Those who are virtuous, upon meeting the mighty demon Mura in heaven, rejoice as is fitting for the righteous. Once, Mura, alone and mounted upon a great elephant, made his way toward the sacred river Sarayu. There he beheld Raghu, who was consecrated and engaged in a solemn sacrificial rite. Mura declared that unless the sacrifice was halted, the deities themselves should not be worshipped by Raghu. At that moment, the wise Brahmin Vasiṣṭha, foremost among ascetics, spoke with calm authority. He said, “If you wish to strike him, then you must also restrain Antaka, the Lord of Death himself. For if you conquer him, it is as if you have conquered the entire earth.” Determined, Mura set out to challenge Dharmarāja, the wielder of the staff, who presides over justice and death. Mounting his formidable buffalo, Mura approached Keśava. He spoke, “Go now, and send forth the great asura to face me.” Meanwhile, Mura himself arrived at the city. With fierce words, he challenged, “Speak your intent—what action will you take, O lord of the Dānavas? If you do not answer, today I will cut off your head and cast it to the ground. Having defeated you, I will restrain you—of this there is no doubt.” But Mura was not unchecked. He confessed, “He who dwells in Śvetadvīpa, the imperishable one, restrains me. Yet I myself will go there, prepared to restrain him.” For there, in that pure realm, abides the blessed Lord Viṣṇu, master of all worlds and the very essence of the universe. However, Mura was cautioned, “You must not yet restrain those men who follow dharma. When the time for restraint is truly appropriate, then you may engage in battle.” For where Janārdana, the four-formed Lord, rests upon the great couch of Śeṣa, he pervades all things, remaining in some way unmanifest, as is said. “Listen now,” the teaching continued, “to how the Lord of the universe, the four-formed one, is like Brahman itself. The unmanifest, known as Vāsudeva, is remembered as the twelve-petaled one. Tell me, which are those twelve petals? What are their names?” Sanatkumāra once heard this question, and he related the answer to me, as he also told it to you. O best of sages, you have become one who deeply examines the teachings of yoga. Of the twelve, the third is named Sanaka, and the fourth is Sanandana. Once, Pañcaśikha, the foremost among yogins, endowed with great austerity and freed from pride, established in the highest yoga and attended by Kapila and other sages, sought knowledge of yoga. He approached Prajāpati and inquired about the profound truth. But Prajāpati cautioned, “This truth is not to be spoken to just anyone, for it is indeed so and not otherwise. There is no distinction between a son and a disciple, O Grandsire. Even so, when dharma and action are joined, listen as I speak.” He revealed a Vedic teaching: “The remainder removes sin; the disciple is purified.” Curious, Pañcaśikha asked, “Why does the remainder remove sin, and why is the disciple purified by it? Please explain this.” “In the same way,” Prajāpati continued, “I will tell you about the dreadful, fear-dispelling human practices—listen carefully. Harshness toward all beings is remembered as the first hell. The cutting down of trees is remembered as the second hell. Disputes arising from material motives are remembered as the third hell.” Thus, the teachings were shared, guiding seekers on the path of righteousness and the consequences of their actions.