O sage, listen as the tale unfolds. A son was born from a woman, and in the world he became known as the son of remarriage. Such a child is called self-given, though another may be so by other causes. Whether he comes from a married or unmarried woman, he is regarded as born of another. Then, a command was given: “Go quickly and summon your parents.” Obedient to this, the couple came to see the lord. Seated comfortably before him, they soon spoke. The lord addressed them, saying, “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. Afterwards, the lord explained to Sanatkumāra the profound yoga with twelve petals. He revealed that the month called Vaiśākha is remembered as the first petal, Jyeṣṭha as the second, Āṣāḍha as the third, Śrāvaṇa as the fourth, and Bhādra as the fifth. Āśvayuja is the sixth, Kārtika the seventh, Mārgaśīrṣa the eighth, Pauṣa the ninth, Māgha the tenth, and Phālguna is spoken of as the excellent eleventh. The twelfth petal is declared to belong to Keśava. Thus, the Supreme Lord is 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 mark of Śrīvatsa, imperishable and endowed with a thousand faces, resplendent, the cause of creation and dissolution of all beings. Yet he also appears with two arms, adorned with a garland, the Creator and Primeval Person. At this time, Marīci and many others, numbering in the thousands, appeared. Then the wicked Mura, at the command of Death, again approached the lord who had four arms. He declared, “Today I will fight with you!” The slayer of the enemies of the gods replied. Mura, confused and deranged, repeatedly cried, “How? Where? Whose?” as he struck blindly. The gods cut him down, freeing themselves from distress, and they praised Padmanābha, the Lord. Thus, the mighty Nṛsiṃha became renowned as the slayer of Mura. Having bowed, the gods addressed the lord, the cause of the universe’s agitation. He would remain, a great knower, while the world, both moving and unmoving, was disturbed. In that place, neither the god nor the bull nor the goddess nor Nandin was seen. Viṣṇu, of great brilliance, sprinkled those gods whose vision was deluded. They lamented, “We do not see the Lord of the gods, the husband of Girijā.” The embodiment of the universe spoke to them: “You have offended the god.” Therefore, discernment has been taken from you by the god with the trident. So goes the sacred account, O sage, of divine origins, cosmic order, and the Lord’s grace and justice.