"O guide of the Universe! what is thy difficulty in saving all men? For Thou art the cause of the creation, preservation and destruction of the Universe. Thou hast much kindness for the ignorant. Thou art the friend of the afflicted. What then by saving us only who serve thy favorite men the Mahâtmâs (for, those who serve the Mahâtmâs are already saved). "O Thou Supreme, I am not the least anxious for myself about the Vaitarani (Trilokî existence), however difficult to cross it may be, for my mind is plunged in the nectar ocean of singing thy glory. But I mourn for the ignorant, those that care only for the gratification of the senses and for the means of such gratification while they remain estranged from Thee. "Generally, O Deva! the Munis are desirous of their own Moksha, they hold their tongue, and roam in solitude without caring for the good of others. But I do not like to be liberated alone, leaving behind me the afflicted round me; I find no other shelter for these misguided people, besides Thee. "They are not happy, O Lord, in the enjoyment of the objects of the senses. For like itching, it is not a pleasure by itself but seems to be so, as long as Thou art not known. "It is said that holding the tongue (_mouna_) vowed observance (Vrata), sacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the observance of rules pertaining to one’s caste (Sva Dharma), exposition of Shastras (Vyâkhyâ), living in solitude (Rahas), recital of Mantra (Japa), and Samâdhi also lead to Moksha. But generally it is seen that these are only means of livelihood for those that have no control over their senses. And for proud people they are sometimes the means of livelihood and sometimes not. But pride in itself is not a good thing. "Thou art not separate from the Universe. Both cause and effect are thy forms. It is not by avoiding the ways of Universe but by seeing Thee everywhere by means of Bhakti, that the right course is followed. It is by striking one stone against another that fire comes out, and not otherwise." [Let the words of the Asura boy resound from one end of India to the other. Let the sublime words of compassion and universal love be written in characters of gold, and let them be engraven in the hearts of all Indians]. Prahlâda was made the king of the Asuras. VARNA AND ASHRAMA. *SKANDHA VII, CHAP. 11 TO 15.* Nârada related the story of Prahlâda to King Yudhisthira at the Rajasûya sacrifice. That story revealed the highest devotion that was possible for a Jiva to attain with the idea of separate existence. But separation also gives rise to the idea of difference. And as differences become established in society, duties and relations become manifold. Yudhisthira therefore appropriately asked Nârada about the Varnâsrama duties.