In the sacred dialogue of the Viṣṇu Mahā Purāṇa, the topic turns to the consequences of mockery, beating time with the palm, and unrighteous speech, especially when such acts are committed by name. If a person, entangled in these sins, seeks to please Lord Śaṅkara, the effects of their actions—whether bodily, verbal, mental, or physical—extend not only to themselves but also to their brothers and relatives in that birth, O righteous one. However, if the order of these actions is reversed, the results will likewise be contrary. Yet, from what remains, it is the disciple who can offer salvation, and above all, it is the son who holds the greatest power to redeem. Moved by this teaching, a disciple addresses the Lord: “I am truly your son, O Lord; please teach me the union, the yoga.” Śaṅkara responds with affection, saying, “Then, the son will receive; you are my heir, O son.” The disciple continues, “That which you have spoken, please explain it further to me.” The Blessed One, smiling gently, speaks: “Listen, O Nārada, my child.” He begins to explain the distinctions among heirs and relatives. “Born of molasses or abandoned, there are six kinds of heirs and relatives. In lineage, family, occupation, and lasting establishment, the same principles apply. Self-given and born of another—these six are recognized as heirs and relatives. But here, only those who bear the name are acknowledged as such, not those accepted merely by lineage or family. O Brahman, you have spoken; let me clarify their distinctions.” He describes the types: The one who is born directly, as a reflection of oneself, is the natural son. A wife who is not ill gives birth to a son; he is called the kṣetrajā. The son of a friend, or one given by a friend, is known as adopted by the wise. One brought by force from another is called abandoned. One obtained by payment is called purchased, and there is a twofold remarriage. The son born from her is known as the son of remarriage in the world, 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. Then, the Lord instructs, “Go quickly yourself and summon your parents.” The couple comes to see the Lord, O sage, and, seated comfortably, they soon speak. The Lord says to them, “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. Afterwards, the Lord explains to Sanatkumāra the yoga with twelve petals. He begins by naming the months as petals of this sacred union: The month called Vaiśākha is remembered as the first petal. The month of Jyeṣṭha is declared as the second. The month named Āṣāḍha is the third petal. Śrāvaṇa is remembered as the fourth. Bhādra is the fifth petal. Āśvayuja is the sixth. Kārtika is the seventh. Mārgaśīrṣa is the eighth. Pauṣa is the ninth. Māgha is said to be the tenth petal. Thus, the Lord imparts wisdom, weaving together the understanding of sin, redemption through sons, the distinctions among heirs, and the sacred rhythm of months as petals in the yoga, all for the enlightenment of his devoted disciples.