In the teachings of the Viṣṇu Purāṇa, the fourteenth realm of hell is described as a place of utter condemnation, and the fifteenth is similarly remembered, though there are yet other such realms that remain unspoken. Amidst these somber revelations, the text turns to the practices that mark virtue in the world: the kindling of fire in every dwelling is held as a sign of universal hospitality, a sacred duty to welcome and honor all. Those who are truthful are praised for their absence of envy, yet arrogance is always censured, for humility is cherished above pride. One who possesses these virtues is encouraged to continually please the Lord of the universe, for such devotion is the path to liberation. Through this steadfastness, the devotee destroys the dreadful hell named after men, freeing oneself in every way from its terrors. The discourse then continues, revealing further the characteristics of lingering sin. O best of the twice-born, it is said, there is a unity among all castes in their connection with the ancestors. Yet, certain actions are marked as great sins: eating fish and similar forbidden foods, traveling to places that are proscribed, concealing one’s own faults, and exposing the faults of others. Also condemned are mockery, clapping the palms in derision, and unrighteous speech that calls out others by name. If one, entangled in these sins, yet seeks to please Śaṅkara—whether through bodily, verbal, mental, or physical acts—and if such actions are shared among brothers and relatives in that very birth, then, O righteous one, if the proper order of conduct is reversed, the result too will be contrary to righteousness. Yet, from whatever remains, it is the disciple who saves, and above all, the son. A plea is then made: “I am truly your son, O Lord; teach me the union, the yoga.” To this, the Lord responds, “Then the son will receive; you are my heir, O son.” The seeker entreats, “That which you have spoken, please explain to me.” The Blessed One, smiling gently, replies, “Listen, O Nārada, my child.” He then explains: among heirs and relatives, there are six, whether born of molasses or abandoned. This holds true in the lineage, the family, the occupation, and in enduring establishment. These six—self-given and born of another—are recognized as heirs and relatives. Yet, it is only those who bear the name who are truly acknowledged, not those accepted merely by lineage or family. “O Brahman,” the Lord continues, “you have spoken; let me clarify their distinctions.” The one who is born directly, as a reflection of oneself, is called the natural son. A wife who is healthy and not afflicted gives birth to a son, known as the kṣetrajā. The son of a friend, or one given by a friend, is recognized by the wise as an adopted son. One brought by force from another is called abandoned. One obtained through payment is known as purchased, and there is also the son of remarriage, which is twofold. The son born from her after remarriage is known in the world as the son of remarriage, O sage. He is called self-given, and another is so by other causes. Whether from a married or unmarried woman, he is called born of another. The Lord then instructs, “Go quickly and summon your parents.” The couple arrives to see the Lord, O sage, and after being seated comfortably, they soon speak. The Lord says, “For the sake of a son, you ought to give me.” The two reply, “O Lord, this is indeed your son, born of us.” Having spoken thus, the sages depart swiftly, just as they had come. Finally, the Lord explains to Sanatkumāra the profound yoga with twelve petals, imparting this sacred knowledge to guide and uplift.