The wise recognize that this entire universe is but the expansion of Viṣṇu, who pervades all beings; thus, they see it as non-different from themselves. With this understanding, Prahlāda urged those around him, “Let us abandon our demonic dispositions. Let us strive together for supreme bliss.” He spoke of that which cannot be destroyed—neither by fire nor by the sun, nor by the moon, nor by wind, nor by rain or Varuṇa, nor by Siddhas or Rākṣasas. It cannot be harmed by Yakṣas, Daitya lords, serpents, Kinnaras, humans, animals, faults, or anything arising from oneself. Yet, fever, eye diseases, diarrhea, spleen disorders, abdominal tumors, and impurities such as envy, dullness, coldness, passion, and greed—all these bring about decline. But nothing else can ever carry away that which is absolutely pure. If one abandons it, even with Keśava established in the heart, impurity arises. Prahlāda cautioned, “Do not delight in what is insubstantial or in the fleeting turnings 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—whether righteousness, wealth, or desire? Those who take refuge under the supreme tree of Brahman surely obtain the great, endless fruit.” Witnessing Prahlāda’s acts of charity, some, fearful of the Daitya lord, reported them. Hiraṇyakaśipu, Prahlāda’s father, swiftly summoned the cooks and commanded, “O cooks, this son of mine—and others too—are wicked-minded. He is a corrupt guide, evil. Let him be killed without delay. Mix deadly hālāhala poison into all his food, do it secretly, and kill him without hesitation.” The cooks obeyed, giving the poison to the great-souled Prahlāda. That dreadful hālāhala, which brings endless fever, was mixed with his food. Prahlāda ate it. Yet, having eaten, he remained unchanged, his mind undisturbed. By the power of the Infinite, he rendered the poison powerless. When those who watched saw that Prahlāda had digested the poison without harm, they, terrified, approached Hiraṇyakaśipu, bowed, 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, impatient, commanded, “Hurry, O priests of the Daityas! Quickly devise some means for his destruction; do not delay.” The teachers approached Prahlāda, who was endowed with humility. They addressed him, “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 teachers. 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 respectfully, “My father, by his conduct, is most excellent in all the world—this 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. 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. 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 asked again, “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. Having become knowers of the truth, through knowledge, meditation, and concentration, other men, freed from bondage, attained liberation. The sole root of prosperity, sovereignty, greatness, knowledge, lineage, action, and liberation is the worship of Hari. Since even the fruits called dharma, wealth, desire, and liberation come from Him, O twice-born, what then is the use of this endlessness that is spoken of?” Prahlāda added, “What is the use of much speech here? You are my elders; let them say what is proper or improper—our discrimination is slight.” The teachers replied sternly, “We have protected you, a child, from the fire of our anger; but if you speak again, you will not know our wisdom. If, because of our words, you do not abandon your delusion, then, to destroy your wrongful mind, we will employ a magical being. Who kills whom, and who protects whom among creatures? The self alone kills and protects itself, acting rightly or wrongly.” Thus addressed, the enraged preceptors of the Daitya king created a magical being, blazing with a garland of flames. That exceedingly terrible being, approaching with resounding steps, struck Prahlāda in the chest with her trident, greatly enraged. But as the blazing trident reached the boy’s heart, it fell shattered to the ground, broken into a hundred pieces.