(1) S'rî Prahlâda said: 'From one's childhood on should a person of intelligence practice the dharma of devotional service unto the Lord [as described in 7.5: 23-24]; to be born in this human life is a temporary thing rarely achieved that is suffused with meaning. (2) That way [of meaning] indeed is of a living being here the approaching of the feet of Vishnu because this concerns the dearest and best one of all alive, the Master of the Soul [see also 3.25: 38 and B.G. 5.: 29,]. (3) By divine ordinance is happiness to the sensual, o Daityas, everywhere available to all entities united with a material body, just as there is the unhappiness without one asking for it. (4) For that there is no need to endeavor, one would only waste one's life, and there is no need either to lust about it; the ultimate goal of life are the lotus feet of Mukunda [the Lord of Liberation]. (5) Therefore should a person of reflection as long as he [from old age] is not of failure, still being stout and strong, be after the real benefit of [Mukunda in] having a material life in a human body. (6) Of the hundred years that every person has for his life is a person in service of his senses indeed wasting half of his time as one sleeps half the day in ignorance being engulfed in darkness. (7) In one's childhood one is naive, as a boy one is playing and thus twenty years do pass and another twenty years pass being unable when one physically is incapacitated of old age. (8) And bewildered by formidable material lusts that can never be satisfied is the one overly attached to family matters madly wasting the remainder of his life. (9) What man is able to free himself who, attached to his household, with his hands and feet is bound by the ropes of affection, and thus is out of control with his senses [see 1.2: 6-7]? (10) Who, thinking really that to make money is more desirable than to live [in devotion and gratitude], would be able to give up that acquiring for which merchant, thief and public servant risk their dear lives? (11-13) How can one give up on associating privately with one's loving wife who is so pleasing; how can one not support with wisdom the family bound by their affection or what person would not be attracted to the prattle of children? With one's sons and married daughters, brothers, sisters and depending parents enshrined in one's heart, with all the household matters of very nice furniture, a good income and all the pets and the groups of servants and maidservants connected with the family, how can one give up; like a silkworm is one greedily occupied by all kinds of activities in desires that can never be satisfied in considering the genitals and tongue the most important; how can such a massive illusion be forsaken? (14) Not for his lifetime does he understand to desist from the maintenance of his family; maddened spoiling the true purpose, at all fronts being distressed the threefold way [see 2.10: 8], has he no regrets about simply enjoying the family. (15) With a mind set on wealth and familiar with the fault of cheating out here for the money, is he nevertheless, after having died, tied to this material world [by Yamarâja taking rebirth again] because he, all too fond of his kin, never in peace with his desires, was on a campaign of stealing in having no control over his senses. (16) Even though one knows about it, o sons of Danu, is one busy with providing the greater family while one at the same time fails to understand one's true self in one's entering the darkness of the, just like animals, being estranged in a "mine" and "thine" conception of life. (17-18) Because never, anyone, wherever or whenever with a poor fund of knowledge will excell in the art of liberating himself from hankering after the lust of being a sexual plaything and from being someone of whose attachment entire families come about, must you, my daitya friends, in this keep yourselves far away from hiding with the demon that is all too addicted to sensual pleasure; instead should one approach Lord Nârâyana, the original godhead, who by the association of the liberated lays out the desired path of liberation. (19) It really doesn't take that much to satisfy the Infallible One, o asura sons, because in this world of all beings so close to the soul each and every respect is already established [compare B.G. 14: 3-4]. (20-23) Within the beings high or low, beginning with simple plantlife up to Brahmâ the foremost being; within the single transformations of the elements as well as with the totality of the material energy; with the modes of nature in a balanced state as also in their perturbation, is He the One and Only of transcendence, indeed the original source that is the Supreme Lord, the Controller who is without decay Himself. By the original of His inner position and by His personal manifestations is He the pervaded to be described and the undifferentiated all-pervading that defies description. He is the entirety pure and whole whose form is full of bliss and knowledge, the Supreme Ruler covered by the illusory energy about whose unlimited opulence one is mistaken by the modes of the creation. (24) Show therefore mercy towards all living entities; with a friendly attitude will the ones of opposition, the Asuras, giving it up to live that way, satisfy the Lord beyond the Senses [see also B.G. 12: 13-20]. (25) When He, the Eternal and Original One, is satisfied is there nothing out of one's reach; what need would there be to those who are thus of service in this world ruled by the modes, to work for a sense of duty [regulating the lusts, the economy and the religion] that follows [the devotion] automatically. Why would we, being above the modes, be of desire when we in defense of His qualities are relishing the essence of the Lord His feet? (26) The three prescribed ways of dharma, kâma and artha that are thus covered, make for the selfrealization, the ceremonies, the logic, the law and order and the different sorts of occupations that I all consider to be the [superficial] truth that is one's lesson; it is the full surrender of oneself to the Supreme Friend that leads to the ultimate personality [compare 1.2: 8]. (27) This knowledge that is without material contamination is most difficult to understand. It was explained by Lord Nârâyana unto the certain friend of all man Nârada for all those who [through him] exclusively are of surrender unto Him, the Supreme Lord; for those who do not claim material possessions, can that understanding be achieved, as their bodies bathed in the dust of the lotus feet. (28) This spiritual knowledge concerning the bhâgavata dharma [the nine of devotional service unto the Lord] was together with its practical use in all its purity formerly explained to me by Nârada who always sees the Lord.'
(29-30) The daitya sons said: 'Prahlâda, a child like you as well as children as us know no other teachers but the two sons of S'ukrâcârya as their controllers. Remaining in the palace it must be difficult to find such superior association; please dispel our doubt o gentle one, on how we may find belief in that.'