Hear now the unfolding of the sacred narrative, as spoken in the venerable scripture. It is taught that there are six kinds of heirs and relatives, whether one is born of molasses or abandoned. This principle applies equally within the lineage, the family, the occupation, and the enduring establishment of a house. Among these, the six types are: those who are self-given and those born of another, each recognized as heirs and relatives. Yet, in this context, only those who bear the name are acknowledged as true heirs, not merely those accepted by lineage or family ties. O Brahman, you have spoken well, and I wish now to explain the distinctions among these heirs. The one who is born directly, as a reflection of oneself, is known as the natural son. When a wife, who is healthy and not afflicted by illness, gives birth to a son, he is called the kṣetrajā. The son of a friend, or one given by a friend, is regarded by the wise as an adopted son. One who is brought by force from another is called abandoned, while one obtained through payment is known as purchased. There is also a twofold category of remarried sons: the son born from a remarried woman is called, in the world, the son of remarriage, O sage. One is called self-given, and another is so by other causes. Whether the son is born of a married or an unmarried woman, he is known as born of another. At this point, a command is given: “Go quickly yourself and summon your parents.” The couple, thus called, came to see the lord, O sage. Seated comfortably before him, the couple soon spoke. The lord said to them, “For the sake of a son, you ought to give me.” The two replied, “O lord, this is indeed your son, born of us.” Having spoken thus, the sages departed swiftly, just as they had come. Then, he explained to Sanatkumāra the yoga with twelve petals. The first petal is remembered as the month called Vaiśākha. The second petal is declared to be the month of Jyeṣṭha. The third petal is the month named Āṣāḍha, and the fourth is the month called Śrāvaṇa. The fifth petal is said to be Bhādra, and the sixth is the month called Āśvayuja. The seventh petal is the month named Kārtika, and the eighth is Mārgaśīrṣa. The ninth is Pauṣa, the tenth is Māgha, and the eleventh, known as the excellent petal, is Phālguna. The twelfth petal is declared to be that of Keśava. Thus is the Supreme Lord described as the one form of the threefold vyūha. O best of sages, upon knowing Him, there is no more death. He is four-armed, with noble limbs, bearing the Śrīvatsa mark, and is imperishable. Endowed with a thousand faces, resplendent, He is the cause of the creation and dissolution of beings. In another aspect, He appears with two arms, adorned with a garland, as the Creator and the Primeval Person. At this time, Marīci and many others, thousands in number, likewise appeared. Then, at the command of Death, the wicked Mura again approached Him who had four arms. Mura declared, “Today I will fight with you!” And the slayer of the enemies of the gods replied once more, ready for the divine encounter.