s) foot falling upon the cool mountain, the river Vitasta, destroyer of sin, was born. Having fasted with devotion, Prahlāda went to Himavat to see the mountain lord, Shiva, who was concealed with Vishnu. At the foot of the praised Himavat, he visited the lofty sage Bhrigu. There, wishing to test the power of weapons, Prahlāda cut Shankara (Shiva) into three parts. At this point, a question arose: for what purpose was the discus, revered by the worlds, given as a weapon? Connected with the giving of the discus is a story that increases Shiva’s greatness. The narrative then recalls a blessed householder, remembered for being free from anger. His wife was renowned for her devotion, considering her husband her very life, and was righteous in conduct. To them was born a glorious son, Upamanyu. Though in great distress, the lady nourished her child with whatever milk she could find. Out of loving regard, she even prepared a dish using the juice of ground rice. Upamanyu ate the rice cooked in milk, which was delicious and nourishing. On the second day, however, he refused the flour-gruel his mother offered him. Heartbroken, his mother wept and spoke to him with a voice choked by tears, lamenting that when Virupaksha (Shiva) is displeased, there can be no food with milk. She urged him to worship the Lord of the gods, Virupaksha, the wielder of the trident. By pleasing him, she said, one attains the nectar of immortality—how much more so the joy of eating milk-rice! Thus, the story flows from Prahlāda’s sacred journey and encounters with the divine, to the humble devotion of Upamanyu and his mother, all united by the power of worship and the grace of the gods.