To that great soul whose incarnate forms are revered even by the gods—though they cannot perceive his supreme form—salutations were offered with deep devotion. To the supreme Lord, abiding within all beings, seeing both the auspicious and inauspicious, the witness of all, the very universe itself—homage was paid. Salutations were again offered to Viṣṇu, by whose power the world appears so diverse, who is the first of beings and worthy of meditation, the imperishable one. May Hari, the support of all, in whom and by whom this undecaying universe is woven, be gracious. Om, salutations again and again to that Viṣṇu, in whom all exists, from whom all arises, and who is the refuge of all. In contemplation, the truth dawned: “By the all-pervasiveness of the infinite, I alone am established; all is from me, I am all, and all abides in me, the eternal. I alone am the imperishable, eternal, the supreme self, the refuge of the self; at the beginning I am called Brahman, and at the end, the supreme person.” Thus, with a pure mind, Prahlāda contemplated Viṣṇu, and, O brāhmaṇa, he attained unity with him, recognizing his own self as the infallible one. Forgetting his individual identity, knowing nothing else, he thought, “I alone am the imperishable, infinite, supreme self.” Through such steadfast contemplation, as his sins diminished, his inner being became pure, and Viṣṇu, the infallible one, revealed himself as knowledge itself. By the power of yoga, as Prahlāda became filled with Viṣṇu, the bonds of the serpents that held him were instantly broken. The great ocean was agitated, its waves disturbed; the whole earth, with its mountains, forests, and groves, trembled. Casting off the great stone placed upon him by the demons, that wise one emerged from the waters. Seeing again the world, the sky, and its marks, Prahlāda remembered himself as himself. Once more, with concentrated, undisturbed mind, and with his speech, body, and mind restrained, the wise Prahlāda praised the primeval, supreme person: “Om, salutations to the highest reality, the meaning of the highest truth, gross and subtle, perishable and imperishable, manifest and unmanifest, beyond all divisions, lord of all, the stainless one. Supporter of qualities, foundation of qualities, whose essence is beyond qualities, stable in qualities; with form and without form, of great form, of subtle form, clear and unclear. Fierce and gentle in form, abode of knowledge and ignorance, O infallible one; of the form of existence and non-existence, of true being, creator of the states of existence and non-existence. O One whose nature is both eternal and non-eternal manifestation, untouched by illusion and pure, singular and unique—salutations to You, the original cause, O Vāsudeva. He who is gross and subtle, manifest and luminous, who is all beings yet not all beings—salutations to that Supreme Person, from whom this universe arises and who is the cause even of the non-universe.” As he thus offered his praise, the blessed Lord Hari, clad in yellow garments, appeared before him. Seeing the Lord, Prahlāda rose with agitation and reverence, his words faltering, and again and again he uttered, “Salutations to Viṣṇu!” Overwhelmed, he pleaded, “O Lord, remover of the distress of those who seek refuge, show me Your favor, O Keśava; purify me again by granting me Your sight.” Pleased by Prahlāda’s unwavering devotion, the Lord said, “Because you act thus, I am pleased. Ask from Me, Prahlāda, whatever boon you desire.” Prahlāda replied, “O Lord, in whatever wombs I may be born, may my unwavering devotion to You, O Acyuta, remain in all of them. May the affection for sense objects, which never leaves the undiscerning, depart from my heart as I remember You.” The Lord said, “You already have devotion to Me, and it will remain so in the future; yet, Prahlāda, ask from Me whatever boon you desire.” Prahlāda answered, “Because of my connection to You, my praise of You has arisen; O Lord, may the sin committed by my father be destroyed. Weapons have been cast at me, I was thrown into sacrificial fire, bitten by serpents, and my food was poisoned. I was bound and cast into the ocean, hurled from mountain peaks, and many other wicked acts have been done to me. O Lord, whatever sin has arisen from the enmity of those devoted to You, may my father be instantly freed from it by Your grace.” Viṣṇu replied, “Prahlāda, all this will come to pass for you by My grace; choose another boon, O son of an Asura, whatever you desire.” Prahlāda humbly said, “O Lord, I am fulfilled by this boon, for unwavering devotion to You will exist by Your grace. What use are righteousness, wealth, or desires to one whose liberation is assured, whose steadfast devotion to You is at the root of all worlds?” The Lord assured him, “Just as your mind is unwavering and endowed with devotion to Me, so by My grace you shall attain the supreme liberation.” Having spoken thus, Viṣṇu disappeared while Maitreya was watching. Prahlāda, returning again, bowed at his father’s feet. His father, overwhelmed, embraced and smelled him, distressed and with tear-filled eyes, saying, “You live, my child.” The great asura felt joy in him, though Prahlāda had suffered much; thus, Prahlāda served his teacher and father, knowing righteousness. When his father was taken by Vishnu in the form of Narasimha, Prahlāda too became friendly with the daityas all around. Then, having attained the royal day that purifies deeds, he enjoyed many sons, grandsons, and great prosperity.