As Prahlāda reflected on the fleeting nature of life, he lamented, “When old age comes upon me, my actions will be beyond my reach. What can I do then, dull-minded as I am, when I did not act while I was capable?” He observed that a person whose mind is always distracted by vain hopes never turns toward the good, much like someone who is perpetually thirsty and never satisfied. He saw how, in childhood, people are absorbed in play; in youth, they become inclined toward sense pleasures; and, led by ignorance and lack of strength, old age arrives suddenly. Therefore, Prahlāda declared, one who is discerning should always strive for the good—even in childhood—unbound by the states of childhood, youth, or old age. Prahlāda then addressed the Daityas, saying, “This I have now told you; if you understand, it is not false. For my satisfaction, O Viṣṇus, remember Him who grants both bondage and liberation. What effort is there in remembering Him, whose remembrance bestows auspiciousness? The destruction of sin also comes to those who remember Him without ceasing. May your minds be filled with friendship, day and night, toward Him who dwells in all beings; thus you will cast off all suffering.” He continued, “Who, being wise, grieves for those beings afflicted by the threefold miseries in this entire world? Now, though I am weak, I should still rejoice at the good of beings, for loss is the fruit of sorrow. If beings, bound by enmity, cause sorrow, then, alas, the wise know that those overwhelmed by such delusion are truly to be pitied.” Prahlāda then summarized the various opinions of the Daityas, arising from differing views, and said, “Having accepted this, now hear my summary. This entire universe is the expansion of Viṣṇu, who pervades all beings; therefore, the wise should see it as non-different from themselves. Therefore, you and we should abandon the demonic disposition; let us strive in such a way that we may attain supreme bliss.” He described that which cannot be destroyed: “That which cannot be destroyed by fire, nor by the sun, nor by the moon, nor by the wind, nor by rain or Varuṇa, nor by Siddhas or Rākṣasas, nor by Yakṣas, nor by the lords of Daityas, nor by serpents, nor by Kinnaras, nor by humans, nor by animals, nor by faults, nor by anything arising from oneself—fever, eye diseases, diarrhea, spleen disorders, abdominal tumors, and the like, as well as impurities such as envy, dullness, coldness, or those arising from passion, greed, and so on, all bring about decline. But by no other means is it ever carried away, for it is absolutely pure; one who abandons it, with Keśava established in the heart, acquires impurity.” He urged, “Do not take delight in what is insubstantial or in the turning of the substantial; I declare this earnestly: everywhere, O Daityas, cultivate equanimity, for equanimity is the worship of the Imperishable One. When He is pleased, what is unattainable here in terms of righteousness, wealth, or desire? Those who take refuge under the supreme tree of Brahman will surely obtain the great, endless fruit.” Meanwhile, seeing Prahlāda’s acts of charity, those who feared the lord of the Daityas reported it to Hiraṇyakaśipu. The king, having quickly summoned the cooks, spoke with anger: “O cooks, this son of mine, and others too, are of wicked mind; he is a corrupt guide, evil—let him be killed without delay. Let deadly poison, hālāhala, be mixed into all his food; let it be done secretly, and let him be killed without hesitation.” The cooks did exactly as ordered, giving the poison to the great-souled Prahlāda. That dreadful hālāhala poison, which brings endless fever, was mixed with his food, and Prahlāda ate it. Yet, having eaten it, Prahlāda remained unchanged, his mind undisturbed; by the power of the Infinite, he rendered that poison powerless. When those who watched saw that the great poison had been digested without harm, they, terrified, approached Hiraṇyakaśipu, bowed down, and reported, “O king of the Daityas! The poison we gave was extremely deadly, yet your son Prahlāda has digested it along with his food.” Hiraṇyakaśipu, growing impatient, commanded, “Hurry, hurry, O priests of the Daityas! Quickly devise some means for his destruction, do not delay.” The priests then approached Prahlāda, who was endowed with humility, and said, “Born in the renowned lineage of Brahmā, O long-lived one! You are the son of the Daitya king Hiraṇyakaśipu. What need is there for gods, or for the Infinite, or for anything else for you? Your father is lord of all worlds, and you too will become so. Therefore, abandon this opposition, this devotion to the enemy; your father is the highest among all, the supreme teacher of the teachers. So accept this, O greatly fortunate one; this noble lineage is praiseworthy. Who in all the three worlds would say otherwise about the line of Marīci?” Prahlāda replied, “My father, by his most excellent conduct in all the world—this too I understand; here also there is no falsehood, but truth. Of all teachers, the father is the highest teacher; what has been said is true—there is not even the slightest error here. There is no doubt that the father is a teacher and must be worshipped with care; thus, it is fixed in my mind that I should not transgress in this matter.” He continued, “As for what you have said—‘Why this endlessness?’—who can speak as is proper? Yet, these words are without substance.” Having spoken thus, Prahlāda became silent, restrained by their words; then, smiling, he again asked, “What is good in this endlessness?” He pressed further, “Well then, what is good in this endlessness? Tell me, O Gurus, if you will not be troubled by what is said about the endless. Dharma, wealth, desire, and liberation are declared as the four aims of human life; since this is so, what is the use of this endlessness? By Marichi and others, by Daksha and others, and by countless others, dharma was attained; by others, wealth; by others, time.” Thus, Prahlāda’s wisdom, humility, and unwavering devotion shone forth, even in the face of persecution and attempts on his life, as he questioned the true purpose and meaning of existence, urging all to seek the imperishable and cultivate equanimity.